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1114
GĪTĀ-RAHASYA OR KARMA-YOGA
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृञ्चैव निर्गुणं गुणभोक्तृ च ॥ १४ ॥ बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १५ ॥ अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १६ ॥ ज्योतिषामपि तज्ञ्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम् ॥ १७ ॥
and feet on all sides; eyes, heads, and mouths on all sides; and It pervades everything in this world; (14) It creates an impression that It has the qualities of all the senses; and It has no senses at all; though It is asakta (that is, untouched by anything), It, at the same time, supports everything; and being qualityless, It yet enjoys all the qualities, (15) (It) is in all things and outside all things; (It) is immoveable and at the same time moveable; being subtle, It is incapable of being known; and being far away, It is yet near. (16) (Though) It is (essentially) 'avibhakta' (that is, unbroken), It is, so to say, divided among all beings (by diversity); and It must be looked upon as That Which supports, swallows up, and also creates (all) beings; (17) It is called the Brilliance of all brilliance, and Something beyond darkness; It is Jñana'; It is the 'Jñeya' (that is, that which is to be known) and 'Jñana-gamya' (that is, capable of being understood only by Jñana); and It is installed in the heart of everybody.
[The above description of the Inconceivable and Imperishable Parabrahman, which is also known as the kṣetrajna or the Paramatman (GI. 13. 22), has been made on the authority of the Upanisads, in the same way as that. of the Imperishable Brahman in Chapter VIII (GI. 8. 9-11). The whole of stanza 13 (Sve. 3. 16) and the subsequent demi-stanza: "It creates an impression that it possesses the senses, and it has no senses at all" have been taken literally from the Svetasvataropanisad (Sve. 3. 17); and
