Chapter 13

Minutes to read.

Summary of Chapter 13 — Description of the Supreme God’s Glory

Special Note: While Chapter 12 of the Shrimad Bhagavad Gita focuses on the glory of the speaker (Kaal Brahm), the entirety of Chapter 13 is filled with the glory of the All-Powerful Supreme God (Purna Brahm), who is distinct from the Giver of the Gita.

Definition of Kshetra (Field) and Kshetrajna (Knower of the Field)

Gita Chapter 13, Verses 1 to 6 describe the body (Kshetra) and the defects within it (lust, anger, greed, attachment, arrogance, etc.). It details the formless state, the ten senses, and the objects of the senses existing within them—sound, touch, form, taste, and smell.

• He who knows all these factors is called Kshetrajna (the Knower/Scholar).
• The speaker of the Gita says: "Know me also as the Kshetrajna."

The Meaning of Pinda (Body): Here, Kshetra refers to the physical body. Kshetrajna refers to one who understands the body—knowing which deity resides in which lotus (Chakra) and the location of the Sushumna gate. One who possesses knowledge of these lotuses is called a Kshetrajna (Scholar). This has been described in various Vedic hymns (Chhandas) and by many sages.

Labeling "Other Worship" as Adulterous Devotion

Gita Chapter 13, Verses 7 to 11 state that a seeker should:

• Remain indifferent to honor or humiliation.
• Be free from ostentatious worship, practice non-violence, and possess a forgiving nature.
• Serve the Guru with faith and devotion while purifying and stabilizing the soul within.
• Practice complete detachment (Vairagya), removing attachment from all worldly things (wife, children, wealth, etc.).
• Maintain equanimity in the attainment or non-attainment of desired and undesired objects, submitting to the "Will of God" (Ishwariye Raza).

The speaker advocates for Avyabhicharini Bhakti (Unadulterated/Exclusive Devotion).

Definition: This means worshiping only one Supreme Deity. Practicing the worship of other gods and goddesses is described as Vyabhicharini (adulterous/prostitute-like)—similar to a woman who is not loyal to one husband and wanders mentally, receiving respect nowhere.

Worshiping everyone instead of the one Supreme God is categorized as "prostitute-like" devotion. True knowledge consists of avoiding the company of those uninterested in devotion, constantly contemplating spiritual knowledge, and viewing everything through the lens of Tattvagyan (Elemental Knowledge).

What is Ignorance? Anything contrary to the above is labeled as Ignorance (Agyan). This includes:

• Consuming intoxicants (alcohol, tobacco, meat, cannabis).
• Harboring attachment and malice.
• "Aan Upasana" (Worship of other deities, keeping fasts, pilgrimages, bathing in the Ganges, performing the parikrama of Govardhan 'Giriraj', and idol worship in temples). All these are called ignorance and "Adulterous Devotion."

The Supreme God Alone is Worthy of Knowledge and Devotion

Chapter 13, Verses 12 to 18: The Description of Purna Brahm

In Gita Chapter 13, Verses 12 to 18, the speaker (Kaal-Brahm) states: "I shall thoroughly describe the knowledge of that Supreme God, by knowing whom one attains supreme bliss (the immortal state). That beginningless (unborn) Param Akshar Brahm (Supreme God/Satpurush) can be called neither Sat (existent) nor Asat (non-existent)."

Note on Sat and Asat: Sat refers to Akshar (imperishable) and Asat refers to Kshar (perishable). This Supreme God is distinct from both. As stated in Gita Chapter 15, Verse 16, there are two gods: one is Kshar (Perishable/Asat) and the other is Akshar (Imperishable/Sat).

Then, Gita Chapter 15, Verse 17 clarifies: "In reality, the Imperishable is someone else entirely, referred to as the Paramatma (Supreme Soul), who enters the three worlds and sustains everyone."

Omnipresence of the Supreme God

The text mentions He has hands, feet, heads, eyes, and ears everywhere—meaning He is omnipresent. Nothing is outside His reach or sight. He encompasses everything within Himself. Saint Garibdas Ji Maharaj says:

"Jake ardh room par sakal pasara, aisa Purna Brahm hamara." (On half a hair-pore of whom the entire expansion rests, such is our Supreme Brahm.)

"Garib, anant koti brahmand ka, ek rati nahin bhaar. Satguru Purush Kabir hain, kul ke sirjan haar." (Garib says, the weight of infinite crores of universes is not even a grain to Him. Satguru Purush Kabir is the Creator of all.)

Meaning: Saint Garibdas Ji ascended with the Almighty, saw all the realms, and witnessed the glory and divine plays of the Supreme Creator.

The Sustainer and the Source

That same Supreme God is the knower of all senses, as He is the one who created even Brahm (Kaal).

Reference from Gita 3:14–15: All beings come from food, food from rain, rain from sacrifice (Yagya), sacrifice from virtuous actions, and actions originated from Brahm (Kaal). Brahm (Kaal) originated from the Imperishable (Param Akshar) God. That same Param Akshar Brahm is seated (worshipful and present) in all sacrifices as the giver of fruits (Adhiyagya).

Characteristics of the Supreme God:

• Transcendental: He is without physical senses yet knows all; He is unattached yet sustains all.
• Dwelling: He resides in Satlok, yet through His formless power, He manages everything.
• Incomprehensible: Because He is subtle (invisible) in His formless power, He is Avigyeya (unknowable) to ordinary beings.
• Near and Far: He is the closest to all beings (responding instantly to the heart's call) but also far away in Satlok.
  • Note: He remains "far" only to those who lack the secret path. He can be realized only by taking initiation (Satnam and Saarnam) from a complete Guru and remaining within spiritual discipline for life.
• Unified Power: Being Almighty (Avibhaktam - undivided), His power resides in all beings across infinite universes.

Conclusion: He is the one worthy of being known. He is the sustainer and creator of all universes—including the 21 universes of Kaal Brahm (which contain the realms of Brahma, Vishnu, Shiva, Heaven, Earth, and Netherworld) and the 7 quadrillion (sankh) universes of Parabrahm. This Supreme God is distinct from the illusion-holding Kaal.

The Ocean of Knowledge and the Hidden Meaning of "Anuttam"

"Gyan sagar ati ujagar, nirvikar niranjanam | Brahm gyani maha dhyani, Sat Sukrit dukh bhanjanam ||"
(The ocean of knowledge, extremely radiant, flawless, and beyond stains. The knower of Brahm, the great meditator, the True Virtuous Power that destroys all suffering.)

The respected Saint Garibdas Ji Maharaj, in his nectar-like speech ‘Brahmavedi,’ has spoken about that same Supreme God. In Gita Chapter 13, Verse 17, it is stated that the Supreme God is specially situated in the hearts of all. Just as the sun, while staying in one place, appears to be with every living being, it is the eyes that can see it; therefore, one could say the sun specifically exists "in the eyes" because only eyes can perceive light. Its heat, a specific quality of the sun, can only be felt. Similarly, the Supreme God, while residing in Satlok, remains inseparable from every being in their heart-lotus through His formless power, much like the heat of the sun.

Gita Chapter 13, Verse 18 briefly explains the Kshetra (body) and the "Worthy of Knowledge" (the Supreme God).

• Madbhakt (मद्भक्त): This refers to a devotee who follows the Mat (thoughts/teachings) and becomes a person of those same thoughts.
• Etymology of Shrimad Bhagavad Gita: If we break down the title: Shri-Mat-Bhagavat-Gita. Here, ‘Shrimat’ means the "most excellent thoughts (Mat)" given by God, and 'Gita' means "knowledge." Thus, Shrimad Bhagavad Gita means the knowledge of the excellent thoughts given by God Himself.
• Therefore, Madbhakt essentially means a "Devotee of the Thoughts." Upon understanding the superior knowledge (thoughts) mentioned above, the seeker adopts those values. While in context Mat can also mean "Mine," a true devotee of God becomes aligned with this superior knowledge and escapes the trap of Kaal (Brahm).

In Gita Chapter 7, Verse 24, it is stated that the "intellectually dull" do not know my Anuttam (inferior), eternal Kaal-nature—the fact that I am invisible and never manifest before everyone in a physical form. Therefore, they mistake me for being a person (Krishna), whereas I never appear in a physical (human) form.

The Misinterpretation of "Anuttam"

Other translators, in their commentaries on this verse, have dealt with the word Anuttam in various ways:

1. Some wrote it as it is: "Anuttam means Anuttam."
2. Some translated "Anuttam" as "Supreme/Best."

Analysis: "Uttam" means good (excellent), and "Anuttam" means bad (inferior/soiled), i.e., not excellent.

Special Note: Some devotees argue that in grammatical compounds (Samas), Anuttam can mean Uttam. If we were to accept this, then:

• Why did the Giver of the Gita tell Arjuna to go to the refuge of another God to attain supreme peace and an eternal place (the Immortal Realm)? (Evidence: Gita 18:46, 62, 66; Gita 15:4)
• Why did he provide knowledge about a God other than himself in so many places? (Evidence: Gita 13:12–17, 22–24, 27–28, 30–31, 34; 15:16–17; 5:6, 10, 13–21, 24–26; 3:15, 19; 6:7, 19–20, 25–27; 4:31–32; 17:23, 25, 27; 8:1, 3, 8–10, 17–22)

Due to a lack of complete knowledge and driven by emotional bias toward their chosen deity, these translators remain in the dark and lead their readers into ignorance. They have distorted the meanings. They translated "Anuttam" (Inferior) as "Supreme." Similarly, in Gita 18:66, they translated the word Vraj as "to come," whereas Vraj actually means "to go." In this way, other translators have completely inverted the true meaning of the scriptures.

The Eternal Nature of the Supreme God and Primeval Nature

Both the Supreme God and Primeval Nature are Beginningless

Gita Chapter 13, Verse 19 states that one should know both Rashtri Prakriti (Primeval Maya, also called Rajeshwari Shakti, through which God has established all universes) and Purusha (the Supreme God) as Anadi (eternal, existing forever without a beginning).

Initially, the Purusha (Supreme God/Purna Brahm) lived alone in the Anami Lok (Nameless Realm). All souls were contained within the body of the Lord. Later, the Supreme God KavirDev created the lower three realms—Agam Lok, Alakh Lok, and Satlok—through His word-power (Shabd-Shakti). He manifested Himself in Satlok through His own word-power, which is why He is called Svayambhu (Self-existent). He created Adi Maya (Prakriti) from the "Param Hans" to "Hans" word-power, and all souls entered into Prakriti.

Therefore, when the Parabrahm (Akshar Purusha) performs the Great Dissolution (Mahapralaya), He will destroy Jyoti Niranjan (Omkaar) along with all his realms. At that time, Prakriti is kept in a subtle form in the Parabrahm Lok, and Brahm (Jyoti Niranjan/Kaal) is kept in a "seed" form. They are later manifested again. This same Prakriti remains with him in the form of a girl. The lower realms of Kaal (Brahm) are then created. Brahm (Jyoti Niranjan) creates three superior souls through his union with Prakriti (Ashtangi) and bestows upon them the titles of Shri Brahma, Shri Vishnu, and Shri Mahesh. These are new superior souls; the previous Vishnu, Brahma, and Shiva are sent into the cycle of 8.4 million life forms.

Because this same Lord Kaal resides in the Brahm Lok in three forms (Mahavishnu, Mahabrahma, and Mahashiva), he produces these three children, keeps them unconscious while nurturing them, and places them in different locations once they mature. Consequently, they do not know their origin. Thus, Verse 19 calls Prakriti and the Supreme God "Anadi" and explains that all defects (lust, anger, greed, etc.) and the three qualities (Rajogun-Brahma, Satogun-Vishnu, Tamogun-Shiva) originate from this Prakriti.

The Cause of Joy and Sorrow

Gita Chapter 13, Verse 20 states that Prakriti is the primary cause for the creation of the world and for actions (Karma). The Purusha (Satpurush) is called the cause of the devotee's joy and sorrow. Although the Supreme Brahm (Param Akshar Purusha) is omnipresent, almighty, and resides within all beings, He cannot remove their suffering without regular spiritual practice (taking initiation from a Complete Guru who provides Satnam and Saarnam). By providing power to the soul and operating it in its current state, that Supreme God is termed the cause of this joy and sorrow.

The Sustainer and the Enjoyer

Gita Chapter 13, Verse 21 states that because the "Param Akshar Brahm" (Satpurush) is omnipresent like the sun, He is also situated within Prakriti. The original Supreme God is the ultimate recipient of the worship offered to the three qualities born of Prakriti (Brahma, Vishnu, and Shiva). He is the one who grants fruits to everyone according to the rules of Karma; hence, He is called the "Enjoyer" of the qualities. By associating with these qualities (worshiping the three deities), beings take birth in good or bad life forms.

Gita Chapter 13, Verse 22 states that this same Satpurush (Supreme God) is the Upadrashta (the Observer who sees everything from inside and out), the Anumanta (the Permitter who allows actions according to Karma), the Sustainer, and being the All-in-All, He is Maheshwar (the Supreme Brahm) who resides within this body (Kshetra). He is also called the Kshetri (Owner of the Field) and Shariri (Dweller in the Body). He is referred to as Paramatma (the Timeless Being/Akaal Purush).

Attaining Liberation

Gita Chapter 13, Verse 23 states that whoever correctly understands the Paramatma (Supreme Brahm) and Prakriti (Ashtangi) along with the qualities (Brahma, Vishnu, Mahesh) in this manner—by worshiping the Supreme Brahm in every way—is not born again even in the present. This means that by streamlining their devotion in this very life (by seeking a Tattvadarshi Saint/Complete Guru), they become liberated.

"The Confusion of Other Translators"

In Gita Chapter 13, Verse 22, all other translators besides me have provided an incorrect translation. They have written that the soul (Atma) residing within the body is actually the Supreme God (Paramatma) Himself. They claim that because this soul is the master of Brahma and others, it is "Maheshwar"; because it sustains everyone, it is the "Bharta" (Sustainer); and in the form of the living being, it is the "Bhokta" (Enjoyer).

Readers, please consider: The translator has described the soul as the master of Brahmadik—meaning Brahma, Vishnu, and Shiva—which is a clear demonstration of a lack of spiritual knowledge. Look at the photocopy of the translation of Chapter 13, Verse 22, by this translator, Jayadayal Goyandka:

[Reference to a photocopy of Gita Ch 13, Verse 22, translated by Jayadayal Goyandka and published by Gita Press Gorakhpur.]

It is evident here that the translator lacked Tattvagyan (Elemental Knowledge). Consequently, he translated incorrectly, stating that the Purushah (soul) situated in this Dehi (body) is actually God Himself. He claims this soul is Maheshwar because it is the master of Brahma, Vishnu, and Shiva, and is called Paramatma because it is pure Sacchidanand. This translation is entirely wrong.

In the version translated by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (ISKCON), published by the Bhaktivedanta Book Trust, the translation of this verse in Chapter 13 is somewhat better. They have numbered this verse as 23, though the original text is the same.

[Reference to a photocopy of Gita Ch 13, Verse 22/23 from ISKCON.]

This translator has done a partially correct translation, but has also made errors. I will shed light on where they went wrong. The translation states that there is "another divine enjoyer" in this body who is God. In the word-for-word meanings, they have translated Purushah as "enjoyer" and Parah as "divine," whereas Purushah actually means "The Supreme God" and Parah means "other" or "another." The translation is thus flawed.

However, it is at least clear in their translation that there is another God in the body besides the individual soul (Jivatma). This servant (Rampal Das, the author and translator) also says the same: that the power of the Param Akshar Brahm is inseparable from the soul. But other translators are not acquainted with Tattvagyan, which is why they inevitably make mistakes. For example:

• Jayadayal Goyandka completely mistranslated Chapter 13, Verse 22, as you have seen in the photocopy.
• ISKCON also got the word meanings wrong.

The Correct Translation

As is clear in the original text, there is another God in the body along with the soul: (Asmin dehe) In this body, there is (Parah Purushah) another Supreme God who is (Upadrashtah, Anumanta, Bharta, Bhokta, Maheshwarah, Paramatma iti cha api uktah):

• Upadrashtah: Because He keeps watch over every action of the soul.
• Anumanta: Because He gives permission through His inspiration when a thought of performing an action arises.
• Bharta: Because He sustains and supports everyone.
• Bhokta: Because He accepts the "भोग" (offerings) in religious rituals.
• Maheshwarah: Because He is the Master (Isha) of the Brahmadik (Brahma, Vishnu, Shiva), as well as the Master of Kshar Purush (Kaal Brahm) and Akshar Purush.
• Paramatma: Because He is superior to the soul.

This is the accurate translation. ISKCON translated Purushah Parah incorrectly: they rendered Purushah as "enjoyer" and Parah as "divine," which is wrong. Their translation says, "In this body, there is another divine enjoyer who is God," whereas the true translation is what I have provided above. In this way, the authentic essence of the Gita has not reached the readers, a gap which is being filled by this book, "Garima Gita Ki" (The Dignity of the Gita).

Arbitrary Worship is Futile

The Methods of Self-Purification

Gita Chapter 13, Verse 24 states that to reach the essence of the soul, some practice self-meditation, others follow the path of knowledge (Gyan Yoga—through chanting and recitation), and others perform Karma Yoga. These methods are used to achieve self-purification in order to attain the Supreme God.

Think of self-purification as preparing the field (Kshetra). Even if you cultivate the field perfectly, if you do not sow the seed of Satnam or graft the branch of Saarnam, the preparation alone will not yield the harvest—meaning there will be no liberation. Lord Kaal does not provide the information of Satnam; he only gives the single-syllable mantra Om (ॐ). This mantra is a seed that only yields heaven, the "Great Heaven," and eventually leads back to the cycle of birth and death.

It is as if you were given the description of a mango tree (the Supreme God/Purna Purush) but were handed the seed of a thorny acacia/Babul (Kaal Brahm). Consequently, souls fail to taste the fruit of the mango (Complete Liberation) and are eventually "roasted" on the Tapt-shila (burning pillar) by Kaal. At that moment, they regret their choices, but to what end?

Kabir Saheb says: "Kabir, karta tha toh kyon rahya, ab kar kyon pachtay | Boway ped Babul ka, aam kahan se khay ||" (Kabir, why did you hesitate when you had the chance? Why regret now? If you sow the Babul tree, how can you expect to eat mangoes?)

Special Note: The essence of Gita 13:24 is that Sankhya Yogis (educated individuals with elemental knowledge) start their practice by filtering "milk from water" based on Tattvagyan. Others are Karma Yogis who, following the advice of the educated, engage in devotional service without over-analyzing the knowledge. Gita 5:4–5 confirms that both types of seekers (Sankhya and Karma Yogis) attain the same fruit of devotion.

Literacy is Not Required for Devotion

Gita Chapter 13, Verse 25 states that besides these, there are other devotees who are not scholars themselves but worship after hearing from others. Even these individuals who follow the path by listening (Shruti-parayanah), if their worship is according to a Complete Saint (practicing Satnam and Saarnam), they cross the ocean of death and become liberated. This proves that being educated or a scholar is not a prerequisite for salvation; what matters is that the practice must follow the Scriptural Method (Shastra Vidhi).

The Union of Field and Knower

Gita Chapter 13, Verse 26 describes: "O Arjuna! Know that all moving and non-moving beings are produced from the union of the Kshetra (the body-field) and the Kshetrajna (Brahm)." The power of the Supreme Being (Satpurush) animates this puppet made of the five elements, while Kaal produces the living beings through his union with his Nature (Prakriti/Durga).