Discover Brahman’s boundless essence: Understanding Brahman beyond dualities and limitations.

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Verses 13.13 to 13.19

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥13.13॥

jñeyaṁ yat tat pravakṣyāmi yaj jñātvā’mṛtam aśnute
anādimat paraṁ brahma na sat tan nāsad ucyate 

ज्ञेयम् (jñeyam) – to be known; यत् (yat) – which; तत् (tat) – that; प्रवक्ष्यामि (pravakṣyāmi) – I shall explain; यत् (yat) – by which; ज्ञात्वा (jñātvā) – having known; अमृतम् (amṛtam) – immortality; अश्नुते (aśnute) – attains; अनादिमत् (anādimat) – without beginning; परम् (param) – supreme; ब्रह्म (brahma) – Brahman; न (na) – not; सत् (sat) – existence; तत् (tat) – that; न (na) – not; असत् (asat) – non-existence; उच्यते (ucyate) – is said;

That which is to be known I shall now declare, by knowing which one attains immortality. It is beginningless, the supreme Brahman, said to be neither existent nor nonexistent.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥13.14॥

sarvataḥ pāṇi-pādaṁ tat sarvato’kṣi-śiro-mukham
sarvataḥ śrutim-alloke sarvam āvṛtya tiṣṭhati

सर्वतः (sarvataḥ) – everywhere; पाणि (pāṇi) – hands; पादम् (pādam) – feet; तत् (tat) – that; सर्वतः (sarvataḥ) – everywhere; अक्षि (akṣi) – eyes; शिरः (śiraḥ) – heads; मुखम् (mukham) – faces; सर्वतः (sarvataḥ) – everywhere; श्रुति (śruti) – ears; मति (mati) – intellect; लोके (loke) – in the world; सर्वम् (sarvam) – all; आवृत्य (āvṛtya) – pervading; तिष्ठति (tiṣṭhati) – exists;

With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, in this way, Brahman pervades everything in the universe.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥13.15॥

sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam
asaktaṁ sarva-bhṛc caiva nirguṇaṁ guṇa-bhoktṛ ca

सर्वेन्द्रिय (sarvendriya) – all senses; गुण (guṇa) – qualities; आभासम् (ābhāsam) – perceiving; सर्वेन्द्रिय (sarvendriya) – all senses; विवर्जितम् (vivarjitam) – without; असक्तम् (asaktam) – unattached; सर्वभृत् (sarva-bhṛt) – sustainer of all; च (ca) – and; एव (eva) – indeed; निर्गुणम् (nirguṇam) – without qualities; गुण (guṇa) – qualities; भोक्तृ (bhoktṛ) – enjoyer; च (ca) – and;

Though perceiving all sense-objects, Brahman is devoid of the senses. Brahman is unattached, yet is the sustainer of all. Brahman transcends the gunas (modes of nature), and at the same time, enjoys the qualities of nature which are based on the gunas.

बहिरन्तश्च भूतानामचरं चरमेव च
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥13.16॥

bahir antaś ca bhūtānām acaraṁ caram eva ca
sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat

बहि: (bahir) – outside; अन्त: (antaḥ) – within; च (ca) – and; भूतानाम् (bhūtānām) – of beings; अचरम् (acaram) – immovable; चरम् (caram) – movable; एव (eva) – indeed; सूक्ष्मत्वात् (sūkṣmatvāt) – due to subtlety; तत् (tat) – that; अविज्ञेयम् (avijñeyam) – incomprehensible; दूरस्थम् (dūrastham) – distant; च (ca) – and; अन्तिके (antike) – near; च (ca) – and; तत् (tat) – that;

Existing outside and inside of all beings, both moving and unmoving. Because Brahman is extremely subtle and thus beyond the comprehension of the material senses. Brahman is both far away and yet near to all.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥13.17॥

avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam
bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca

अविभक्तम् (avibhaktam) – undivided; च (ca) – and; भूतेषु (bhūteṣu) – in beings; विभक्तम् (vibhaktam) – divided; इव (iva) – as if; च (ca) – and; स्थितम् (sthitam) – situated; भूत (bhūta) – beings; भर्तृ (bhartṛ) – sustainer; च (ca) – and; तत् (tat) – that; ज्ञेयम् (jñeyam) – to be known; ग्रसिष्णु (grasiṣṇu) – devouring; प्रभविष्णु (prabhaviṣṇu) – generating; च (ca) – and;

Brahman is indivisible, yet appears to be divided amongst living beings. Know the Supreme Brahman to be the Sustainer, Annihilator, and Creator of all beings.

ज्योतिषामपि तज्ज्योतिस्तमस: परमुच्यते
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥13.18॥

jyotiṣām api taj jyotis tamasaḥ param ucyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam

ज्योतिषाम् (jyotiṣām) – among lights; अपि (api) – also; तत् (tat) – that; ज्योतिः (jyotiḥ) – light; तमस: (tamasaḥ) – darkness; परम् (param) – beyond; उच्यते (ucyate) – is said; ज्ञानम् (jñānam) – knowledge; ज्ञेयम् (jñeyam) – the object of knowledge; ज्ञानगम्यम् (jñāna-gamyam) – attainable by knowledge; हृदि (hṛdi) – in the heart; सर्वस्य (sarvasya) – of all; विष्ठितम् (viṣṭhitam) – situated;

Brahman is the source of light in all luminaries, and is entirely beyond any and all darkness. Brahman is knowledge, the object of knowledge, and the goal of knowledge. Brahman dwells within the hearts of all living beings.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥13.19॥

iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ
mad-bhakta etad vijñāya mad-bhāvāyopapadyate

इति (iti) – thus; क्षेत्रम् (kṣetram) – the field; तथा (tathā) – also; ज्ञानम् (jñānam) – knowledge; ज्ञेयम् (jñeyam) – the object of knowledge; च (ca) – and; उक्तम् (uktam) – spoken; समासतः (samāsataḥ) – briefly; मद्भक्त: (mad-bhaktaḥ) – my devotee; एतत् (etat) – this; विज्ञाय (vijñāya) – understanding; मद्भावाय (mad-bhāvāya) – to attain my nature; उपपद्यते (upapadyate) – attains;

Thus, the field of activities [the body], knowledge, and the object of knowledge have been briefly described by Me. Only My devotees can thoroughly understand this and thus attain to My nature.

Path to Divine Knowledge: Beyond Names, Forms, and Dualities

In the previous verses, we explored the profound concepts of jnana (knowledge), jneyam (the object of knowledge), and jneta (the knower). Shri Krishna guides us through understanding the difference between sat (real/true/existence) and asat (unreal/untrue/non-existence). Although God is the ultimate sat, the eternal, ever-conscious, and blissful reality known as Satchitananda, He also transcends both sat and asat. God is beyond all opposites, beyond all dualities, making Him the supreme jneyam, the ultimate object of our understanding and devotion.

Our everyday world is filled with names and forms; this is how we categorize and make sense of everything around us. Yet, God is beyond these limitations. God cannot be defined by any name, form, or label. He is beyond words and thoughts, existing in a realm that our human mind cannot fully comprehend. While we can speak about God’s qualities and contemplate His greatness, ultimately, God can only be experienced, not described. In other words, God can only be realized and not theorized. This aligns with the wisdom that says: Those who have truly experienced God are unable to explain Him, and those who try to explain Him have not truly experienced Him.

Shri Krishna teaches Arjuna that the ultimate goal of knowledge is to understand Brahman, the beginningless, limitless reality. This knowledge leads to liberation, and Shri Krishna assures Arjuna that He will guide him toward this highest understanding.

Can you recall how many virtues Shri Krishna spoke about in the previous verses?

Indeed, Shri Krishna detailed 20 virtues. According to Him, these virtues form the true essence of knowledge. They are indispensable for anyone who seeks to know and experience God in His purest, transcendent form.

God: Beyond Forms, Senses, and Attachments

As Arjuna gazed upon the vastness of Shri Krishna’s cosmic form in the eleventh chapter of the Bhagavad Gita, known as the Vishvarupa Darshana Yoga, he was awestruck, seeing countless forms, mouths, and eyes expanding infinitely. This sight revealed to him the unbounded nature of divinity, illustrating how God’s presence fills every corner of the universe. Shri Krishna confirms this reality to Arjuna here, revealing that He indeed exists with countless hands, feet, faces, and heads, permeating all creation. In Bhagavad Gita 11.10-11, Arjuna describes this vision:

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्॥

aneka-vaktra-nayanam anekādbhuta-darśanam
aneka-divyābharaṇam divyānekodyatāyudham

With many mouths and eyes, and many marvelous sights; with many divine ornaments, and many divine, uplifted weapons.

In describing this form, Shri Krishna offers a glimpse into the paradoxical nature of God. While He possesses infinite senses, He simultaneously claims to be devoid of senses. This is an aspect of divine mystery, where God, who is all-knowing and all-perceiving, is also beyond the sensory experiences of ordinary beings. He is not confined to any one form of perception but embodies the essence of perception itself, transcending the limitations of any specific sensory function.

Similarly, God is both the creator and sustainer of the universe, yet remains unattached to it. In Bhagavad Gita 9.9, Krishna elaborates on this detachment, describing His state of “udāsīnavat,” a divine detachment:

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।
उदासीनवदासीनमसक्तं तेषु कर्मसु॥

na ca māṁ tāni karmāṇi nibadhnanti dhanañjaya
udāsīnavad āsīnam asaktaṁ teṣu karmasu

These actions do not bind Me, O conqueror of wealth, as I am like an observer who is indifferent and unattached to those actions.

In this verse, Krishna explains that even though God is responsible for creating and maintaining the universe, He remains unaffected by any wants or desires that exist within it. God’s divine state is called “udāsīnavat,” which means He is detached and indifferent to the influences of His creation. Although God is involved in every aspect of the universe, He remains pure and untouched by any of its imperfections or limitations.

Earlier in the Bhagavad Gita, Shri Krishna explains the concept of sthitaprajna (one of steady wisdom) in verse 2.55, describing a person who renounces all desires and finds contentment in the higher self. A sthitaprajna is a person of steady wisdom who has transcended desires and attachments. This state is an essential prerequisite for understanding the nature of God. Shri Krishna states:

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥

prajahāti yadā kāmān sarvān pārtha manogatān
ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate

When one gives up all desires of the mind, O Partha, and finds satisfaction in the self alone, such a person is called of steady wisdom.

In chapter 6, verse 18, Krishna further describes this person as being absorbed in the self:

यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
नि:स्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥

yadā viniyataṁ cittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā

When the controlled mind rests within the self alone, free from all desires, then one is said to be in union.

Building upon the idea of divine detachment and self-satisfaction, the Vedas refer to God as ātmārām, one who is completely self-satisfied, rejoicing in the self, without the need for anything external. Here, Shri Krishna reveals that He embodies this supreme state of fulfillment and detachment. This state of being reflects divine completeness, where God, though present in every aspect of the universe, remains eternally whole and unaffected by the endless changes and desires within it. That is what makes him Sat (Truth) while the material universe is termed as Asat (untrue) because of its impermanent and ever-changing nature.

The mysterious and boundless nature of God

The nature of God defies all limitations and boundaries. He is both near and far, present everywhere yet beyond reach, appearing both divided and united, with attributes (saguna) and without attributes (nirguna) all at the same time. What might seem like a contradiction to the human mind is simply the incomprehensible nature of the Divine. Our limited understanding struggles to grasp this mystery, but it is not contradictory; it is simply beyond the current reach of human perception. The Divine transcends the boundaries of human understanding, reminding us of the vast and unfathomable nature of existence.

The Ishopanishad beautifully captures this paradoxical nature of the Divine in its fifth verse:

तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥

tadejati tannaijati taddūre tadvantike
tadantarasya sarvasya tadu sarvasyāsya bāhyataḥ

It moves, and It moves not; It is far, and It is near; It is within all this, and It is outside of all this.

Intriguingly, recent scientific discoveries in the field of quantum mechanics have begun to realize these ancient spiritual insights, hinting at the presence of truths that humanity has only started to uncover. In quantum mechanics, scientists have observed that particles like protons and electrons can appear in two places at once. This phenomenon, known as “quantum superposition,” has shown that particles can exist in multiple states or locations simultaneously. Another mysterious observation is that electrons have been found in various positions without traveling any distance between them, seemingly present everywhere and nowhere simultaneously.

The concept of nirguna brahman, or the Divine without attributes, finds parallels in the scientific understanding of the universe’s origins. The Big Bang theory suggests that the universe emerged from a singularity, a point of infinite density and zero volume. This singularity, much like the nirguna brahman, is beyond the realm of human perception and understanding. It is a state of pure potentiality, devoid of any attributes or qualities, yet giving rise to the entire universe.

The Katha Upanishad 1.3.15 eloquently describes the nirguna brahman:

अशब्दम् अस्पर्शम् अरूपम् अव्ययम् तथा अरसम् नित्यम् अगन्धवत् च यत् ।
अनादि अनन्तम् महतः परम् ध्रुवम् निचाय्य तत् मृत्युमुखात् प्रमुच्यते ॥

aśabdamasparśamarūpamavyayaṃ tathā’rasaṃ nityamagandhavacca yat
anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tanmṛtyumukhātpramucyate

That which is soundless, touchless, formless, undecaying, tasteless, odorless, and eternal, which is without beginning and end, and is beyond the great, and ever unchanging by realizing That, one is freed from the jaws of death. 

Another fascinating scientific concept that parallels the ancient idea of nirguna Brahman (the formless, attributeless Absolute) is the “quantum vacuum” in modern physics. Although we might think of a vacuum as an empty void, quantum physics shows us that it is far from empty. The quantum vacuum is a vast, ever-present ocean of energy, alive with constant fluctuations. It continuously gives rise to tiny, “virtual” particles that appear and disappear in a moment, existing without any specific form yet capable of producing all forms of matter and energy.

This quantum vacuum resembles the concept of nirguna Brahman in many ways. Just as nirguna Brahman is the boundless, unchanging, and eternal source of all creation, the quantum vacuum is a realm of pure potential. It is an invisible foundation underlying all physical existence, from which the entire universe emerges. Both are foundational states beyond form or attribute, one described by science, the other by spiritual wisdom. Yet each points to a limitless field of possibilities that brings forth everything we know and see.

Ancient sages and scientists, though separated by centuries, seem to converge on this truth: there exists a reality beyond our senses, a formless essence from which all creation arises. The universe, in its dance of forms and energies, may indeed be a glimpse of that eternal source, that ever-present and infinite ground of being.

These discoveries only scratch the surface of what science cannot fully explain. Thousands of years ago, however, our enlightened sages intuited and documented similar concepts. They recognized that the true nature of God is not something that can be fully grasped or articulated. As Shri Krishna speaks to Arjuna in the Bhagavad Gita, He reinforces this timeless truth. He explains that Jneyam, which refers to the ultimate reality or the highest object of knowledge, cannot be entirely known or explained through logic alone. In the presence of the Divine, human understanding finds its limits, and we are reminded of the infinite depth and wonder of the eternal truth.

In the face of the Divine’s boundless presence, we are invited to embrace the mystery and marvel at the infinite possibilities that lie beyond our current understanding. The more we explore the depths of both spiritual wisdom and scientific discovery, the more we realize the vast and unfathomable nature of existence. It is in this spirit of wonder and humility that we can approach the mysteries of the Divine, forever seeking to expand our understanding while acknowledging the limitless depths that remain to be explored.

The Essence of God

Shri Krishna saying that He is beyond explanation and also saying that he is the ultimate object of knowledge may also seem contradictory but it is not. There is no contradiction in his statements. The truth is that God cannot be fully grasped through the limited lens of our intellect or our material senses alone. To truly understand and connect with the divine, we must embark on a journey of humility and devotion, seeking the grace of God.

It is only when we open our hearts and allow God’s grace to illuminate our lives that we can begin to comprehend his true nature. This realization, that God’s grace is the key to unlocking the mysteries of the divine, is the essence of true knowledge.

He is the source of all light, dispelling the darkness of ignorance and guiding us towards the ultimate goal of spiritual realization. Krishna is knowledge itself, the object of our seeking, and the very essence of what we yearn to comprehend and experience.

The beauty of this revelation is that God resides within the heart of every living being. We need not embark on a distant pilgrimage to find him, for he is always with us, closer than our very breath. The Katha Upanishad eloquently describes this profound truth:

अणोरणीयान् महतो महीयान्
आत्मास्य जन्तोर्निहितो गुहायाम् ।
तं अक्रतुः पश्यति वीतशोको
धातुः प्रसादन् महिमानम् आत्मनः ॥

anor aniyan mahato mahiyan
atmasya jantor nihito guhayam
tam akratuh pasyati vita-soko
dhatuh prasadan mahimanam atmanah

The Atman, subtler than the subtlest and greater than the greatest, is seated in the heart of each being. One who has stilled the mind and senses and freed from desires beholds the majesty of the Self, becoming free from sorrow by Divine grace.

To truly understand and connect with Krishna, we must cultivate humility and devotion within our hearts. It is through the grace of Shri Krishna that we can begin to comprehend His true nature and experience the profound joy of spiritual awakening. By letting go of our material desires and attachments, and by quieting our minds and senses, we can open ourselves to the transformative power of divine love.

Both the Supreme Soul (Paramatma) and the individual soul (jivatma) reside within the heart of every living being, like two celestial birds perched on the tree of life. It is only when we detach ourselves from material desires and sorrows that we can, by the grace of Krishna, begin to understand the true glory of the soul.

In essence, the journey to understanding Shri Krishna is a journey of the heart. By cultivating humility, devotion, and love, and by seeking the guidance of wise teachers and the wisdom of sacred scriptures, we can gradually unveil the divine presence within us. As we progress on this transformative path, we come to realize that Krishna is not some distant God, but the very core of our being, waiting to be discovered and embraced in the depths of our hearts.

Unveiling the Divine Mysteries through Devotion

Beginning with the phrase iti kṣetram tathā jñānam, meaning “knowledge of the field of activity,” Shri Krishna refers to the kṣetra, the field that comprises the five fundamental elements—earth, water, fire, air, and space—as well as the senses, mind, ego, and intellect, as detailed in verses 6 and 7. This kṣetra is essentially the material composition of the body and mind, the foundational elements that make up human experience and perception. By understanding these components, we can begin to discern the difference between the physical self and the true Self.

The phrase tathā jñānam points to the 20 essential virtues Krishna outlined in verses 8 to 12, beginning with amānitvam (humility) and adambhitvam (sincerity). These virtues are not just ethical guidelines but are steps on the path to transcendence. They purify the mind and heart, aligning us with the Divine. These virtues cultivate a state of receptivity, enabling one to understand the deeper, spiritual nature of the kṣetra and kṣetrajña (the knower of the field, or the soul within).

Shri Krishna emphasizes that while this knowledge is valuable and necessary, true understanding arises only with divine grace. The intellectual understanding of kṣetra and kṣetrajña is like seeing a distant light without being able to approach it. It is Bhakti, or loving devotion, that bridges this gap. Bhakti enables us to receive God’s grace, illuminating knowledge in a way that transcends ordinary perception. This divine vision allows one to truly “see” God everywhere, realizing that He pervades all existence. This idea is contained in verse 11.54 in the Bhagavad Gita, where Krishna says:

भक्त्या त्वनन्यया शक्य अहम् एवंविधोऽर्जुन ।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥

bhaktyā tv ananyayā śakya aham evaṁ-vidho’rjuna
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa

Only through single-minded devotion can I, in this form, be truly known, seen, and entered, O Arjuna.

Similarly, the Śvetāśvatara Upaniṣad highlights the transformative power of devotion, stating:

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥

yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitā hyarthā prakāśante mahātmanaḥ (6.23)

For those who have supreme devotion toward God and equal devotion toward the Guru, the deeper meanings of the Vedic scriptures are revealed by the grace of God.

Here, the Upanishad emphasizes that it is through unwavering devotion to both God and Guru that the hidden truths of the scriptures become apparent. Just as the sun reveals the world when it rises, so does God’s grace reveal the truth hidden within the heart. This aligns with Shri Krishna’s teaching in the Bhagavad Gita, as He tells Arjuna that understanding the nature of the field, knowledge, and the knower is not merely an intellectual pursuit but a transformative journey that requires divine intervention. Only with a heart purified by devotion does the veil of ignorance lift, allowing the seeker to attain divine vision.

Having explained the nature of the kṣetra, the virtues essential for knowledge, and the ultimate object of knowledge, Krishna asserts that His devotees alone can truly grasp this reality. By surrendering to Him and embodying the qualities of devotion, humility, and reverence, they come to partake in His divine nature, experiencing unity with the Supreme.

In the following verses, Krishna will delve into the concepts of Prakriti (Nature) and Purusha (the Spirit or Consciousness), explaining their relationship and how they shape the experience of the soul within the body. These teachings will continue to build on this understanding of the self, guiding Arjuna deeper into the realization of his own divine essence.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)