The thirteenth chapter of the Bhagavad Gita, called ক্ষেত্রক্ষেত্রজ্ঞবিভাগযোগঃ (Kshetra-Kshetrajna Vibhaga যোগ), opens on the battlefield of কুরুক্ষেত্র, where the fate of the পাংডবাঃ and কৌরবাঃ hangs in the balance. In the midst of this tension, শ্রীকৃষ্ণ and অর্জুন continue their profound dialogue. The chaos of war is the backdrop, but the real battle is within: a struggle to understand the true nature of the self, the body, and consciousness.

In the previous chapters, শ্রীকৃষ্ণ has guided অর্জুন through the paths of action (কর্ম-যোগ), knowledge (জ্ঞান-যোগ), and devotion (ভক্তি-যোগ). Chapter 12, in particular, explored the qualities of a true devotee and the power of loving surrender. Now, the Gita shifts gears. Instead of focusing on how to act or whom to love, this chapter asks: Who is the one acting? What is this body, and who is the knower within?

শ্রীকৃষ্ণ introduces two key concepts: ক্ষেত্র (the field) and ক্ষেত্রজ্ঞ (the knower of the field). The body and mind, with all their experiences, are the field. The conscious self, the witness within, is the knower. This distinction is not just philosophical; it is deeply personal. When you feel joy, pain, or confusion, who is it that experiences these states? Are you the shifting emotions, or the silent observer behind them?

This chapter also explores the qualities needed for true knowledge: humility, patience, self-control, and a thirst for truth. শ্রীকৃষ্ণ describes the difference between the perishable body and the imperishable আত্মা. He invites অর্জুন (and all of us) to look beyond surface differences and recognize the same consciousness shining in every being. Imagine seeing yourself not just as a collection of memories and habits, but as the unchanging awareness behind it all.

As the Gita moves forward, Chapter 14 will build on these insights, diving into the three গুণs (qualities) that shape our minds and actions. But first, Chapter 13 lays the foundation: to know yourself, you must first understand what you are not. In the heart of কুরুক্ষেত্র, with the world in turmoil, শ্রীকৃষ্ণ offers অর্জুন a vision of inner clarity that can withstand any storm.

ওং শ্রী পরমাত্মনে নমঃ
অথ ত্রযোদশোঽধ্যাযঃ ।
ক্ষেত্রক্ষেত্রজ্ঞবিভাগযোগঃ

Meaning (পদার্থ):
ওং - sacred syllable, invocation
শ্রী - auspicious, revered
পরমাত্মনে - to the Supreme Self
নমঃ - salutations, obeisance
অথ - now, thus, here begins
ত্রযোদশঃ - thirteenth
অধ্যাযঃ - chapter
ক্ষেত্র - field, body or domain
ক্ষেত্রজ্ঞ - knower of the field, conscious principle
বিভাগ - distinction, division
যোগঃ - union, discipline, topic

Translation (ভাবার্থ):
Salutations to the Supreme Self. Now begins the thirteenth chapter, titled 'The Yoga of Distinguishing the Field and the Knower of the Field.'

Commentary (অনুসংধান):
This introductory verse sets the stage for the thirteenth chapter of the Bhagavad Gita, using key terms like ক্ষেত্র (field), ক্ষেত্রজ্ঞ (knower of the field), and বিভাগ (distinction). The invocation with ওং and শ্রী পরমাত্মনে নমঃ expresses reverence and signals the sacredness of the teachings to follow. The phrase ক্ষেত্রক্ষেত্রজ্ঞবিভাগযোগঃ encapsulates the main theme: understanding the difference between the physical body or field and the conscious self who experiences it. This distinction is foundational for the philosophical discussions that will unfold in this chapter.

The distinction between ক্ষেত্র (the field) and ক্ষেত্রজ্ঞ (the knower of the field) is central to understanding the self and its relation to the body. আদি শংকরাচার্য explains that the ক্ষেত্র comprises the physical body and its qualities, while the ক্ষেত্রজ্ঞ is the immutable pure consciousness that witnesses these phenomena. Similarly, শ্রী রামানুজাচার্য interprets this distinction as revealing the soul's intimate yet distinct relationship with the body, which is essential for spiritual realization and liberation. This teaching aligns with the Upanishadic injunction ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the true self neither takes birth nor dies, highlighting its eternal nature beyond the transient body. Recognizing this difference is not merely theoretical but prepares one for practical self-inquiry and detachment, as discussed in the following paragraph.

In modern life, this teaching can be applied by reflecting on the difference between our physical experiences and our deeper sense of self. For example, when facing stress at work, recognizing that your true identity is not limited to your job or body can bring calm and perspective. Similarly, in relationships, understanding that both you and others are more than just physical beings can foster empathy and patience. As a reflection exercise, try to observe your thoughts and sensations for a few minutes, asking yourself: Who is aware of these experiences? This simple practice can help internalize the distinction between the field and its knower, leading to greater self-awareness and peace.

শ্রীভগবানুবাচ
ইদং শরীরং কৌংতেয ক্ষেত্রমিত্যভিধীযতে ।
এতদ্যো বেত্তি তং প্রাহুঃ ক্ষেত্রজ্ঞ ইতি তদ্বিদঃ ॥ 1 ॥

Meaning (পদার্থ):
ইদং - this
শরীরং - body
কৌংতেয - O son of Kunti (Arjuna)
ক্ষেত্রং - field
ইতি - thus
অভিধীযতে - is called
এতত্ - this
যঃ - who
বেত্তি - knows
তং - him
প্রাহুঃ - they call
ক্ষেত্রজ্ঞঃ - knower of the field
ইতি - thus
তদ্বিদঃ - those who understand

Translation (ভাবার্থ):
The Blessed Lord said: O Arjuna, this body is called the field. One who understands this field is known by those who truly know as the knower of the field.

Commentary (অনুসংধান):
This verse introduces two important concepts: শরীরং (body), ক্ষেত্রং (field), and ক্ষেত্রজ্ঞঃ (knower of the field). Here, Krishna addresses Arjuna as কৌংতেয, emphasizing his human identity and lineage. The body is metaphorically described as a 'field', a place where experiences, actions, and changes occur. The 'knower of the field' refers to the conscious principle that is aware of the body and its processes. The verse sets up a distinction between the physical form and the conscious self, laying the groundwork for the detailed analysis of matter and consciousness that follows in this chapter.

While আদি শংকরাচার্য and শ্রী রামানুজাচার্য do not provide commentary on this verse, শ্রীধর স্বামি and মধুসূদন সরস্বতী recognize it as a foundational statement that clarifies the distinction between the ক্ষেত্রং (field) and the ক্ষেত্রজ্ঞ (knower of the field). শ্রীধর স্বামি interprets this verse as a succinct summary of the chapter's core teaching, emphasizing the difference between the physical body and the conscious self. মধুসূদন সরস্বতী stresses that understanding this difference is essential for spiritual inquiry and self-realization. This distinction is echoed in the কঠোপনিষদ্ (1.2.18): ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the true Self neither takes birth nor dies, highlighting its eternal and unchanging nature beyond the body. Thus, this verse bridges the initial conceptual introduction with the practical exploration of self-awareness that follows.

In modern life, this teaching invites us to reflect on the difference between our physical body and the awareness that perceives it. For example, when you feel stress or pain, you can notice that there is an observer within you who is aware of these sensations, yet remains unchanged by them. Similarly, in moments of joy or excitement, the underlying awareness persists. Try taking a few minutes to sit quietly and observe your thoughts and bodily sensations, asking yourself: Who is it that is aware of all these experiences? This simple exercise can help you begin to sense the distinction between the 'field' of experience and the 'knower' within.

ক্ষেত্রজ্ঞং চাপি মাং বিদ্ধি সর্বক্ষেত্রেষু ভারত ।
ক্ষেত্রক্ষেত্রজ্ঞযোর্জ্ঞানং যত্তজ্জ্ঞানং মতং মম ॥ 2 ॥

Meaning (পদার্থ):
ক্ষেত্রজ্ঞং - the knower of the field (kShetraj~jam in verse form)
চ - and
অপি - also
মাং - Me (Krishna, the Supreme Self)
বিদ্ধি - know (imperative)
সর্ব-ক্ষেত্রেষু - in all fields (bodies)
ভারত - O descendant of Bharata (Arjuna)
ক্ষেত্র-ক্ষেত্রজ্ঞযোঃ - of the field and the knower of the field
জ্ঞানং - knowledge
যত্ - which
তত্ - that
জ্ঞানং - knowledge
মতং - is considered
মম - by Me

Translation (ভাবার্থ):
Know, Arjuna, that I am the knower of the field in all bodies. The understanding of the difference between the field and its knower is what I consider true knowledge.

Commentary (অনুসংধান):
This verse centers on the distinction between the body, called the ক্ষেত্র (field), and the conscious principle within, the ক্ষেত্রজ্ঞ (knower of the field). Krishna instructs Arjuna to recognize Him as the ultimate ক্ষেত্রজ্ঞ present in all ক্ষেত্রs, not just in one body. The imperative বিদ্ধি (know) emphasizes the importance of this realization. The phrase সর্ব-ক্ষেত্রেষু expands the concept universally, indicating that the divine consciousness pervades all beings. The verse concludes by stating that true জ্ঞানং (knowledge) is to discern the difference between the field and its knower, highlighting the foundational teaching of distinguishing the self from the body.

আদি শংকরাচার্য elucidates that the ক্ষেত্র is the inert body, while the ক্ষেত্রজ্ঞ is the conscious witness distinct from it, and realizing this difference is crucial for liberation. Similarly, শ্রী রামানুজাচার্য highlights that although the self is intimately associated with the body, it remains essentially separate, and the Supreme Lord is the ultimate knower present in all beings. This distinction aligns with the Upanishadic teaching ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the true self is unborn, eternal, and wise, reinforcing that the ক্ষেত্রজ্ঞ transcends the physical field. Understanding this fundamental difference between the field and its knower, as introduced in the first paragraph, prepares the seeker for the practical application of this knowledge in daily life, which will be explored next.

In modern life, this teaching can be applied by remembering that our true identity is not limited to our physical body or changing circumstances. For example, when facing illness, one can reflect that the body is the field, but the conscious self remains unchanged. In relationships, recognizing that each person is more than their outward actions or appearance can foster empathy and patience. As a reflection exercise, try observing your thoughts and bodily sensations for a few minutes, reminding yourself that you are the observer, not the observed. This practice helps internalize the distinction between the field and its knower, leading to greater clarity and peace.

তত্ক্ষেত্রং যচ্চ যাদৃক্চ যদ্বিকারি যতশ্চ যত্ ।
স চ যো যত্প্রভাবশ্চ তত্সমাসেন মে শৃণু ॥ 3 ॥

Meaning (পদার্থ):
তত্ - that
ক্ষেত্রং - field (body or material substratum)
যত্ - which
চ - and
যাদৃক্ - of what nature
চ - and
যত্ - which
বিকারি - what modifications (changes)
যতহ্ - from what (cause)
চ - and
যত্ - which
স - that
চ - and
যঃ - who
যত্প্রভাবহ্ - whose influence or power
চ - and
তত্ - that
সমাসেন - in summary
মে - from me
শৃণু - listen

Translation (ভাবার্থ):
Now hear from me, in brief, about the field, what it is, its nature, its transformations, its origin, and also who the knower of the field is and what powers they possess.

Commentary (অনুসংধান):
This verse introduces several key terms: ক্ষেত্রং (the field), বিকারি (modifications), যত্প্রভাবহ্ (influence or power), and শৃণু (listen). Here, Krishna signals a shift to a more analytical explanation. The 'field' refers to the body or the realm of experience, while its 'modifications' are the changes and transformations it undergoes. The phrase 'whose influence' points toward the knower of the field, the conscious principle that animates and perceives these changes. Krishna asks Arjuna to listen carefully as he summarizes the essential nature of the body, its changes, its source, and the characteristics of the conscious self that experiences all of this. This sets the stage for a deeper inquiry into the distinction between matter and consciousness, which is central to understanding the path to knowledge and liberation.

The profound distinction between the ক্ষেত্রং (field) and the ক্ষেত্রজ্ন (knower of the field) is elucidated by আদি শংকরাচার্য, who stresses that the field comprises the body and mind, subject to constant change, while the knower is the immutable pure consciousness, ultimately non-different from the Supreme Self. This understanding aligns with the Upanishadic invocation অসতো মা সদ্গময from the Bhadrayaka Upanishad, which means 'Lead me from the unreal to the real,' highlighting the seeker's journey from identification with the transient field to realization of the eternal knower. Meanwhile, শ্রী রামানুজাচার্য interprets the verse as affirming the inseparability of the field and its knower from the Supreme Lord, who dwells as the inner controller within all beings. This teaching invites us to discern the difference between the mutable body-mind complex and the unchanging witness, preparing us to apply this insight practically by observing our own experiences without attachment, as discussed in the following paragraph.

In modern life, this teaching can be related to how we observe our own thoughts, emotions, and bodily experiences. For example, when you notice yourself feeling anxious before a big presentation, you can reflect on the difference between the changing state of anxiety (the field) and the awareness that observes it (the knower). Similarly, when adapting to a new environment, you might notice how your habits and preferences shift, but your sense of being the observer remains. As a reflection exercise, try to spend a few minutes each day simply watching your thoughts and sensations without identifying with them. Ask yourself: Who is aware of these experiences? This practice can help cultivate a deeper sense of self-awareness and detachment, leading to greater clarity and peace.

ঋষিভির্বহুধা গীতং ছংদোভির্বিবিধৈঃ পৃথক্ ।
ব্রহ্মসূত্রপদৈশ্চৈব হেতুমদ্ভির্বিনিশ্চিতৈঃ ॥ 4 ॥

Meaning (পদার্থ):
ঋষিভিঃ - by sages
বহুধা - in many ways
গীতং - has been spoken
ছংদোভিঃ - by Vedic meters (hymns)
বিবিধৈঃ - various
পৃথক্ - separately
ব্রহ্মসূত্রপদৈঃ - by the words of the Brahma Sutras
চ - and
এব - indeed
হেতুমদ্ভিঃ - with reasoning
বিনিশ্চিতৈঃ - well ascertained

Translation (ভাবার্থ):
The nature of the field has been explained in many ways by sages, described in various Vedic hymns, and clearly reasoned out in the logical statements of the Brahma Sutras.

Commentary (অনুসংধান):
This verse highlights the depth and breadth of knowledge about the 'field' or ক্ষেত্র. The words ঋষিভিঃ (by sages), ছংদোভিঃ (by Vedic hymns), and ব্রহ্মসূত্রপদৈঃ (by the Brahma Sutras) emphasize that the understanding of the field is not new or isolated to Krishna's teaching. Instead, it is a subject that has been thoroughly examined and articulated across different authoritative sources. The term বহুধা (in many ways) suggests that this knowledge is multifaceted, having been analyzed from various perspectives and through different methodologies. The verse assures Arjuna that what is being taught is rooted in a long-standing tradition of inquiry, reflection, and logical reasoning, not merely a personal opinion or a novel doctrine.

আদি শংকরাচার্য elucidates that the knowledge of the ক্ষেত্র (field) and its জ্ঞাতা (knower) is deeply rooted in the Vedic tradition, combining scriptural testimony with rigorous reasoning to reveal their essential nature. Similarly, শ্রী মধ্বাচার্য emphasizes the logical precision expressed by the phrase হেতুমদ্ভিঃ বিনিশ্চিতৈঃ, affirming that these teachings are not only scripturally authoritative but also established through clear cause-and-effect reasoning. This aligns with the Upanishadic injunction from the কঠোপনিষদ্ (1.2.18): ন জাযতে ম্রিযতে বা বিপশ্চিত্, which underscores the eternal and unchanging reality underlying the transient field and its knower. Together, these perspectives reinforce the verse's message that the understanding of the field is multifaceted, thoroughly examined, and logically sound, thus preparing the seeker to apply this profound knowledge practically, as discussed in the following paragraph.

In modern life, this verse encourages us to value knowledge that is well-researched and validated by multiple sources, rather than accepting ideas at face value. For example, when making important decisions-such as choosing a career path or forming an ethical stance-it is wise to consult a variety of perspectives, including expert opinions, established literature, and logical reasoning. Similarly, in scientific research or in resolving personal dilemmas, seeking out diverse and credible sources leads to more reliable understanding. As a reflection exercise, consider a belief or assumption you hold strongly. Take a few minutes to identify where this belief comes from and whether it is supported by multiple trustworthy sources, or if it might benefit from further inquiry and validation.

মহাভূতান্যহংকারো বুদ্ধিরব্যক্তমেব চ ।
ইংদ্রিযাণি দশৈকং চ পংচ চেংদ্রিযগোচরাঃ ॥ 5 ॥

Meaning (পদার্থ):
মহাভূতানি - the great elements (earth, water, fire, air, space)
অহম্কারঃ - ego, sense of individuality
বুদ্ধিঃ - intellect, faculty of discernment
অব্যক্তম্ - the unmanifest, primordial matter
ইংদ্রিযাণি - the senses (five organs of perception and five of action)
দশ - ten (referring to the ten senses)
একম্ - one (the mind, as the eleventh sense)
পন্চ - five (the five sense objects)
চ - and
ইংদ্রিয-গোচরাহ্ - objects of the senses

Translation (ভাবার্থ):
The great elements, ego, intellect, and the unmanifest; the ten senses and the mind, and the five objects of the senses-these together make up the field, as described.

Commentary (অনুসংধান):
This verse lists the fundamental components that constitute the 'field' or ক্ষেত্র. The terms মহাভূতানি (great elements), অহম্কারঃ (ego), বুদ্ধিঃ (intellect), and অব্যক্তম্ (the unmanifest) are key here. Together with the ten senses (ইংদ্রিযাণি), the mind (একম্), and the five sense objects (পন্চ ইংদ্রিয-গোচরাহ্), these form the basic building blocks of material existence. The verse emphasizes that what we experience as our body and mind is actually a composite of these elements, not a single unified self. This understanding sets the stage for distinguishing between the field and the knower of the field, which is central to the teachings of this chapter.

The profound insight of this verse is further illuminated by আদি শংকরাচার্য, who emphasizes that the ক্ষেত্র or field comprises insentient elements and faculties, distinct from the conscious Self, thus laying the foundation for discriminating the body-mind complex from the true knower. শ্রী রামানুজাচার্য elaborates on this by citing scriptural authorities that affirm the eternal and pure nature of the Self, separate from the mutable constituents of the body and senses. This distinction is echoed in the Upanishadic prayer মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which means 'Lead me from death to immortality,' symbolizing the journey from identification with the perishable field to realization of the imperishable Self. Recognizing these components as transient and non-self is essential, as it prepares the seeker to observe their own experiences with detachment, a theme that naturally leads into the practical reflection discussed next.

In modern life, this verse invites us to reflect on how much of our identity is tied to things that are ultimately just combinations of elements, senses, and thoughts. For example, when we feel insulted, it is often the ego and mind reacting, not our true self. When we are drawn to sensory pleasures, it is the senses and their objects at play. Even our intellect, which we may pride ourselves on, is just another part of the field. Try this reflection: Next time you experience a strong emotion or desire, pause and ask yourself which part of the field is active-your senses, your mind, your ego, or your intellect? This practice can help you gradually disidentify from these components and move closer to understanding your true nature.

ইচ্ছা দ্বেষঃ সুখং দুঃখং সংঘাতশ্চেতনা ধৃতিঃ ।
এতত্ক্ষেত্রং সমাসেন সবিকারমুদাহৃতম্ ॥ 6 ॥

Meaning (পদার্থ):
ইচ্ছা - desire
দ্বেষঃ - aversion
সুখ্হম্ - pleasure
দুঃখম্ - pain
সংঘাতঃ - aggregate (combination, assemblage)
চেতনা - consciousness (awareness, sentience)
ধৃতিঃ - fortitude (steadfastness, perseverance)
এতত্ - this
ক্ষেত্রং - field (body-mind complex)
সমাসেন - in summary
স-বিকারম্ - with modifications (with changes)
উদাহৃতম্ - is described (is stated, is declared)

Translation (ভাবার্থ):
Desire, aversion, pleasure, pain, the aggregate of the body, awareness, and perseverance-these, along with their various modifications, are briefly described as the field.

Commentary (অনুসংধান):
This verse lists several key aspects that make up the 'field' or ক্ষেত্রং, which refers to the body-mind complex. The terms ইচ্ছা (desire), দ্বেষঃ (aversion), সুখ্হম্ (pleasure), and দুঃখম্ (pain) represent the emotional and experiential spectrum of human life. সংঘাতঃ points to the aggregate or assemblage of physical and subtle components, while চেতনা is the awareness or consciousness that animates the body. ধৃতিঃ refers to the inner strength or perseverance that sustains effort and endurance. Together, these elements, with all their modifications (স-বিকারম্), are summarized as the constituents of the field, highlighting the complex interplay of physical, mental, and emotional factors that define embodied existence.

The verse's delineation of the ক্ষেত্রং as comprising desire, aversion, pleasure, pain, and other modifications is deeply examined by আদি শংকরাচার্য and শ্রী রামানুজাচার্য. আদি শংকরাচার্য clarifies that these qualities are attributes of the ক্ষেত্রং, the body-mind complex, and not of the true self, which is pure consciousness beyond all modifications. He explains that even চেতনা here refers to reflected consciousness, not the immutable আত্মন্. শ্রী রামানুজাচার্য further elaborates that desire, aversion, and other emotional states arise due to the self's association with the material field, emphasizing that these are transient modifications of the body-mind and not the eternal self. This distinction is crucial for spiritual discernment, as it helps one recognize that the self remains untouched by these fluctuating experiences. The কঠোপনিষদ্ (1.2.18) states, ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the wise self neither takes birth nor dies, reinforcing the understanding that these modifications belong solely to the ক্ষেত্রং. Recognizing this separation lays the foundation for practical detachment and self-inquiry, which will be explored in the following paragraph.

In modern life, these components can be seen in daily experiences: desire might drive someone to pursue a new job, while aversion could make them avoid certain situations or people. Pleasure and pain are felt in both physical and emotional contexts, such as enjoying a meal or feeling hurt by criticism. The aggregate refers to the interconnectedness of body, mind, and senses, while perseverance is seen in someone training for a marathon or working through a difficult project. As a reflection exercise, consider a recent situation where you felt strong desire or aversion. Notice how these feelings influenced your actions and how they are part of your overall experience, but not your deepest identity. This awareness helps cultivate a sense of detachment and clarity about the true self beyond these modifications.

অমানিত্বমদংভিত্বমহিংসা ক্ষাংতিরার্জবম্ ।
আচার্যোপাসনং শৌচং স্থৈর্যমাত্মবিনিগ্রহঃ ॥ 7 ॥

Meaning (পদার্থ):
ইচ্চা (icchaa) - desire, longing
দ্বেষ (dveSham) - aversion, repulsion
সুখ (sukham) - pleasure, happiness
দুঃখ (duHkham) - pain, sorrow
সঞ্ঘাত (sa~nghaataH) - aggregate, combination (of body and senses)
চেতনা (chetanaa) - sentience, consciousness
ধ্র্​ইতি (dhr^itiH) - fortitude, perseverance

Translation (ভাবার্থ):
Desire, aversion, happiness, sorrow, the combination of body and senses, awareness, and perseverance-these are considered the modifications of the field, which have been described in summary.

Commentary (অনুসংধান):
This verse highlights the various modifications or qualities that arise within the field, or ক্ষেত্র. The terms ইচ্চা (desire), দ্বেষ (aversion), সুখ (pleasure), and দুঃখ (pain) refer to the emotional and psychological states that color our experience of the world. শঞ্ঘাত points to the aggregate of body and senses, the physical basis for experience, while চেতনা denotes the sentience or awareness that animates this aggregate. Finally, ধ্র্​ইতি is the inner strength or perseverance that sustains us through challenges. Together, these factors make up the dynamic aspects of embodied existence, showing how the field is not just a static entity but a living process shaped by both material and mental phenomena.

আদি শংকরাচার্য clarifies that the qualities enumerated-desire, aversion, pleasure, pain, and others-are modifications of the ক্ষেত্র, the field, and thus objects of knowledge, not the true Self. He explains that even চেতনা (awareness) is a reflection within the field, distinct from the pure consciousness of the ক্ষেত্রজ্ঞ. Similarly, শ্রী মধ্বাচার্য distinguishes these as transient attributes superimposed on the soul due to its association with the body-mind complex, emphasizing the importance of discerning the enduring Self from the mutable field. This distinction is vital because, as the কঠোপনিষদ্ (1.2.18) states, ন জাযতে ম্রিযতে বা বিপশ্চিত্-the wise one neither takes birth nor dies-highlighting the Self's immutable nature beyond these modifications. Together, these teachings guide us to recognize that the emotional and physical states described in the first paragraph belong to the field and are not the Self, preparing us to observe these qualities in our own experience, as discussed in the following paragraph.

In modern life, these modifications are easy to observe: the longing for success or recognition (ইচ্চা), the avoidance of uncomfortable situations (দ্বেষ), the pursuit of pleasure and the struggle with pain. The body and mind together (সঞ্ঘাত) form the platform for all our experiences, while awareness (চেতনা) allows us to reflect on them. Perseverance (ধ্র্​ইতি) is what keeps us going through setbacks, whether in studies, work, or relationships. To reflect: Take a moment to notice which of these qualities is most active in you right now. Are you driven by desire, held back by aversion, or sustained by perseverance? Recognizing these as modifications of your field can help you step back and observe them, rather than being swept away by them.

ইংদ্রিযার্থেষু বৈরাগ্যমনহংকার এব চ ।
জন্ম-মৃত্যু-জরা-ব্যাধি-দুঃখদোষানুদর্শনম্ ॥ 8 ॥

Meaning (পদার্থ):
ইংদ্রিযার্থেষু - in sense objects (locative plural of ইংদ্রিযার্থ, objects of the senses)
বৈরাগ্যম্ - detachment, dispassion
অনহংকারঃ - absence of ego, no sense of 'I'-ness
এব - indeed, also
চ - and
জন্ম - birth
মৃত্যু - death
জরা - old age
ব্যাধি - disease
দুঃখ - suffering, pain
দোষ - faults, defects
অনুদর্শনম্ - constant reflection, seeing repeatedly

Translation (ভাবার্থ):
Detachment from sense pleasures, absence of ego, and also the habit of repeatedly reflecting on the inherent pain and faults found in birth, death, old age, and disease.

Commentary (অনুসংধান):
This verse highlights several essential qualities for spiritual growth, focusing on বৈরাগ্যম্ (detachment), অনহংকারঃ (absence of ego), and অনুদর্শনম্ (constant reflection). Vঐরাগ্যম্ refers to a state where one is not swayed by attraction or aversion to sensory experiences. আনহংকারঃ means letting go of the rigid sense of 'I' or personal doership, which often leads to pride and separation. আনুদর্শনম্ is the practice of regularly contemplating the unavoidable difficulties of life-such as birth, aging, illness, and death-to develop a realistic and mature perspective. By internalizing these attitudes, a person gradually loosens the grip of worldly attachments and becomes more receptive to deeper knowledge.

আদি শংকরাচার্য clarifies that বৈরাগ্যম্ involves a deliberate renunciation of transient sensory pleasures, understanding their fleeting nature rather than mere indifference. This aligns with the teaching অভ্যাস বৈরাগ্যাভ্যাং তন্নিরোধঃ from পাতংজলি যোগ সূত্রাণি (1.12), which explains that steady practice combined with detachment leads to the cessation of mental fluctuations. Meanwhile, শ্রী রামানুজাচার্য interprets অনহংকারঃ as cultivating humility and surrender, especially towards the Divine, while অনুদর্শনম্-the continual contemplation of life's inherent sufferings-serves as a powerful means to foster dispassion. These insights emphasize that such qualities are not abstract ideals but practical disciplines that prepare the aspirant's mind for deeper self-knowledge and liberation, thus naturally leading into the practical applications discussed next.

In modern life, practicing detachment might mean not getting overly invested in material possessions or social status, and instead focusing on what truly matters. Letting go of ego could involve accepting feedback at work without defensiveness or being willing to admit mistakes in relationships. Regularly reflecting on the realities of aging, illness, and mortality can help us prioritize our time and energy, leading to more meaningful choices. As a reflection exercise, consider taking a few minutes each week to contemplate how the impermanence of life influences your daily decisions and relationships. This can foster gratitude and a deeper sense of purpose.

অসক্তিরনভিষ্বংগঃ পুত্রদারগৃহাদিষু ।
নিত্যং চ সমচিত্তত্ব-মিষ্টানিষ্টোপপত্তিষু ॥ 9 ॥

Meaning (পদার্থ):
অসক্তিঃ - non-attachment, absence of clinging
অনভিষ্বংগঃ - absence of deep affection or possessiveness
পুত্র - son (children)
দার - wife (spouse)
গৃহ - house (home)
আদিষু - and so on, among such things
নিত্যং - always, constantly
চ - and
সমচিত্তত্বম্ - even-mindedness, equanimity
ইষ্ট - pleasant, desirable
অনিষ্ট - unpleasant, undesirable
উপপত্তিষু - in occurrences, in situations

Translation (ভাবার্থ):
Freedom from attachment and possessiveness toward children, spouse, home, and similar things; maintaining steady equanimity in the face of both favorable and unfavorable situations-these are qualities to be cultivated.

Commentary (অনুসংধান):
This verse highlights several essential qualities for spiritual maturity, focusing on অসক্তিঃ (non-attachment), অনভিষ্বংগঃ (absence of possessiveness), and সমচিত্তত্বম্ (equanimity). The text specifically mentions relationships and possessions-children, spouse, home-as areas where attachment can easily arise. The instruction is not to reject these aspects of life, but to avoid being emotionally entangled or possessive. The phrase নিত্যং সমচিত্তত্বম্ urges us to maintain a balanced mind, whether we encounter pleasant or unpleasant events. This is not indifference, but a conscious steadiness that allows one to act wisely without being swayed by emotional highs and lows.

আদি শংকরাচার্য explains that অসক্তিঃ-non-attachment-is developed through deep reflection on the inherent suffering in birth, death, old age, and disease, which naturally diminishes possessiveness (অনভিষ্বংগঃ) toward family and possessions. This detachment is not mere renunciation but a clear understanding of the transient nature of worldly ties, enabling the mind to remain steady. শ্রী রামানুজাচার্য further clarifies that these qualities arise from discerning the difference between the eternal Self and the impermanent non-self, fostering dispassion toward external objects. This aligns with the Upanishadic injunction মৃত্যোর্মা অমৃতং গময from the Bhadrayaka Upanishad, meaning 'lead me from death to immortality,' which underscores the aspirant's journey from attachment to liberation. Such insight prepares the seeker to maintain equanimity amidst life's fluctuations, setting the foundation for practical application in daily challenges as discussed next.

In modern life, these teachings are especially relevant. For example, a parent can love their child deeply but still allow them independence, not trying to control every aspect of their life out of possessiveness. At work, one might face both praise and criticism; equanimity means not letting either inflate or deflate your sense of self-worth. When moving to a new city or losing a cherished possession, practicing non-attachment helps reduce suffering. As a reflection exercise, consider a recent situation where you felt strong attachment or aversion-how might adopting a more balanced, less possessive attitude have changed your experience? Try to observe your reactions in the coming week, noting moments when you can practice equanimity and gentle detachment.

মযি চানন্যযোগেন ভক্তিরব্যভিচারিণী ।
বিবিক্তদেশসেবিত্ব-মরতির্জনসংসদি ॥ 10 ॥

Meaning (পদার্থ):
মযি - in Me (the Supreme, or the Divine)
চ - and
অনন্য-যোগেন - by exclusive (undivided) যোগ (devotion or discipline)
ভক্তিঃ - devotion
অব্যভিচারিণী - unwavering, without deviation
বিবিক্ত-দেশ-সেবিত্বম্ - fondness for solitary places (preference for quiet environments)
অরতিহ্ - lack of delight, disinterest
জন-সংসদি - in crowds, in company of people

Translation (ভাবার্থ):
Unwavering devotion to Me through undivided discipline, a preference for quiet and solitary places, and a lack of attraction to crowds or social gatherings.

Commentary (অনুসংধান):
This verse highlights several qualities that support spiritual knowledge. The key terms are অনন্য-যোগেন (exclusive discipline), অব্যভিচারিণী (unwavering), বিবিক্ত-দেশ-সেবিত্বম্ (preference for solitude), and অরতিহ্ (disinterest in crowds). Together, these qualities describe a person who is deeply focused on their spiritual path, not distracted by social obligations or the need for constant company. The emphasis is on a devotion that does not waver, a mind that seeks quiet environments for contemplation, and a heart that is not restless for social interaction. This does not mean rejecting society entirely, but rather cultivating an inner space where one's connection to the Divine is prioritized over external distractions.

আদি শংকরাচার্য explains that অনন্য-যোগেন ভক্তিঃ signifies a devotion so exclusive that it excludes all other attachments, thereby purifying the mind for true knowledge. Similarly, শ্রী রামানুজাচার্য emphasizes that this devotion is firmly grounded in scriptural discipline, preventing the devotee from becoming entangled in worldly relationships or places beyond their spiritual commitment. This aligns with the teaching in the কঠোপনিষদ্ (1.3.14): উত্তিষ্ঠত জাগ্রত প্রাপ্য বরান্নিবোধত, which urges one to 'Arise, awake, and learn the excellent wisdom,' highlighting the necessity of focused effort and vigilance in spiritual practice. Together, these insights deepen the understanding of how qualities like unwavering devotion, preference for solitude, and disinterest in crowds cultivate a stable and concentrated mind, preparing it for the self-knowledge discussed in the following verse and for practical application in daily life.

In modern life, these teachings can be applied by setting aside regular time for personal reflection or meditation, even if only for a few minutes each day, away from digital noise and social obligations. For example, someone might choose to spend a quiet morning walk in nature rather than scrolling through social media, or dedicate a corner of their home for silent contemplation. Another example is learning to say no to unnecessary social events when they interfere with one's well-being or spiritual priorities. As a reflection exercise, consider: When was the last time you spent meaningful time alone, without distractions? How did it affect your clarity and sense of purpose? Try scheduling a short period of solitude this week and observe its impact on your mind and emotions.

অধ্যাত্মজ্ঞাননিত্যত্বং তত্ত্বজ্ঞানার্থদর্শনম্ ।
এতজ্জ্ঞানমিতি প্রোক্তমজ্ঞানং যদতোঽন্যথা ॥ 11 ॥

Meaning (পদার্থ):
অধ্যাত্ম-জ্ঞান-নিত্যত্বম্ - constancy in self-knowledge
তত্ত্ব-জ্ঞান-অর্থ-দর্শনম্ - seeing the purpose of understanding reality
এতত্ - this
জ্ঞানং - knowledge
ইতি - thus
প্রোক্তম্ - is said
অজ্ঞানম্ - ignorance
যত্ - that which
অতহ্ - from this
অন্যথা - otherwise

Translation (ভাবার্থ):
Steadfastness in self-knowledge and a clear vision of the true purpose of understanding reality-these are declared to be knowledge. Anything contrary to this is considered ignorance.

Commentary (অনুসংধান):
This verse highlights two essential qualities: অধ্যাত্ম-জ্ঞান-নিত্যত্বম্ (constant self-knowledge) and তত্ত্ব-জ্ঞান-অর্থ-দর্শনম্ (seeing the purpose of knowing reality). The first refers to a steady commitment to understanding the nature of the self, not just as an occasional pursuit but as an ongoing, integral part of life. The second emphasizes not just knowing facts or theories about reality, but grasping their deeper significance-why such knowledge matters and how it transforms one's outlook. The verse concludes by stating that these qualities together constitute true knowledge (জ্ঞানং), while anything that deviates from this path is labeled as ignorance (অজ্ঞানম্). This distinction is crucial: it is not enough to accumulate information; one must also have clarity of purpose and a sustained focus on self-realization.

আদি শংকরাচার্য explains that অধ্যাত্ম-জ্ঞান-নিত্যত্বম্ signifies a persistent, unwavering engagement with self-knowledge, while তত্ত্ব-জ্ঞান-অর্থ-দর্শনম্ involves perceiving the ultimate purpose behind all knowledge-liberation from ignorance. He emphasizes that true knowledge transforms the seeker's entire being, not merely the intellect. Similarly, শ্রী মধ্বাচার্য stresses that knowledge must manifest in purposeful action aligned with ধর্ম, demonstrating a clear understanding of reality's essence. Both Acharyas agree that knowledge is not fragmented or superficial but steady and goal-oriented. This is echoed in the Upanishadic prayer from the বৃহদারণ্যক উপনিষদ্, অসতো মা সদ্গময, meaning "Lead me from the unreal to the real," which highlights the journey from ignorance to true knowledge. This connection underscores that knowledge must be a continuous, meaningful pursuit, preparing us to integrate it into daily life as discussed next.

In modern life, these teachings invite us to make self-reflection and the search for meaning a regular habit, not just something we do when convenient. For example, someone might set aside time each day to journal or meditate, examining their thoughts and motivations. Another person might seek to understand the deeper reasons behind their career or relationships, rather than just going through the motions. A helpful exercise is to ask yourself: What is the real purpose behind my daily actions? Am I moving closer to understanding myself and the world, or am I distracted by surface-level concerns? By regularly checking in with ourselves in this way, we can ensure that our pursuit of knowledge remains both steady and meaningful.

জ্ঞেযং যত্তত্প্রবক্ষ্যামি যজ্জ্ঞাত্বামৃতমশ্নুতে ।
অনাদিমত্পরং ব্রহ্ম ন সত্তন্নাসদুচ্যতে ॥ 12 ॥

Meaning (পদার্থ):
জ্ঞেযং - that which is to be known
যত্ - which
তত্ - that
প্রবক্ষ্যামি - I will explain
যত্ - which
জ্ঞাত্বা - having known
অমৃইতম্ - immortality
অশ্নুতে - attains
অনাদিমত্ - beginningless
পরম্ - supreme
ব্রহ্ম - Brahman (absolute reality)
ন - not
সত্তত্ - existence (sat)
ন - not
অসত্ - non-existence (asat)
উচ্যতে - is called

Translation (ভাবার্থ):
Now I will explain what is to be known, by knowing which one attains immortality. It is the beginningless, supreme Brahman, which is neither called existence nor non-existence.

Commentary (অনুসংধান):
This verse introduces the core subject of knowledge in this chapter, using the terms জ্ঞেযং (that which is to be known), অমৃইতম্ (immortality), ব্রহ্ম (the absolute reality), and অনাদিমত্ (without beginning). Krishna shifts the focus from the qualities that prepare the mind for knowledge to the very object of knowledge itself. The verse emphasizes that true knowledge is not just about accumulating facts, but about realizing the eternal and unchanging reality, Brahman, which transcends the dualities of existence (সত্) and non-existence (অসত্). By knowing this, one attains অমৃইতম্, or freedom from the cycle of birth and death. The verse also hints that Brahman cannot be fully captured by ordinary categories or language, setting the stage for a deeper exploration of the ultimate truth.

আদি শংকরাচার্য elucidates that the knowledge of Brahman, as the eternal substratum beyond সত্ and অসত্, is the ultimate realization that transcends all dualities and leads to liberation. He highlights that this knowledge is not merely intellectual but a steadfast contemplation on the self, aligning with the Upanishadic prayer মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which means 'Lead me from death to immortality,' emphasizing the transformative power of this knowledge. Similarly, শ্রী রামানুজাচার্য interprets the verse as teaching that Brahman is the supreme reality, distinct yet the foundation of all beings, and that realizing this truth dispels ignorance and grants freedom. These insights reinforce that the knowledge described here is a constant, lived experience rather than abstract theory, preparing the seeker for the practical inquiry into what remains unchanging amid life's changes, as discussed in the following paragraph.

In modern life, this teaching can be related to the search for meaning beyond material success or failure. For example, someone might achieve career goals but still feel a sense of emptiness, prompting a deeper inquiry into what is truly lasting. Another example is facing the loss of a loved one and questioning what remains unchanged amidst change. A reflection exercise: Take a few minutes to contemplate what in your experience feels unchanging, even as circumstances shift. Consider whether your sense of self, awareness, or presence has a quality that is not defined by external events. This inquiry echoes the verse's invitation to seek the reality that is beyond all dualities.

সর্বতঃপাণিপাদং তত্সর্বতোঽক্ষিশিরোমুখম্ ।
সর্বতঃশ্রুতিমল্লোকে সর্বমাবৃত্য তিষ্ঠতি ॥ 13 ॥

Meaning (পদার্থ):
সর্বতঃ - from all sides, everywhere
পাণি - hand
পাদম্ - foot
তত্ - that (referring to the Supreme)
সর্বতঃ - everywhere
অক্ষি - eye
সিরহ্ - head
মুখম্ - face
সর্বতঃ - everywhere
স্রুতিম্ - ear
লোকে - in the world
সর্বম্ - all
আবৃত্য - pervading, enveloping
তিষ্ঠতি - stands, exists

Translation (ভাবার্থ):
That Supreme Reality has hands and feet everywhere, eyes, heads, and faces in all directions, and ears throughout the world. It exists, enveloping everything.

Commentary (অনুসংধান):
This verse uses vivid imagery with words like সর্বতঃ (everywhere), পাণি (hand), পাদম্ (foot), অক্ষি (eye), and তিষ্ঠতি (exists) to describe the all-pervading nature of the Supreme. The text is not speaking of a physical form with countless limbs and senses, but rather expressing that the Divine presence is manifest in every aspect of the universe. By stating that the Supreme has hands, feet, eyes, heads, faces, and ears everywhere, the verse emphasizes that all actions, perceptions, and experiences in the world are ultimately expressions of that one Reality. The phrase আবৃত্য (enveloping) further reinforces the idea that nothing exists outside or apart from this all-encompassing consciousness.

The verse's depiction of the Supreme as having hands, feet, eyes, and ears everywhere is understood by আদি শংকরাচার্য as a profound metaphor for the immanence of Brahman, who pervades all beings as their inner witness and the ultimate cause of all perception and action. This omnipresence is not physical but spiritual, indicating that the Divine is the substratum underlying every experience. শ্রী রামানুজাচার্য emphasizes that the Supreme Lord indwells all bodies and senses as their true enjoyer and knower, while remaining distinct from them, thus highlighting the personal aspect of God as the inner controller. This teaching resonates with the Upanishadic prayer অসতো মা সদ্গময from the Bhadrayaka Upanishad, which means "Lead me from the unreal to the real," underscoring the journey from ignorance to the realization of the all-pervading Reality. By revealing the Supreme's presence in every limb and sense, the verse invites us to recognize the unity behind the diversity of life, preparing us to see all beings as expressions of the same universal consciousness, which is the foundation for the compassionate and interconnected outlook discussed in the following paragraph.

In modern life, this teaching can be reflected upon by recognizing the interconnectedness of all people and creatures. For example, when we help someone in need, we can see it as serving the Divine present in them. When we witness acts of kindness or creativity, we might remember that these are expressions of the same universal consciousness. In moments of conflict, recalling that the same presence exists in both ourselves and others can foster empathy and patience. As a reflection exercise, try to notice throughout your day how the actions, words, and experiences of those around you are all part of a greater whole, and consider how your own actions contribute to this interconnected reality.

সর্বেংদ্রিযগুণাভাসং সর্বেংদ্রিযবিবর্জিতম্ ।
অসক্তং সর্বভৃচ্চৈব নির্গুণং গুণভোক্তৃ চ ॥ 14 ॥

Meaning (পদার্থ):
সর্ব-ইংদ্রিয-গুণ-অভাসম্ - appearing as the functions of all senses
সর্ব-ইংদ্রিয-বিবর্জিতম্ - yet devoid of all senses
অসক্তং - unattached
সর্ব-ভৃত্ - the sustainer of all
চ এব - and also
নির্গুণং - without qualities
গুণ-ভোক্ত্রু - experiencer of qualities
চ - and

Translation (ভাবার্থ):
That reality appears as the abilities of all senses, yet is itself free from any senses. It remains unattached, sustains everything, is beyond all qualities, and yet experiences the play of qualities.

Commentary (অনুসংধান):
This verse uses several profound terms to describe the nature of the ultimate reality. The phrase সর্ব-ইংদ্রিয-গুণ-অভাসম্ means that the supreme presence seems to act through all sensory functions-seeing, hearing, touching, and so on-while সর্ব-ইংদ্রিয-বিবর্জিতম্ clarifies that it is actually untouched by any of these senses. আসক্তম্ emphasizes its complete detachment, and নির্গুণং highlights its transcendence of all material qualities. The verse thus points to a reality that is both immanent in every experience and yet remains unaffected and beyond all attributes. It is the underlying support for all actions and perceptions, yet it is not limited by them.

The apparent paradox of the supreme being described as both নির্গুণং (without qualities) and গুণ-ভোক্ত্রু (enjoyer or experiencer of qualities) is elucidated by আদি শংকরাচার্য, who explains that these attributes are superimposed to aid human understanding but ultimately negated to reveal the transcendental reality beyond all dualities. Similarly, শ্রী রামানুজাচার্য interprets this verse as affirming the all-pervasive nature of the self, which acts everywhere through the faculties of hands, feet, eyes, and ears, even though it is itself untouched and beyond sensory limitations. This aligns with the Upanishadic teaching ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the self is unborn, eternal, and beyond decay, reinforcing the idea that the supreme is the immutable witness present in all beings yet unaffected by their qualities. This understanding bridges the recognition of the supreme's immanence and transcendence introduced in the first paragraph and prepares us to reflect on how this witnessing presence can be experienced in daily life, as explored in the following paragraph.

In modern life, this teaching invites us to recognize the deeper presence behind all our actions and experiences. For example, when you listen to music, see a sunset, or taste food, consider the awareness that enables all these experiences, yet is not itself any of them. In leadership or teamwork, you might play many roles, but your core self remains unchanged by those roles. Try reflecting on a moment when you felt deeply involved in an activity but also aware of a silent, observing presence within. Can you identify with that witnessing awareness, which is involved in everything yet remains untouched? This perspective can help us stay grounded and less entangled in the ups and downs of daily life.

বহিরংতশ্চ ভূতানামচরং চরমেব চ ।
সূক্ষ্মত্বাত্তদবিজ্ঞেযং দূরস্থং চাংতিকে চ তত্ ॥ 15 ॥

Meaning (পদার্থ):
বহিহ্ - outside
অংতহ্ - inside
চ - and
ভূতানম্ (ভূতানাম্) - of all beings
অচরম্ - unmoving
চরম্ - moving
এব - indeed
চ - and
সূক্শ্মত্বাত্ - due to subtlety
তত্ - that (it)
অবিজ্নেযম্ - not easily known
দূরস্থং - far away
চ - and
অংতিকে - very near
চ - and
তত্ - that (it)

Translation (ভাবার্থ):
That reality exists both outside and inside all beings. It is both unmoving and moving. Because it is extremely subtle, it is not easily understood. It is both far away and yet very close.

Commentary (অনুসংধান):
This verse uses several key terms such as বহিহ্ (outside), অংতহ্ (inside), সূক্শ্মত্বাত্ (due to subtlety), and অবিজ্নেযম্ (not easily known) to describe the all-pervading nature of the Supreme Reality. The text emphasizes that this presence is not limited by spatial boundaries; it exists both within and outside all beings. The paradox of being both অচরম্ (unmoving) and চরম্ (moving) points to its transcendence over the dualities that define ordinary experience. Because of its subtlety, it cannot be grasped easily by the senses or intellect, making it seem distant, yet it is actually closer than anything else, pervading every aspect of existence.

আদি শংকরাচার্য elucidates that the Supreme Reality, though manifesting through the functions of all the organs and senses, remains fundamentally beyond and untouched by these instruments. This aligns with the verse's emphasis on the subtle and pervasive nature of the Self, which cannot be confined to physical faculties. শ্রী মধ্বাচার্য further clarifies that the Lord is simultaneously immanent within all beings and transcendent over them, supporting all without attachment and perceiving all without dependence on the senses. This dual aspect of the Divine is captured in the Upanishadic prayer ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning 'The wise one is not born, nor does he die,' highlighting the eternal, unchanging nature of the Self beyond birth and death. Together, these teachings deepen the understanding of the Self as both near and far, subtle yet all-encompassing, preparing the ground for the practical reflection on consciousness in the following paragraph.

In modern life, this teaching can be seen in the way consciousness underlies both our outer actions and inner thoughts, even though we rarely notice it directly. For example, a scientist may study the external world, while a meditator explores the inner world, yet both are experiencing the same underlying reality from different perspectives. Similarly, a person may feel disconnected from others, but this verse reminds us that the same presence exists within all, linking us together. As a reflection exercise, consider a moment when you felt either very close or very distant from someone or something. Ask yourself: what was the common thread of awareness in both experiences? This can help you sense the subtle, ever-present reality described in this verse.

অবিভক্তং চ ভূতেষু বিভক্তমিব চ স্থিতম্ ।
ভূতভর্তৃ চ তজ্জ্ঞেযং গ্রসিষ্ণু প্রভবিষ্ণু চ ॥ 16 ॥

Meaning (পদার্থ):
অবিভক্তং - undivided
চ - and
ভূতেষু - in beings
বিভক্তং ইব - as if divided
চ - and
স্থিতম্ - situated
ভূতভর্তৃ - the sustainer of beings
চ - and
তত্ - that (the knowable)
জ্নেযম্ - to be known
গ্রসিষ্ণু - the devourer (absorber)
প্রভবিষ্ণু - the originator (creator)
চ - and

Translation (ভাবার্থ):
That which is to be known appears undivided in all beings, yet seems divided among them. It is established as the sustainer of all, and is both the absorber and the originator of all living things.

Commentary (অনুসংধান):
This verse uses key terms like অবিভক্তং (undivided), বিভক্তং ইব (as if divided), ভূতভর্তৃ (sustainer of beings), গ্রসিষ্ণু (absorber), and প্রভবিষ্ণু (originator) to describe the mysterious nature of the ultimate reality. Although this reality is present everywhere and in all beings without any real division, it appears as if it is split among the many forms and creatures of the world. The verse emphasizes the paradox: the same consciousness or principle is the foundation and support for all living things, yet it also absorbs them at dissolution and brings them forth at creation. The use of 'as if divided' highlights that the apparent separateness is only an illusion, while in truth, the underlying reality remains one and undivided.

আদি শংকরাচার্য elucidates that the apparent division of the Self is a product of ignorance, much like mistaking a single rope for a snake in dim light, emphasizing the অবিভক্তং or undivided nature of ultimate reality described in the verse. Meanwhile, শ্রী রামানুজাচার্য explains that the supreme Self transcends and pervades the elements, existing both within and outside all beings, and manifests as moving or unmoving depending on its association with the body, thus reflecting the paradox of বিভক্তং ইব-seemingly divided yet fundamentally one. This dual aspect is further illuminated by the Upanishadic prayer from the বৃহদারণ্যক উপনিষদ্: অসতো মা সদ্গময, meaning 'Lead me from the unreal to the real,' which underscores the journey from perceiving multiplicity to realizing the unity of the Self. These insights prepare us to see beyond surface distinctions and recognize the common essence that animates all, setting the stage for practical reflection on unity in diversity.

In modern life, this teaching can be reflected upon by considering how, in a team or community, one shared purpose or spirit can animate many individuals, even though each person seems separate. Similarly, the internet connects millions, yet the underlying network is one. Another example is how sunlight appears in countless reflections on water, but the source is singular. To internalize this, take a moment to reflect: In your daily interactions, can you sense the common thread of awareness or purpose that links you with others, despite surface differences? Try to notice moments when you feel divided from others and ask yourself if that division is as real as it seems.

জ্যোতিষামপি তজ্জ্যোতিস্তমসঃ পরমুচ্যতে ।
জ্ঞানং জ্ঞেযং জ্ঞানগম্যং হৃদি সর্বস্য বিষ্ঠিতম্ ॥ 17 ॥

Meaning (পদার্থ):
জ্যোতিষাম্ - of all lights
অপি - even
তত্ - that (the Knowable, Brahman)
জ্যোতিস্ - the light
তমসঃ - of darkness
পরম্ - beyond
উচ্যতে - is said (to be)
জ্ঞানং - knowledge
জ্ঞেযং - the object to be known
জ্ঞানগম্যং - attainable through knowledge
হৃদি - in the heart
সর্বস্য - of all (beings)
বিষ্ঠিতম্ - situated, abiding

Translation (ভাবার্থ):
That which is the light of all lights and is said to be beyond darkness, is also known as knowledge, the object of knowledge, and that which is reached by knowledge. It dwells in the heart of every being.

Commentary (অনুসংধান):
This verse uses several important terms: জ্যোতিস্ (light), তমসঃ পরম্ (beyond darkness), জ্ঞানং (knowledge), জ্ঞেযং (the knowable), and হৃদি সর্বস্য বিষ্ঠিতম্ (abiding in the heart of all). Here, Krishna describes the supreme reality as the ultimate source of illumination, not just in a physical sense but as the inner light that makes all perception and understanding possible. It is called 'beyond darkness' because it is untouched by ignorance or delusion. The verse further identifies this reality as both the process of knowing and the goal to be known, emphasizing its all-pervasive and integral presence. By stating that it resides in the heart of every being, the Gita points to an intimate, accessible divinity rather than a distant or abstract principle.

আদি শংকরাচার্য elucidates that the supreme জ্যোতিস্ is inherently undivided, yet it appears divided among beings due to the limitations imposed by individual bodies and minds, emphasizing its transcendence over তমসঃ or ignorance. He connects this to the Upanishadic invocation তমসো মা জ্যোতির্গময from the Bhadrayaka Upanishad, which means 'Lead me from darkness to light,' highlighting the transformative power of this inner illumination. Meanwhile, শ্রী মধ্বাচার্য stresses that this supreme light is not only the source of all knowledge but is also intimately present within every heart, accessible through devotion and right understanding. This presence is the very essence that supports, consumes, and generates all beings, bridging the universal and the individual. Together, these insights deepen the understanding of the verse's portrayal of the supreme reality as both the inner light and the intimate guide, setting the stage for recognizing this light in daily life and personal experience.

In modern life, this teaching can be seen when someone finds clarity or insight in a difficult situation, as if an inner light dispels confusion. For example, a person facing a moral dilemma may suddenly feel a deep sense of what is right, coming from within. Or, during times of grief, people sometimes experience a quiet strength or understanding that helps them move forward. To reflect on this, try sitting quietly and noticing the sense of awareness or presence within your own heart. Ask yourself: What is the source of my understanding and intuition? How does this inner light guide me in daily decisions? Recognizing this presence can foster a sense of connection and trust in oneself and in life.

ইতি ক্ষেত্রং তথা জ্ঞানং জ্ঞেযং চোক্তং সমাসতঃ ।
মদ্ভক্ত এতদ্বিজ্ঞায মদ্ভাবাযোপপদ্যতে ॥ 18 ॥

Meaning (পদার্থ):
ইতি - thus
ক্ষেত্রং - the field (body)
তথা - likewise
জ্ঞানং - knowledge
জ্ঞেযং - the knowable
চ - and
উক্তম্ - has been stated
সমাসতঃ - briefly
মদ্ভক্তঃ - my devotee
এতত্ - this
বিজ্ঞায - having understood
মদ্ভাবায - to my state (divine nature)
উপপদ্যতে - attains

Translation (ভাবার্থ):
Thus, the field, knowledge, and the knowable have been concisely explained. Whoever truly understands this, being devoted to me, reaches my own state of being.

Commentary (অনুসংধান):
This verse brings together the main concepts discussed so far: ক্ষেত্রং (the field, referring to the body and material existence), জ্ঞানং (knowledge, the means of understanding), and জ্ঞেযং (the knowable, the ultimate reality or truth to be realized). The word সমাসতঃ signals that the teaching has been summarized concisely. The phrase মদ্ভক্তঃ highlights the importance of devotion to the Divine, while মদ্ভাবায উপপদ্যতে indicates that such understanding leads one to attain the Divine state or nature. The verse emphasizes that the true devotee, by grasping the relationship between the body, knowledge, and the ultimate truth, is able to transcend ordinary existence and realize unity with the Divine.

The verse encapsulates the culmination of understanding the ক্ষেত্রং, জ্ঞানং, and জ্ঞেযং, revealing that true knowledge leads to the realization of the Divine light present in all hearts. আদি শংকরাচার্য emphasizes that this light is the supreme consciousness beyond all darkness and ignorance, illuminating the inner self and transcending material existence. শ্রী মধ্বাচার্য highlights the indispensable role of devotion combined with right knowledge to attain this supreme state, where the self is recognized as distinct from the body and yet intimately connected with the Divine. This is supported by the Upanishadic invocation তমসো মা জ্যোতির্গময from the বৃহদারণ্যক উপনিষদ্, which means 'Lead me from darkness to light,' symbolizing the spiritual journey from ignorance to enlightened knowledge. Together, these teachings affirm that understanding the interplay of the field, knowledge, and the knowable is not merely intellectual but a transformative process that prepares one for practical application in daily life.

In modern life, this teaching can be applied by recognizing that understanding ourselves-our bodies, minds, and the deeper truths of existence-requires both knowledge and heartfelt devotion. For example, a scientist seeking to understand the mysteries of the universe, a teacher guiding students to self-discovery, or a person practicing mindfulness to connect with their inner self, all reflect this journey from knowledge to realization. To reflect: Consider a situation where you learned something profound about yourself or the world. Did that knowledge change how you relate to others or to your own sense of purpose? Take a moment to contemplate how integrating knowledge with sincere intention or devotion could transform your daily actions and relationships.

প্রকৃতিং পুরুষং চৈব বিদ্ধ্যনাদি উভাবপি ।
বিকারাংশ্চ গুণাংশ্চৈব বিদ্ধি প্রকৃতিসংভবান্ ॥ 19 ॥

Meaning (পদার্থ):
প্রকৃতিং - material nature, the fundamental matter
পুরুষং - the conscious self, spirit
চ - and
এব - indeed, also
বিদ্ধি - understand, know
অনাদি - beginningless, without origin
উভৌ - both (dual form)
অপি - also, even
বিকারান্ - modifications, transformations
চ - and
গুণান্ - qualities, modes (sattva, rajas, tamas)
চ - and
এব - indeed
বিদ্ধি - know, understand
প্রকৃতি-সংভবান্ - arising from প্রকৃতি, originating in material nature

Translation (ভাবার্থ):
Know that both material nature and the conscious self are without beginning. Also understand that all modifications and qualities are born from material nature.

Commentary (অনুসংধান):
This verse highlights the foundational concepts of প্রকৃতি (material nature) and পুরুষ (conscious self), declaring both to be অনাদি-without a starting point. The phrase প্রকৃতি-সংভবান্ clarifies that all changes (বিকারান্) and qualities (গুণান্) in the world arise from প্রকৃতি. Here, Krishna is emphasizing the eternal coexistence of matter and spirit, and that the diversity seen in the world-whether in physical forms or mental states-has its roots in the modifications and qualities of material nature. The conscious self, while also beginningless, is not the source of these changes; rather, it is the witness or experiencer. This distinction is crucial for understanding the relationship between the unchanging self and the ever-changing world.

আদি শংকরাচার্য elucidates that while both প্রকৃতি and পুরুষ are beginningless, only প্রকৃতি is the source of all modifications and the three গুণস্, emphasizing the dynamic nature of matter in contrast to the immutable self. শ্রী মধ্বাচার্য further clarifies this distinction by highlighting the differing functions: প্রকৃতি is responsible for the manifold changes and qualities observed in the world, whereas পুরুষ remains the unchanging witness. This understanding aligns with the Upanishadic insight ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), which means the self neither takes birth nor dies, underscoring its eternal and unaffected nature. Together, these teachings reinforce the essential separation between the mutable field of experience and the immutable knower, preparing the aspirant to discern their true self beyond the fluctuations of material nature, thus setting the stage for practical application in daily life.

In modern life, this teaching can be seen in how our moods, habits, and even physical health are influenced by the 'qualities' or গুণস্ of our environment and body, while our deeper sense of self remains unchanged. For example, someone might feel restless or calm depending on their surroundings or diet, but their core awareness persists throughout. Another example is how technological or social changes affect our experiences, but not the underlying consciousness that observes them. As a reflection exercise, consider a recent situation where your emotions or behaviors shifted due to external factors. Try to identify the 'qualities' at play, and then notice the part of you that simply observed these changes. This can help reinforce the distinction between the changing nature of প্রকৃতি and the steady presence of পুরুষ in your own life.

কার্যকারণকর্তৃত্বে হেতুঃ প্রকৃতিরুচ্যতে ।
পুরুষঃ সুখদুঃখানাং ভোক্তৃত্বে হেতুরুচ্যতে ॥ 20 ॥

Meaning (পদার্থ):
কার্য - effect
কারণ - cause
কর্তৃত্বে (kartRutve) - in the capacity of being the doer/agent
হেতুঃ - cause, source
প্রকৃতিঃ - nature, material principle
উচ্যতে - is said, is called
পুরুষঃ - the conscious self, spirit
সুখ - pleasure, happiness
দুঃখ - pain, suffering
নাম্ (anaam) - of (these)
ভোক্তৃত্বে (bhoktRutve) - in the capacity of being the experiencer
হেতুঃ - cause, source
উচ্যতে - is said, is called

Translation (ভাবার্থ):
Nature is described as the source behind action and the means to act, while the self is considered the cause for experiencing pleasure and pain.

Commentary (অনুসংধান):
This verse highlights the distinction between প্রকৃতি (nature) and পুরুষ (the conscious self), focusing on their respective roles. The word কার্য refers to the effects or outcomes in the world, while কারণ points to the instruments or causes behind those effects. কর্তৃত্ব means the capacity to act or be the agent, and ভোক্তৃত্ব is the capacity to experience or enjoy. Here, Krishna explains that all actions and their instruments arise from প্রকৃতি, the material nature, but the actual experiencer of happiness and sorrow is পুরুষ, the conscious self. This division clarifies that while our bodies and minds operate within the realm of nature, the true subject who feels and experiences is distinct and conscious.

The distinction between প্রকৃতি and পুরুষ is further elucidated by আদি শংকরাচার্য, who emphasizes that the পুরুষ is the immutable witness, free from the agency of actions, which are all functions of প্রকৃতি. He explains that the self's true nature is beyond doership and enjoyership, aligning with the Upanishadic truth ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the self is unborn, eternal, and wise, neither born nor dying. This supports the idea that while প্রকৃতি is the cause of all modifications and experiences, the পুরুষ remains distinct and unaffected. Similarly, শ্রী রামানুজাচার্য highlights the dynamic relationship between the self and nature, teaching that bondage arises when the self identifies with the transformations of প্রকৃতি, and liberation occurs through discerning their difference. Together, these perspectives reinforce the verse's core teaching that recognizing the separate roles of nature and self is essential, preparing one to apply this understanding practically in daily life, as discussed next.

In modern life, this teaching can be applied by recognizing that while our circumstances, bodies, and emotions are shaped by material factors, our core identity as the experiencer remains untouched. For example, when facing a stressful work situation, one can remember that the stress arises from external conditions and the mind, but the true self is the observer. Similarly, when enjoying a moment of happiness, it is helpful to see that the experience passes through the mind and senses, but the self is the constant witness. As a reflection exercise, try to observe your reactions in a challenging situation and ask yourself: Am I the doer, or am I the one who is aware of what is happening? This can help cultivate detachment and clarity in daily life.

পুরুষঃ প্রকৃতিস্থো হি ভুংক্তে প্রকৃতিজান্গুণান্ ।
কারণং গুণসংগোঽস্য সদসদ্যোনিজন্মসু ॥ 21 ॥

Meaning (পদার্থ):
পুরুষঃ - the individual self, conscious experiencer
প্রকৃতি-স্থঃ - situated in প্রকৃতি (material nature)
হি - indeed, certainly
ভুঞ্গ্ক্তে - experiences, enjoys or suffers
প্রকৃতি-জান্ গুণান্ - the qualities born of প্রকৃতি (sattva, rajas, tamas)
কারণং - the cause, reason
গুণ-সঞ্গঃ - association with the গুণs (qualities)
অস্য - of this (the self)
সদসদ্-যোনি-জন্মসু - birth in good and bad wombs (various forms of existence)

Translation (ভাবার্থ):
The individual soul, residing in material nature, experiences the qualities that arise from it. Attachment to these qualities becomes the cause for its birth in higher or lower forms of life.

Commentary (অনুসংধান):
This verse highlights the interaction between the conscious self (পুরুষঃ) and material nature (প্রকৃতি). The self, though inherently distinct from matter, finds itself situated within প্রকৃতি and thus comes into contact with the various গুণs-sattva (goodness), rajas (activity), and tamas (inertia)-which are the fundamental qualities of nature. The word ভুঞ্গ্ক্তে emphasizes that the self is the experiencer, undergoing pleasure and pain as a result of this contact. The phrase গুণ-সঞ্গঃ points to the self's association or attachment to these qualities, which is identified as the root cause (কারণং) for its repeated births in diverse circumstances, referred to as সদসদ্-যোনি-জন্মসু-good and bad wombs, or higher and lower forms of existence. The verse thus explains how the soul's entanglement with nature leads to the cycle of birth and death.

আদি শংকরাচার্য explains that প্রকৃতি is the source of the body and senses, which serve as instruments for experience, while the পুরুষঃ is the true experiencer of pleasure and pain. He interprets গুণ-সঞ্গঃ as the soul's attachment to the qualities of nature, which binds it to the cycle of births and deaths. শ্রী রামানুজাচার্য further clarifies that although the self is inherently blissful and independent, it becomes the experiencer of dualities only when associated with the body and senses, which are products of প্রকৃতি. This association is the cause of the soul's experience of happiness and sorrow, as the self's will activates the body-mind complex but the actual experience is mediated by nature. This relationship is captured in the Upanishadic prayer কঠোপনিষদ্ (1.2.18): ন জাযতে ম্রিযতে বা বিপশ্চিত্, emphasizing the eternal nature of the self beyond birth and death, while the body and senses undergo change. Understanding this distinction helps one realize that attachment to the qualities of nature leads to continued rebirth, and cultivating detachment and discernment is essential for liberation. This sets the stage for practical reflection on how our habitual identifications influence our experiences and future states.

In modern life, this teaching can be seen in how our repeated engagement with certain habits or environments shapes our experiences and future opportunities. For example, someone who constantly seeks pleasure in material pursuits may find themselves caught in cycles of dissatisfaction, while another who cultivates self-awareness and discipline may experience greater peace and growth. Similarly, our emotional responses-whether we are drawn to anger, laziness, or compassion-tend to reinforce themselves, influencing our future circumstances and relationships. As a reflection exercise, consider which qualities or tendencies you most often identify with, and observe how these associations affect your daily experiences and long-term direction. Are there patterns you wish to change, and what small steps can you take to shift your associations toward more positive outcomes?

উপদ্রষ্টানুমংতা চ ভর্তা ভোক্তা মহেশ্বরঃ ।
পরমাত্মেতি চাপ্যুক্তো দেহেঽস্মিন্পুরুষঃ পরঃ ॥ 22 ॥

Meaning (পদার্থ):
উপদ্রষ্টা - witness
অনুমংতা - permitter
চ - and
ভর্তা - sustainer
ভোক্তা - experiencer
মহেশ্বরঃ - supreme Lord
পরম-অত্মা - supreme Self
ইতি - thus
চ - and
অপি - also
উক্তঃ - is called
দেহে - in the body
অস্মিন্ - this
পুরুষঃ - person (spirit)
পরঃ - transcendent

Translation (ভাবার্থ):
Within this body, the supreme person is described as the witness, the one who gives permission, the supporter, the experiencer, the great Lord, and the supreme Self. He is called the transcendent spirit present in this body.

Commentary (অনুসংধান):
This verse uses several important terms to describe the supreme presence within the body: উপদ্রষ্টা (witness), অনুমংতা (permitter), ভর্তা (sustainer), ভোক্তা (experiencer), মহেশ্বরঃ (supreme Lord), and পরমাত্মা (supreme Self). Each word highlights a different aspect of the indwelling consciousness. As the witness, the Self observes all actions and experiences without attachment. As the permitter, it allows the play of free will and the unfolding of কর্ম. As the sustainer, it upholds the body and mind, providing the energy for life. As the experiencer, it undergoes the results of actions, feeling pleasure and pain. As the supreme Lord and supreme Self, it is ultimately beyond all limitations, remaining untouched by the qualities of nature even while present in the body. This comprehensive description emphasizes the multifaceted relationship between the individual soul and the supreme consciousness.

আদি শংকরাচার্য elucidates that the supreme Self, though residing within the body, remains the উপদ্রষ্টা-the pure witness-unaffected by the fluctuations of প্রকৃতি. He explains that this Self observes all phenomena without attachment or involvement, embodying the essence of detachment. Complementing this, শ্রী রামানুজাচার্য emphasizes the roles of the Self as অনুমংতা and ভর্তা, the permitter and sustainer, who enables all actions and experiences while remaining distinct from the body and mind. This distinction underscores the supreme Self's transcendence and lordship, as also highlighted by শ্রী মধ্বাচার্য, who asserts that while the individual soul experiences the fruits of actions, the supreme Lord orchestrates and sustains the entire cosmic process. Together, these teachings reveal the multifaceted nature of the Self described in the verse, bridging its immanence and transcendence. This is further illuminated by the Upanishadic prayer from the বৃহদারণ্যক উপনিষদ্, অসতো মা সদ্গময, which means "Lead me from the unreal to the real," reminding seekers to transcend identification with the transient body and mind and realize the eternal witness within. This understanding lays the foundation for practical application, as explored in the following paragraph.

In modern life, this teaching can be applied by recognizing that there is a deeper awareness within us that witnesses our thoughts, emotions, and actions without getting swept away by them. For example, during a stressful meeting at work, remembering the role of the inner witness can help us stay calm and detached. When making difficult decisions, acknowledging the inner permitter can remind us that we have the freedom to choose, but also a responsibility for our actions. In moments of joy or pain, seeing ourselves as the experiencer but not the experience itself can bring balance and perspective. As a reflection exercise, try to observe your thoughts and feelings for a few minutes each day, silently noting, 'I am the witness of these experiences,' and see how this awareness shifts your sense of self and your reactions.

য এবং বেত্তি পুরুষং প্রকৃতিং চ গুণৈঃ সহ ।
সর্বথা বর্তমানোঽপি ন স ভূযোঽভিজাযতে ॥ 23 ॥

Meaning (পদার্থ):
যঃ - who
এবং - thus, in this manner
বেত্তি - knows, understands
পুরুষং - the Self, the conscious principle
প্রকৃতিং - material nature, the field of matter
চ - and
গুণৈঃ - with the qualities (sattva, rajas, tamas)
সহ - together with
সর্বথা - in every way, under all circumstances
বর্তমানহ্ - (he who is) situated, acting, living
অপি - even though
ন - does not
সঃ - he
ভূযহ্ - again, once more
অভিজাযতে - is born, takes birth

Translation (ভাবার্থ):
Whoever truly understands both the Self and material nature, along with its qualities, is not born again, no matter how they live or act in this world.

Commentary (অনুসংধান):
This verse highlights the importance of knowledge regarding the distinction between পুরুষ (the conscious Self) and প্রকৃতি (material nature), as well as the interplay of the গুণ-s (qualities of nature: sattva, rajas, tamas). The phrase যঃ এবং বেত্তি emphasizes the necessity of a clear and direct understanding, not just intellectual knowledge. The word সর্বথা বর্তমানহ্ suggests that even if a person is engaged in all kinds of worldly activities, this realization protects them from future rebirth. The verse assures that such a knower, regardless of external circumstances or actions, transcends the cycle of birth and death. This teaching underscores the transformative power of right knowledge over mere ritual or external conduct.

The profound insight of this verse is elaborated by আদি শংকরাচার্য, who explains that the পুরুষ is the immutable witness, distinct from প্রকৃতি and its গুণ-s, and thus remains unaffected by the body's actions. This discriminative knowledge is the key to liberation, as it reveals the Self's true nature beyond material entanglement. Similarly, শ্রী রামানুজাচার্য emphasizes the Self's role as the sovereign and sustainer of the body, yet fundamentally separate from it, highlighting that such understanding leads to freedom from the cycle of rebirth. This teaching resonates with the Upanishadic invocation ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), which affirms that the true Self is unborn, eternal, and beyond death. Together, these perspectives reinforce that realizing the Self's distinction from প্রকৃতি is not merely intellectual but transformative, preparing the seeker to embody this truth in daily life and thus transcend suffering and rebirth.

In modern life, this teaching can be applied by recognizing that our true identity is not defined by our roles, possessions, or emotional states, but by the conscious awareness underlying all experience. For example, someone facing career setbacks can remember that their essence is not diminished by external failures. A person dealing with family conflicts can maintain inner peace by recalling their deeper Self beyond changing relationships. As a reflection exercise, spend a few minutes each day observing your thoughts and emotions as passing phenomena, reminding yourself that you are the witness, not the content of experience. This practice can gradually loosen the grip of anxiety and attachment, fostering a sense of freedom and resilience in daily life.

ধ্যানেনাত্মনি পশ্যংতি কেচিদাত্মানমাত্মনা ।
অন্যে সাংখ্যেন যোগেন কর্মযোগেন চাপরে ॥ 24 ॥

Meaning (পদার্থ):
ধ্যান - meditation
আত্মনি - in the self
পশ্যংতি - perceive, see
কেচিত্ - some (people)
আত্মানম্ - the self
আত্মনা - by the self (through one's own effort)
অন্যে - others
সাম্খ্য - by analysis/discrimination (philosophical knowledge)
যোগেন - by যোগ (discipline)
কর্ম-যোগেন - by the যোগ of action
চ - and
আপরে - yet others

Translation (ভাবার্থ):
Some people realize the self within themselves through meditation. Others come to this understanding by means of philosophical analysis, while still others reach it through the path of disciplined action.

Commentary (অনুসংধান):
This verse highlights different approaches to self-realization, focusing on the words ধ্যান (meditation), সাম্খ্য (discriminative knowledge), যোগ (discipline), and কর্ম-যোগ (the যোগ of action). The phrase আত্মনি পশ্যংতি suggests that realization is ultimately an inner experience, regardless of the method. The verse acknowledges that people have diverse temperaments and capacities, so the path to understanding the true nature of the self (আত্মানম্) can vary. Some may find clarity through deep meditation, others through intellectual inquiry and analysis, and still others by dedicating themselves to selfless action. The underlying message is that all these paths, when pursued sincerely, can lead to the same realization of the self's true nature.

The diverse paths to self-realization described in this verse are illuminated differently by revered Acharyas. আদি শংকরাচার্য emphasizes that while সাম্খ্য-discriminative knowledge-is the direct means to liberation, meditation (ধ্যান) and selfless action (কর্ম-যোগ) serve as essential preparatory practices that steady the mind and purify the heart. Meanwhile, শ্রী রামানুজাচার্য teaches that these paths are not contradictory but complementary, accessible according to one's nature and circumstances, ultimately leading to the same freedom from rebirth by realizing the true nature of the self and matter. This inclusive view aligns with the Upanishadic prayer মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which means 'lead me from death to immortality,' symbolizing the soul's journey beyond the cycle of birth and death through knowledge and devotion. Thus, the verse encourages sincere effort in whichever path resonates, preparing the seeker for practical application in daily life as explored next.

In modern life, these paths can be seen in different ways people seek meaning and self-understanding. Someone might dedicate time each day to quiet meditation, gradually gaining insight into their own mind. Another person may study philosophy or psychology, analyzing the nature of consciousness and existence. A third might focus on serving others through volunteer work or ethical action, using daily life as a means of self-purification. To reflect, consider which of these approaches resonates most with you right now. Are you more drawn to contemplation, intellectual inquiry, or active service? Try dedicating a week to exploring one of these methods more deeply, and observe how it influences your sense of self and connection to others.

অন্যে ত্বেবমজানংতঃ শ্রুত্বান্যেভ্য উপাসতে ।
তেঽপি চাতিতরংত্যেব মৃত্যুং শ্রুতিপরাযণাঃ ॥ 25 ॥

Meaning (পদার্থ):
অন্যে - others
তু - but
এবং - thus/in this way
অজানংতহ্ - not knowing (directly)
স্রুত্ব - having heard
অন্যেভ্যহ্ - from others
উপসতে - engage in practice/pursue
তে - they
অপি - also
চ - and
অতিতরংতি - cross over
এব - indeed
মৃত্যুং - death (cycle of birth and death)
স্রুতি-পরযনহ্ - devoted to hearing/scripture

Translation (ভাবার্থ):
Others, even without direct knowledge, approach the truth by listening to teachings from others and following what they have heard. These individuals, deeply devoted to scriptural guidance, also cross beyond the cycle of death and rebirth.

Commentary (অনুসংধান):
This verse highlights the diversity of spiritual approaches by focusing on words like অন্যে (others), অজানংতহ্ (not knowing), স্রুত্ব (having heard), and স্রুতি-পরযনহ্ (devoted to scriptural hearing). Here, Krishna acknowledges that not everyone attains realization through direct meditation or intellectual inquiry. Some people, lacking personal experience or deep understanding, instead rely on faithfully listening to the wisdom passed down by teachers or scriptures. By sincerely practicing what they have heard, these individuals also achieve liberation, overcoming the cycle of birth and death. The verse affirms that genuine devotion to scriptural teachings, even without firsthand realization, is a valid and effective path.

আদি শংকরাচার্য explains that the term স্রুতি-পরযনহ্ designates those who, though they may not have attained direct realization or advanced yogic insight, remain devoted to the faithful hearing and study of the scriptures. This steadfast scriptural devotion purifies the mind and gradually leads to liberation, affirming the power of sincere listening as a spiritual practice. Similarly, শ্রী মধ্বাচার্য emphasizes humility and receptivity, teaching that those who listen attentively and serve with devotion progress spiritually regardless of their intellectual or yogic accomplishments. This inclusive view aligns with the Upanishadic invocation মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which prays to be led from death to immortality, symbolizing the transformative journey from ignorance to liberation through scriptural guidance. Together, these teachings build on the verse's recognition of diverse paths and prepare us to appreciate how sincere engagement with spiritual teachings can be a practical and effective means of progress, even for those unable to pursue intense meditation or philosophical inquiry.

In modern life, this teaching is highly relevant for those who may not have the time, resources, or inclination for intense meditation or philosophical study. For example, someone who regularly attends spiritual talks or listens to podcasts on wisdom teachings, and sincerely tries to apply these lessons in daily life, is walking this path. Another example is a person who reads sacred texts or follows ethical guidance from a trusted mentor, even if they do not fully understand every concept. Both are encouraged to continue, as their dedication to learning and practice is transformative. As a reflection exercise, consider how you engage with spiritual or ethical teachings: do you listen with an open heart, and do you try to put what you learn into practice, even if you do not grasp everything intellectually? This verse assures that such sincere effort is meaningful and effective.

যাবত্সংজাযতে কিংচিত্সত্ত্বং স্থাবরজংগমম্ ।
ক্ষেত্রক্ষেত্রজ্ঞসংযোগাত্তদ্বিদ্ধি ভরতর্ষভ ॥ 26 ॥

Meaning (পদার্থ):
যাবত্ - as much as, as far as
সম্জাযতে - is born, arises (samjaayatE)
কিম্চিত্ - anything, whatever
সত্ত্বম্ - being, entity
স্থাবর - stationary, unmoving
জন্গমম্ - moving, mobile
ক্শেত্র - field (body, matter)
ক্শেত্রজ্ন - knower of the field (conscious principle)
সম্যোগাত্ - from the union, due to the combination
তত্ - that
বিদ্ধি - know, understand
ভরতর্ষভ - O best of the Bharatas (Arjuna)

Translation (ভাবার্থ):
Arjuna, know that every being, whether moving or unmoving, comes into existence through the union of the field and the knower of the field.

Commentary (অনুসংধান):
This verse highlights the essential relationship between the conscious principle and the material world. The words ক্শেত্র (field) and ক্শেত্রজ্ন (knower of the field) are central here, representing matter and consciousness respectively. The verse uses সম্যোগাত্ (from the union) to indicate that all forms of existence, whether স্থাবর (immobile, like plants or rocks) or জন্গমম্ (mobile, like animals or humans), arise only when these two aspects come together. The teaching is that nothing in the world exists independently as pure matter or pure consciousness; all living and non-living entities are products of this fundamental combination. This perspective encourages us to see the interconnectedness of life and the underlying unity behind the diversity of forms.

The profound insight of this verse has been elucidated by revered Acharyas who deepen our understanding of the interplay between consciousness and matter. আদি শংকরাচার্য interprets the union of ক্শেত্র and ক্শেত্রজ্ন as a manifestation of the non-dual reality, where apparent multiplicity dissolves upon realizing their essential oneness, leading to liberation. Meanwhile, শ্রী মধ্বাচার্য maintains a clear distinction between the soul and the material field, affirming their real difference yet emphasizing their inseparable conjunction for the experience of worldly life. This dual perspective is harmonized by the Upanishadic invocation মৃত্যোর্মা অমৃতং গময from the Brihadaranyaka Upanishad, which means 'Lead me from death to immortality,' highlighting the transformative journey from ignorance of this union to spiritual awakening. Understanding this fundamental combination not only clarifies the origin of all beings, as stated in the first paragraph, but also lays the groundwork for practical application, as explored in the following discussion on how consciousness animates the material world in daily life.

In modern life, this teaching can be seen in the way we interact with technology: a smartphone, for example, is just inert matter until a conscious user operates it, mirroring the union of ক্শেত্র and ক্শেত্রজ্ন. Similarly, a workplace is just a physical space until people bring it to life with their intentions and actions. Reflect for a moment: can you identify situations in your daily routine where you overlook the role of consciousness in bringing meaning to material things? Try to observe today how your awareness transforms ordinary objects or environments, and consider how recognizing this union might change your perspective on the world around you.

সমং সর্বেষু ভূতেষু তিষ্ঠংতং পরমেশ্বরম্ ।
বিনশ্যত্স্ববিনশ্যংতং যঃ পশ্যতি স পশ্যতি ॥ 27 ॥

Meaning (পদার্থ):
সমং - equally
সর্বেষু - in all
ভূতেষু - beings (living entities)
তিষ্ঠংতং - abiding, present
পরমেশ্বরম্ - the Supreme Lord
বিনশ্যত্সু - in those that are perishing (mortal)
অবিনশ্যংতম্ - the imperishable (one who does not perish)
যঃ - who
পশ্যতি - sees
সঃ - he
পশ্যতি - truly sees

Translation (ভাবার্থ):
Whoever perceives the Supreme Lord as equally present in all living beings, both in those that are subject to decay and in the imperishable, truly sees reality.

Commentary (অনুসংধান):
This verse highlights the vision of true understanding by focusing on several key terms: সমং (equally), সর্বেষু ভূতেষু (in all beings), পরমেশ্বরম্ (the Supreme Lord), and অবিনশ্যংতম্ (imperishable). The teaching is that the Supreme Lord, though one and unchanging, exists equally within every being, regardless of their external differences or the fact that their bodies are subject to destruction (বিনশ্যত্সু). The person who recognizes this underlying unity, seeing the same divine presence in all, is said to have true vision. This perspective dissolves the apparent separateness between beings and reveals the constant, unchanging consciousness that pervades all life. The verse thus asks us to look beyond the surface-level changes and differences, and to recognize the eternal within the transient.

আদি শংকরাচার্য clarifies that the connection between the ক্ষেত্র (field) and the ক্ষেত্রজ্ঞ (knower of the field) is not a physical or causal union, but a superimposition born of ignorance, where the imperishable consciousness is mistakenly identified with the perishable body. He explains that the Supreme Lord, as the unchanging witness, pervades all beings equally despite their bodies undergoing destruction. শ্রী রামানুজাচার্য complements this by emphasizing that all beings are inseparable compounds of the body and the indwelling self, with the Lord present uniformly in all, transcending their diverse natures. This understanding echoes the Upanishadic invocation মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which means 'lead me from death to immortality,' highlighting the journey from identifying with the mortal body to realizing the immortal Self within. Together, these teachings deepen the insight from the first paragraph, inviting us to perceive the eternal presence in all beings, which naturally leads to the compassionate and non-attached attitude discussed next.

In modern life, this teaching can be applied by recognizing the same spark of consciousness in every person, regardless of their background, status, or appearance. For example, when interacting with colleagues at work, one can try to see beyond roles and titles and acknowledge the shared humanity and divinity in each person. In moments of conflict or disagreement, remembering that the same Supreme presence dwells in both oneself and the other can foster empathy and reduce animosity. As a reflection exercise, consider a recent situation where you felt disconnected or judgmental toward someone. Take a few moments to visualize the unchanging, divine presence within them, just as it is within you, and notice how this perspective shifts your feelings and responses.

সমং পশ্যন্হি সর্বত্র সমবস্থিতমীশ্বরম্ ।
ন হিনস্ত্যাত্মনাত্মানং ততো যাতি পরাং গতিম্ ॥ 28 ॥

Meaning (পদার্থ):
সমং - equally
পশ্যন্ - seeing
হি - indeed
সর্বত্র - everywhere
সমবস্থিতম্ - abiding equally
ঈশ্বরম্ - the Lord (Supreme Being)
ন - does not
হিনস্তি - harm, injure, destroy
আত্মনা - by oneself
আত্মানম্ - oneself (the self)
ততঃ - then, from that
যাতি - attains, goes
পরাং - supreme, highest
গতিম্ - destination, state

Translation (ভাবার্থ):
Whoever truly sees the Supreme Lord present equally in all beings, and recognizes this divine presence everywhere, does not harm themselves by their own actions. Such a person attains the highest spiritual goal.

Commentary (অনুসংধান):
This verse centers around the words সমং (equally), ঈশ্বরম্ (the Lord), হিনস্তি (harms), and পরাং গতিম্ (supreme goal). The teaching is that the one who perceives the divine presence as equally abiding in all living beings, regardless of their outer differences, is the true seer. This vision is not just intellectual but transformative: recognizing the same ঈশ্বরম্ in all, one cannot act with violence, prejudice, or selfishness. The phrase ন হিনস্তি আত্মনা আত্মানম্ suggests that harming others is ultimately harming oneself, since the same self dwells in all. The result of such a vision is পরাং গতিম্, the highest state, which is liberation from the cycle of suffering and rebirth.

আদি শংকরাচার্য elucidates that the true seer discerns the supreme ঈশ্বরম্ as the imperishable reality present equally in all beings, distinct from the perishable bodies they inhabit. This vision transcends mere intellectual understanding, revealing the unchanging essence that remains unaffected by birth, death, or decay. Similarly, শ্রী রামানুজাচার্য emphasizes that recognizing the আত্মন্ as the supreme ruler within all, who is beyond the cycles of birth and death, is essential to true knowledge; failure to do so results in ignorance and continued bondage. This insight aligns with the Upanishadic teaching ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the wise self neither takes birth nor dies, underscoring the eternal nature of the self that the verse highlights. Together, these perspectives deepen the understanding that seeing the divine equally in all beings leads to the cessation of harm and the realization of the highest goal, preparing one to embody this vision in daily life.

In modern life, this teaching can be applied by treating all people with equal respect, regardless of social status, background, or beliefs, recognizing the same divine spark in everyone. For example, a manager who sees their employees as equals, not just subordinates, fosters a more harmonious and productive workplace. Similarly, someone who refrains from gossip or harm, knowing that negativity towards others is ultimately self-defeating, embodies this wisdom. As a reflection exercise, consider a recent conflict or judgment you made about another person. Ask yourself: if I truly saw the same divine presence in them as in myself, how would my attitude or actions change? This practice can gradually transform relationships and lead to greater inner peace.

প্রকৃত্যৈব চ কর্মাণি ক্রিযমাণানি সর্বশঃ ।
যঃ পশ্যতি তথাত্মানমকর্তারং স পশ্যতি ॥ 29 ॥

Meaning (পদার্থ):
প্রকৃত্যা - by nature (prakRutyaiva: by nature itself)
এব - indeed, only
চ - and
কর্মাণি - actions, deeds
ক্রিযমাণানি - being performed
সর্বশঃ - in all ways, universally
যঃ - whoever
পশ্যতি - sees, perceives
তথা - thus, in this way
অআত্মানম্ - the self (object form)
অকর্তারম্ - as non-agent, not the doer
সঃ - he
পশ্যতি - truly sees, perceives correctly

Translation (ভাবার্থ):
Whoever understands that all actions are carried out entirely by material nature, and sees the self as not the true agent, that person truly perceives reality.

Commentary (অনুসংধান):
This verse focuses on the distinction between the self and action, highlighting the terms প্রকৃত্যা (by nature), কর্মাণি (actions), অআত্মানম্ (the self), and অকর্তারম্ (non-agent). The teaching is that all actions in the world are performed by the forces of nature, not by the true self. When someone recognizes that the self is not the actual doer, but merely a witness, they gain a deeper understanding of existence. This realization frees one from the mistaken belief that the self is entangled in action and its results. The verse thus encourages a shift in perspective, from identifying with the body and mind (which act), to identifying with the self, which remains untouched by action.

আদি শংকরাচার্য explains that the root cause of suffering is the ignorance that confuses the self with the body and mind, leading to the false notion that the self is the doer of actions. He interprets অকর্তারম্ as the essential nature of the self, which remains ever detached and non-agent. Similarly, শ্রী মধ্বাচার্য stresses that true spiritual progress arises from realizing the self's distinctness from all actions performed by প্রকৃতি. This insight dissolves the illusion of agency and thus liberates one from bondage. Supporting this understanding, the কঠোপনিষদ্ (1.2.18) states ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the self is unborn, eternal, and beyond death or decay. This affirms that the self neither acts nor suffers, but merely witnesses the play of nature. Recognizing this truth, as introduced in the first paragraph, prepares one to apply the teaching practically, as will be discussed next.

In modern life, this teaching can be applied when facing blame or praise for outcomes at work or in relationships. Recognizing that many factors beyond our control shape results can reduce anxiety and ego-involvement. For example, a manager who understands that team dynamics, market forces, and timing all play roles in a project's success or failure is less likely to internalize outcomes as personal triumphs or failures. Similarly, when dealing with personal setbacks, remembering that the self is not diminished by external events can foster resilience. As a reflection exercise, consider a recent situation where you felt personally responsible for an outcome. Ask yourself: which aspects were truly under your control, and which were shaped by circumstances? How does this change your sense of self and responsibility?

যদা ভূতপৃথগ্ভাব-মেকস্থমনুপশ্যতি ।
তত এব চ বিস্তারং ব্রহ্ম সংপদ্যতে তদা ॥ 30 ॥

Meaning (পদার্থ):
যদা - when
ভূত - beings
পৃথক্-ভাবম্ - distinct existences (diverse forms)
এক-স্থম্ - situated in one (single underlying reality)
অনুপস্যতি - perceives, sees clearly
তত এব - from that itself, from there alone
চ - and
বিস্তারং - expansion, manifestation
ব্রহ্ম - the Absolute, Brahman
সংপদ্যতে - attains, realizes
তদা - then

Translation (ভাবার্থ):
When a person perceives that the many forms of living beings are all rooted in one underlying reality, and that their diversity arises from that same source, then they truly realize the vastness of Brahman.

Commentary (অনুসংধান):
This verse centers on the insight that all apparent diversity (ভূত পৃথক্-ভাবম্) is actually grounded in a single, unified reality (এক-স্থম্). The phrase অনুপস্যতি emphasizes a deep, discerning vision, not just intellectual understanding. When someone sees that the countless forms and beings in the world are not truly separate but are all manifestations of the same underlying essence, they reach a state of realization described as ব্রহ্ম সংপদ্যতে-attaining Brahman. The verse suggests that true wisdom lies in perceiving the unity behind all multiplicity, and that this vision leads to spiritual fulfillment.

আদি শংকরাচার্য elucidates that the multiplicity of beings is a superimposition caused by প্রকৃতি, and the true Self remains ever unattached and non-agent, emphasizing that the realization of the Self as অকর্তরম্-the non-doer-is the essence of knowledge. Similarly, শ্রী মধ্বাচার্য stresses the clear distinction between the transient, active world and the immutable Self, while affirming their ultimate dependence on the Supreme Reality. This insight aligns with the Upanishadic teaching ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the Self is neither born nor dies, nor does it suffer harm, highlighting its eternal and unchanging nature. Together, these perspectives deepen the understanding that perceiving all actions as performed by Nature alone, while recognizing the Self as the unchanging witness, is the key to transcending illusion and approaching liberation.

In modern life, this teaching can be applied by recognizing the common humanity behind our differences-whether cultural, social, or personal. For example, in a workplace, seeing colleagues as unique individuals yet sharing the same fundamental aspirations can foster empathy and cooperation. In moments of conflict, remembering that all are expressions of the same underlying reality can help dissolve anger and promote understanding. As a reflection exercise, consider a situation where you felt divided from others due to differences. Pause and ask: What is the deeper connection I share with them? How might my actions change if I truly saw this unity? Practicing this perspective can gradually transform how we relate to the world and to ourselves.

অনাদিত্বান্নির্গুণত্বা-ত্পরমাত্মাযমব্যযঃ ।
শরীরস্থোঽপি কৌংতেয ন করোতি ন লিপ্যতে ॥ 31 ॥

Meaning (পদার্থ):
অনাদিত্বাত্ - due to being without beginning
নির্গুণত্বাত্ - due to being without qualities (attributes)
পরমাত্মা - the Supreme Self
অযম্ - this (He)
অব্যযঃ - imperishable, unchanging
শরীর-স্থঃ - though dwelling in the body
অপি - even though
কৌংতেয - O son of Kunti (Arjuna)
ন করোতি - does not act
ন লিপ্যতে - is not tainted (does not become affected)

Translation (ভাবার্থ):
O Arjuna, because the Supreme Self is beginningless and beyond material qualities, even though present within the body, this imperishable Self neither acts nor is affected by actions.

Commentary (অনুসংধান):
This verse highlights the unique nature of the পরমাত্মা (Supreme Self), using terms like অনাদিত্বাত্ (without beginning), নির্গুণত্বাত্ (without qualities), and অব্যযঃ (imperishable). Krishna explains that although the Self resides in the body (শরীর-স্থঃ), it remains untouched by bodily actions and experiences. The Self is not a doer (ন করোতি) and is not stained by the results of actions (ন লিপ্যতে). This teaching distinguishes the unchanging witness from the ever-changing body and mind, emphasizing that the true Self is not implicated in the cycle of কর্ম, regardless of the activities occurring in the physical realm.

আদি শংকরাচার্য explains that the Self, being অনাদিত্বাত্ (without beginning) and নির্গুণত্বাত্ (without qualities), remains eternally free from all actions and their effects, even while residing in the body. This highlights the Self as the immutable witness, distinct from the mutable body and mind. শ্রী রামানুজাচার্য further clarifies that the Self is not the doer (ন করোতি) nor the one affected by actions (ন লিপ্যতে), emphasizing its pure, knowledge-based nature beyond material limitations. This teaching aligns with the Upanishadic truth expressed in কঠোপনিষদ্ (1.2.18): ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the Self is unborn, eternal, and beyond decay. Recognizing this distinction is essential, as শ্রীধর স্বামি and মধুসূদন সরস্বতী note, because it leads to practical detachment from bodily identification and the anxieties of action, preparing the seeker to embody this understanding in daily life.

In modern life, this teaching can be reflected upon when facing stressful situations or when feeling overwhelmed by responsibilities. For example, a person might be juggling work, family, and personal goals, feeling as if their identity is defined by their successes or failures. Remembering that the true Self is unaffected by these external circumstances can bring a sense of calm and perspective. Another example is when someone is blamed or praised for actions at work; by recognizing the distinction between the unchanging Self and the roles we play, one can remain steady and less reactive. As a reflection exercise, consider a recent situation where you felt personally affected by an outcome. Ask yourself: was it your true Self that was impacted, or was it just your body, mind, or ego? This inquiry can help cultivate detachment and inner stability.

যথা সর্বগতং সৌক্ষ্ম্যাদাকাশং নোপলিপ্যতে ।
সর্বত্রাবস্থিতো দেহে তথাত্মা নোপলিপ্যতে ॥ 32 ॥

Meaning (পদার্থ):
যথা - just as
সর্বগতং - all-pervading (present everywhere)
সৌক্ষ্ম্যাত্ - due to subtlety (because of being extremely subtle)
আকাশম্ - space (ether)
ন উপলিপ্যতে - is not tainted (does not get attached or affected)
সর্বত্র - everywhere
অবস্থিতহ্ - situated (existing)
দেহে - in the body
তথা - in the same way
আথ্মা - the Self (soul, consciousness)
ন উপলিপ্যতে - is not tainted (remains unaffected)

Translation (ভাবার্থ):
Just as space, being extremely subtle and present everywhere, is never tainted by anything it contains, so too the Self, though residing in every body, remains untouched and unaffected by the actions or qualities of the body.

Commentary (অনুসংধান):
This verse draws a powerful analogy between আকাশম্ (space) and আথ্মা (the Self), emphasizing the qualities of সৌক্ষ্ম্যাত্ (subtlety) and সর্বগতং (all-pervasiveness). Space, despite being present everywhere and enveloping all things, is never stained or altered by what happens within it. Similarly, the Self, though present in every body (দেহে), is not tainted (ন উপলিপ্যতে) by the actions, experiences, or qualities of the body. The verse highlights the essential distinction between the unchanging, subtle nature of consciousness and the ever-changing, tangible nature of the body and mind. This teaching encourages us to recognize the Self as fundamentally untouched by worldly experiences, no matter how closely it appears to be associated with them.

আদি শংকরাচার্য emphasizes the Self's immutable and causeless nature, explaining that since the Self is অনদিহ্ (without beginning) and নির্গুনহ্ (without qualities), it cannot be affected or tainted by anything external, including the body it inhabits. This aligns with the Upanishadic truth expressed in কঠোপনিষদ্ (1.2.18): ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the Self neither takes birth nor dies, nor is it subject to decay or change. Meanwhile, শ্রী রামানুজাচার্য highlights the clear distinction between the Self and the body, noting that although the Self resides in the body, it remains untouched by the body's qualities and actions, reinforcing the teaching that the Self is not the doer and thus remains unaffected by কর্ম. Together, these insights deepen the understanding from the first paragraph by clarifying why the Self, like space, remains pure and untainted despite its intimate presence within the body, setting the stage for practical reflection on maintaining inner steadiness amid external fluctuations.

In modern life, this teaching can be seen when someone remains calm and steady despite external chaos, much like space is unaffected by storms or pollution within it. For example, a teacher may witness students' successes and failures but remains inwardly undisturbed, focusing on their own purpose. Or, a person facing criticism at work can remember their deeper self is untouched by others' opinions. As a reflection exercise, consider a recent situation where you felt affected by external events. Ask yourself: Was your core awareness truly changed, or was it only your thoughts and emotions that shifted? This can help cultivate a sense of inner detachment and peace.

যথা প্রকাশযত্যেকঃ কৃত্স্নং লোকমিমং রবিঃ ।
ক্ষেত্রং ক্ষেত্রী তথা কৃত্স্নং প্রকাশযতি ভারত ॥ 33 ॥

Meaning (পদার্থ):
যথা - just as
প্রকাশযতি - illuminates, makes manifest
একহ্ - one (single)
কৃত্স্নং - the entire, whole
লোকম্ - world, universe
ইমম্ - this
রবিঃ - the sun
ক্ষেত্রং - the field, body
ক্ষেত্রী - the knower of the field, the Self
তথা - in the same way
কৃত্স্নং - the whole, entire
প্রকাশযতি - illumines, reveals
ভারত - O descendant of Bharata (Arjuna)

Translation (ভাবার্থ):
Just as the single sun lights up this entire world, in the same way, the Self, the knower of the body, illuminates the whole field of the body, O Arjuna.

Commentary (অনুসংধান):
This verse uses the analogy of the sun (রবিঃ) to explain the relationship between the Self (ক্ষেত্রী) and the body (ক্ষেত্রং). The word প্রকাশযতি means to illuminate or make manifest, and here it refers to how the sun, though one, lights up the entire world (কৃত্স্নং লোকম্). Similarly, the Self, though singular and subtle, pervades and illumines the entire body, making all experiences possible. The verse emphasizes the distinction between the illuminating principle (the Self) and what is illuminated (the body and its experiences). The Self is not affected by the qualities or changes in the body, just as the sun is not tainted by what it shines upon.

আদি শংকরাচার্য elucidates that the Self's illumination (প্রকাশযতি) signifies its role as the pure witness, revealing the body's experiences without being affected by them, much like the sun's light is untouched by the objects it illumines. শ্রী মধ্বাচার্য similarly stresses the Self's transcendence and subtlety, which prevent it from being defiled by the body's limitations. This subtle and unaffected nature of the Self is echoed in the কঠোপনিষদ্ (1.2.18) statement: ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the Self neither is born nor dies, nor is it tainted by the changes of the body. This profound teaching connects directly to the verse's analogy of the sun and prepares us to understand how, in daily life, one can remain steady and aware of the Self beyond bodily fluctuations.

In modern life, this teaching can be seen when a person remains calm and steady even while facing emotional or physical turmoil, recognizing that their true Self is not disturbed by external events. For example, a doctor witnessing suffering in a hospital does not become the suffering itself, but is aware of it. Similarly, a person watching a movie is not affected by the drama on screen, even though they perceive it. Reflect for a moment: Can you recall a recent situation where you were aware of strong emotions or bodily sensations, but a deeper part of you remained unchanged? Try to observe this distinction in your daily experiences, noticing the difference between what is happening to you and the awareness that simply observes.

ক্ষেত্রক্ষেত্রজ্ঞযো-রেবমংতরং জ্ঞানচক্ষুষা ।
ভূতপ্রকৃতিমোক্ষং চ যে বিদুর্যাংতি তে পরম্ ॥ 34 ॥

Meaning (পদার্থ):
ক্ষেত্র - the field (body or matter)
ক্ষেত্রজ্ঞ - knower of the field (the Self)
যো - who
এবং - thus, in this way
অংতরম্ - distinction, difference
জ্ঞান-চক্ষুষা - with the eye of knowledge (by wisdom)
ভূত-প্রকৃইতি-মোক্ষম্ - liberation from the nature of beings (release from material nature)
চ - and
যে - those who
বিদুঃ - know, understand
যাংতি - they attain, reach
তে - they
পরম্ - the supreme, the highest

Translation (ভাবার্থ):
Those who, with the eye of wisdom, recognize the distinction between the field and the knower of the field, and understand the process of liberation from material nature, reach the supreme goal.

Commentary (অনুসংধান):
This verse brings together the main teachings of the chapter by focusing on the terms ক্ষেত্র (the field), ক্ষেত্রজ্ঞ (the knower of the field), জ্ঞান-চক্ষুষা (the eye of knowledge), and ভূত-প্রকৃইতি-মোক্ষম্ (liberation from material nature). The field refers to the body and all material phenomena, while the knower is the conscious self that experiences and observes. The 'eye of knowledge' is not physical sight but the inner wisdom that discerns the difference between the changing body and the unchanging self. Liberation here means understanding that the self is distinct from material nature and is not bound by its limitations. This realization is not just intellectual but transformative, leading one toward the highest state of being.

In this verse, আদি শংকরাচার্য elucidates the unity and immutable nature of the Self, likening it to the sun that illumines all without undergoing change, thus reinforcing the distinction between the ক্ষেত্র and the ক্ষেত্রজ্ঞ introduced earlier. Meanwhile, শ্রী মধ্বাচার্য emphasizes the essential independence of the Self from material nature, highlighting that true liberation arises through the knowledge of this difference. This understanding is echoed in the Upanishadic injunction ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), which means the Self is not born, nor does it die, nor is it subject to decay, underscoring its eternal and unchanging reality. Together, these perspectives deepen the insight that the Self, as the knower of the field, remains ever distinct and unaffected, preparing the seeker to apply this realization practically in daily life.

In modern life, this teaching can be applied when we feel overwhelmed by stress, illness, or emotional ups and downs. Recognizing that our true self is the observer, not the body or mind, can bring calm and clarity. For example, during a heated argument, remembering that you are the witness to thoughts and emotions-not their slave-can help you respond wisely. Similarly, when facing failure or success, seeing yourself as distinct from these changing experiences can foster resilience. As a reflection exercise, try to observe your thoughts and sensations for a few minutes each day, asking yourself: 'Who is aware of these experiences?' This practice can gradually reveal the distinction between the field and its knower, leading to greater inner freedom.

ওং তত্সদিতি শ্রীমদ্ভগবদ্গীতাসূপনিষত্সু ব্রহ্মবিদ্যাযাং যোগশাস্ত্রে
শ্রীকৃষ্ণার্জুনসংবাদে ক্ষেত্রক্ষেত্রজ্ঞবিভাগযোগো নাম ত্রযোদশোঽধ্যাযঃ ॥13 ॥

Meaning (পদার্থ):
ওং - sacred syllable, invocation
তত্সত্ - 'That is the Truth', a phrase signifying the ultimate reality
ইতি - thus, in this way
শ্রীমদ্ভগবদ্গীতাসূপনিষত্সু - in the revered Bhagavad Gita, which is like an Upanishad
ব্রহ্মবিদ্যাযাং - in the knowledge of Brahman (spiritual wisdom)
যোগশাস্ত্রে - in the scripture of যোগ (discipline)
শ্রীকৃষ্ণার্জুন সংবাদে - in the dialogue between Sri Krishna and Arjuna
ক্ষেত্রক্ষেত্রজ্ঞবিভাগযোগঃ - the যোগ (teaching) of the distinction between the field and the knower of the field
নাম - named, called
ত্রযোদশঃ - thirteenth
অধ্যাযঃ - chapter

Translation (ভাবার্থ):
Thus ends the thirteenth chapter, called 'The Yoga of the Distinction between the Field and the Knower of the Field', in the revered Bhagavad Gita, which teaches the knowledge of Brahman and the discipline of yoga, presented as a dialogue between Sri Krishna and Arjuna.

Commentary (অনুসংধান):
This closing verse, known as a colophon, summarizes the chapter and its context. The key terms here are ক্ষেত্র (the field), ক্ষেত্রজ্ঞ (the knower of the field), ব্রহ্মবিদ্যা (knowledge of Brahman), and যোগশাস্ত্র (the scripture of যোগ). By naming the chapter as ক্ষেত্রক্ষেত্রজ্ঞবিভাগযোগ, the verse highlights the central teaching: understanding the difference between the body and the true self. The invocation with ওং তত্সত্ marks the conclusion and sanctifies the teachings, reminding the reader of the ultimate reality that underlies all spiritual knowledge.

আদি শংকরাচার্য elucidates that the distinction between ক্ষেত্র (the body or field) and ক্ষেত্রজ্ঞ (the knower or self) is crucial for realizing ব্রহ্মবিদ্যা, the knowledge of the ultimate reality, which leads to liberation. He often references the Upanishadic prayer মৃত্যোর্মা অমৃতং গময from the Bhadrayaka Upanishad, which means 'Lead me from death to immortality,' emphasizing the transformative power of this knowledge to transcend the cycle of birth and death. Similarly, শ্রী মধ্বাচার্য highlights that understanding this difference is not merely theoretical but a practical foundation for spiritual discipline and devotion, guiding the aspirant toward self-realization. This chapter's dialogue format, as noted by মধুসূদন সরস্বতী, facilitates a clear and accessible exposition of these profound truths, preparing the seeker to apply them in daily life. Thus, the verse and its teachings serve as a vital link between intellectual insight and lived experience, setting the stage for the practical applications discussed next.

In modern life, the distinction between the 'field' (body, mind, circumstances) and the 'knower' (conscious self) can help us manage stress and maintain perspective during challenges. For example, when facing criticism at work, remembering that your true self is distinct from your role or reputation can reduce anxiety. In relationships, this teaching can foster empathy, as you recognize the same conscious essence in others. As a reflection exercise, try observing your thoughts and emotions for a few minutes, reminding yourself that you are the observer, not the thoughts themselves. This simple practice can bring clarity and peace, echoing the wisdom of this chapter.

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  • নারাযণীযং দশক 2 - ভগবতঃ স্বরূপমাধুর্যং তথা ভক্তিমহত্ত্বম্
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  • নারাযণীযং দশক 6 - বিরাট্স্বরূপবর্ণনম্
  • নারাযণীযং দশক 7 - বিরাট্স্ব্রহ্মণঃ জন্ম, তপঃ তথা বৈকুংঠদর্শনম্বরূপবর্ণনম্
  • নারাযণীযং দশক 8 - প্রলযবর্ণনম্
  • নারাযণীযং দশক 9 - ব্রহ্মণঃ তপঃ তথা লোকসৃষ্টিঃ
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  • নারাযণীযং দশক 11 - সনকাদীনাং বৈকুংঠদর্শনং চ হিরণ্যাক্ষস্য তথা হিরণ্যকশিপোঃ জননম্
  • নারাযণীযং দশক 12 - বরাহাবতারম্
  • নারাযণীযং দশক 13 - হিরণ্যাক্ষবধম্
  • নারাযণীযং দশক 14 - কপিলাবতারম্
  • নারাযণীযং দশক 15 - কপিলোপদেশম্
  • নারাযণীযং দশক 16 - নরনারাযণাবতারং তথা দক্ষযাগঃ
  • নারাযণীযং দশক 17 - ধ্রুবচরিতম্
  • নারাযণীযং দশক 18 - পৃথুচরিতম্
  • নারাযণীযং দশক 19 - প্রচেতৃণাং চরিতম্
  • নারাযণীযং দশক 20 - ঋষভযোগীশ্বরচরিতম্
  • নারাযণীযং দশক 21 - নব বর্ষাঃ তথা সপ্তদ্বীপাঃ
  • নারাযণীযং দশক 22 - অজামিলোপাখ্যানম্
  • নারাযণীযং দশক 23 - দক্ষচরিতং তথা চিত্রকেতূপাখ্যানম্
  • নারাযণীযং দশক 24 - প্রহ্লাদচরিতম্
  • নারাযণীযং দশক 25 - নরসিংহাবতারম্
  • নারাযণীযং দশক 26 - গজেংদ্রমোক্ষম্
  • নারাযণীযং দশক 27 - ক্ষীরাব্ধিমথনং তথা কূর্মাবতারম্
  • নারাযণীযং দশক 28 - লক্ষ্মীস্বযংবরং তথা অমৃতোত্পত্তিঃ
  • নারাযণীযং দশক 29 - মোহিন্যবতারং আদি
  • নারাযণীযং দশক 30 - বামনাবতারম্
  • নারাযণীযং দশক 31 - বলিদর্পহরণম্
  • নারাযণীযং দশক 32 - মত্স্যাবতারম্
  • নারাযণীযং দশক 33 - অংবরীষচরিতম্
  • নারাযণীযং দশক 34 - শ্রীরামাবতারম্
  • নারাযণীযং দশক 35 - শ্রীরামাবতারম্-2
  • নারাযণীযং দশক 36 - পরশুরামাবতারম্
  • নারাযণীযং দশক 37 - শ্রীকৃষ্ণাবতারোপক্রমম্
  • নারাযণীযং দশক 38 - শ্রীকৃষ্ণাবতারম্
  • নারাযণীযং দশক 39 - যোগমাযা প্রাদুর্ভাবং তথা গোকুলে কৃষ্ণজন্মোত্সবম্
  • নারাযণীযং দশক 40 - পূতনামোক্ষম্
  • নারাযণীযং দশক 41 - পূতনাদহনং তথা কৃষ্ণলালনাহ্লাদম্
  • নারাযণীযং দশক 42 - শকটাসুরবধম্
  • নারাযণীযং দশক 43 - তৃণাবর্তবধম্
  • নারাযণীযং দশক 44 - নামকরণসংস্কারাদি
  • নারাযণীযং দশক 45 - শ্রীকৃষ্ণস্য বাললীলাঃ
  • নারাযণীযং দশক 46 - বিশ্বরূপদর্শনম্
  • নারাযণীযং দশক 47 - উলূখলবংধনম্
  • নারাযণীযং দশক 48 - নলকূবর-মণিগ্রীবযোঃ শাপমোক্ষম্
  • নারাযণীযং দশক 49 - বৃংদাবনপ্রবেশম্
  • নারাযণীযং দশক 50 - বত্সাসুর-বকাসুরযোঃ বধম্
  • নারাযণীযং দশক 51 - অঘাসুরবধম্
  • নারাযণীযং দশক 52 - বত্সস্তেযং তথা ব্রহ্মগর্বশমনম্
  • নারাযণীযং দশক 53 - ধেনুকাসুরবধম্
  • নারাযণীযং দশক 54 - কালিযস্য কালিংদীপ্রাপ্তিঃ তথা বিষবাধা
  • নারাযণীযং দশক 55 - কালিযনর্তনম্
  • নারাযণীযং দশক 56 - কালিযগর্বশমনং তথা ভগবদনুগ্রহম্
  • নারাযণীযং দশক 57 - প্রলংবাসুরবধম্
  • নারাযণীযং দশক 58 - দাবাগ্নিসংরক্ষণং তথা ঋতুবর্ণনম্
  • নারাযণীযং দশক 59 - বেণুগানবর্ণনম্
  • নারাযণীযং দশক 60 - গোপীবস্ত্রাপহরণম্
  • নারাযণীযং দশক 61 - বিপ্রপত্ন্যনুগ্রহম্
  • নারাযণীযং দশক 62 - ইংদ্রযজ্ঞনিরোধনং তথা গোবর্ধনযাগম্
  • নারাযণীযং দশক 63 - গোবর্ধনোদ্ধারণম্
  • নারাযণীযং দশক 64 - গোবিংদপট্টাভিষেকম্
  • নারাযণীযং দশক 65 - গোপিকানাং ভগবত্সামীপ্যপ্রাপ্তিঃ
  • নারাযণীযং দশক 66 - গোপীজনাহ্লাদনম্
  • নারাযণীযং দশক 67 - শ্রীকৃষ্ণতিরোধানং তথা পুনঃ প্রত্যক্ষীভূয গোপিকাঃ প্রীণনম্
  • নারাযণীযং দশক 68 - গোপিকানাং আহ্লাদপ্রকটনম্
  • নারাযণীযং দশক 69 - রাসক্রীডা
  • নারাযণীযং দশক 70 - সুদর্শনশাপমোক্ষং তথা শংখচূড-অরিষ্টবধম্
  • নারাযণীযং দশক 71 - কেশী তথা ব্যোমাসুরবধম্
  • নারাযণীযং দশক 72 - অক্রূরগোকুলযাত্রা
  • নারাযণীযং দশক 73 - শ্রীকৃষ্ণস্য মথুরাযাত্রা
  • নারাযণীযং দশক 74 - ভগবতঃ মথুরাপুরীপ্রবেশম্
  • নারাযণীযং দশক 75 - কংসবধ
  • নারাযণীযং দশক 76 - উদ্ধবদৌত্যম্
  • নারাযণীযং দশক 77 - জরাসংধাদিভিঃ সহ যুদ্ধম্
  • নারাযণীযং দশক 78 - দ্বারকাবাসঃ তথা রুক্মণীসংদেশপ্রাপ্তিঃ
  • নারাযণীযং দশক 79 - রুক্মিণীহরণং বিবাহং চ
  • নারাযণীযং দশক 80 - স্যমংতকোপাখ্যানম্
  • নারাযণীযং দশক 81 - নরকাসুরবধং তথা সুভদ্রাহরণম্
  • নারাযণীযং দশক 82 - বাণাসুরযুদ্ধং তথা নৃগশাপমোক্ষম্
  • নারাযণীযং দশক 83 - পৌংড্রকবধং - দ্নিনিদবধম্
  • নারাযণীযং দশক 84 - সমংতপংচকতীর্থযাত্রা - বংধুমিত্রাদি সমাগমম্
  • নারাযণীযং দশক 85 - জরাসংধবধং - শিশুপালবধম্
  • নারাযণীযং দশক 86 - সাল্ববধং মহাভারতযুদ্ধম্
  • নারাযণীযং দশক 87 - কুচেলোপাখ্যানম্
  • নারাযণীযং দশক 88 - সংতানগোপালম্
  • নারাযণীযং দশক 89 - বৃকাসুরবধং - ভৃগুপরীক্ষণম্
  • নারাযণীযং দশক 90 - বিষ্ণুমহত্তত্ত্বস্থাপনম্
  • নারাযণীযং দশক 91 - ভক্তিমহত্ত্বম্
  • নারাযণীযং দশক 92 - কর্মমিশ্রভক্তিঃ
  • নারাযণীযং দশক 93 - পংচবিংশতি গুরবঃ
  • নারাযণীযং দশক 94 - তত্ত্বজ্ঞানোত্পত্তিঃ
  • নারাযণীযং দশক 95 - ধ্যানযোগঃ - মোক্ষপ্রাপ্তিমার্গঃ
  • নারাযণীযং দশক 96 - ভগবদ্বিভূতযঃ তথা জ্ঞানকর্মভক্তিযোগাঃ
  • নারাযণীযং দশক 97 - উত্তমভক্তিপ্রার্থনা তথা মার্কংডেয কথা
  • নারাযণীযং দশক 98 - নিষ্কলব্রহ্মোপাসনম্
  • নারাযণীযং দশক 99 - বেদমংত্রমূলাত্মকা বিষ্ণুস্তুতিঃ
  • নারাযণীযং দশক 100 - ভগবতঃ কেশাদিপাদবর্ণনম্
  • বাসুদেব স্তোত্রম্ (মহাভারতম্)
  • ঘংটশাল ভগবদ্গীতা
  • গোপিকা গীতা (ভাগবত পুরাণ)
  • গোবিংদ দামোদর স্তোত্রম্ (লঘু)
  • উদ্ধবগীতা - প্রথমোঽধ্যাযঃ
  • উদ্ধবগীতা - দ্বিতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - তৃতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - চতুর্থোঽধ্যাযঃ
  • উদ্ধবগীতা - পংচমোঽধ্যাযঃ
  • উদ্ধবগীতা - ষষ্ঠোঽধ্যাযঃ
  • উদ্ধবগীতা - সপ্তমোঽধ্যাযঃ
  • উদ্ধবগীতা - অস্শ্টমোঽধ্যাযঃ
  • উদ্ধবগীতা - নবমোঽধ্যাযঃ
  • উদ্ধবগীতা - দশমোঽধ্যাযঃ
  • উদ্ধবগীতা - একাদশোঽধ্যাযঃ
  • চৌরাষ্টকম্ (শ্রী চৌরাগ্রগণ্য পুরুষাষ্টকম্)
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ধ্যানশ্লোকাঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টাদশোঽধ্যাযঃ
  • শ্রী রাধা কৃষ্ণ অষ্টকম্
  • শ্রী রাধা কৃপা কটাক্ষ স্তোত্রম্
  • পাংডবগীতা
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা মহাত্ম্যম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা সারম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা আরতি
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  • গোকুল অষ্টকং
  • গোপাল অষ্টোত্তর শত নামাবলিঃ
  • রংগনাথ অষ্টকং
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  • ভীষ্ম কৃত ভগবত্ স্তুতিঃ (শ্রী কৃষ্ণ স্তুতিঃ)
  • রাধা সহস্রনাম স্তোত্রম্
  • গোপাল সহস্র নাম স্তোত্রম্
• কর্ম সিদ্ধাংত (82)
  • ভজ গোবিংদম্ (মোহ মুদ্গরম্)
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টাদশোঽধ্যাযঃ
  • উপদেশ সারং (রমণ মহর্ষি)
  • অষ্টাবক্র গীতা প্রথমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা দ্বিতীযোঽধ্যাযঃ
  • অষ্টাবক্র গীতা তৃতীযোঽধ্যাযঃ
  • অষ্টাবক্র গীতা চতুর্থোঽধ্যাযঃ
  • অষ্টাবক্র গীতা পংচমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা ষষ্টোঽধ্যাযঃ
  • অষ্টাবক্র গীতা সপ্তমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা অষ্টমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা নবমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা দশমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা একাদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা দ্বাদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা ত্রযোদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা চতুর্দশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা পংচদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা ষোডশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা সপ্তদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা অষ্টাদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা নবদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা বিংশতিতমোঽধ্যাযঃ
  • বিবেক চূডামণি
  • ব্রহ্মজ্ঞানাবলীমালা
  • ঘংটশাল ভগবদ্গীতা
  • গোপিকা গীতা (ভাগবত পুরাণ)
  • উদ্ধবগীতা - প্রথমোঽধ্যাযঃ
  • উদ্ধবগীতা - দ্বিতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - তৃতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - চতুর্থোঽধ্যাযঃ
  • উদ্ধবগীতা - পংচমোঽধ্যাযঃ
  • উদ্ধবগীতা - ষষ্ঠোঽধ্যাযঃ
  • উদ্ধবগীতা - সপ্তমোঽধ্যাযঃ
  • উদ্ধবগীতা - অস্শ্টমোঽধ্যাযঃ
  • উদ্ধবগীতা - নবমোঽধ্যাযঃ
  • উদ্ধবগীতা - দশমোঽধ্যাযঃ
  • উদ্ধবগীতা - একাদশোঽধ্যাযঃ
  • মনীষা পংচকম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ধ্যানশ্লোকাঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টাদশোঽধ্যাযঃ
  • বেদাংত ডিংডিমঃ
  • পাংডবগীতা
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা মহাত্ম্যম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা সারম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা আরতি
  • আত্ম পংচকম্
  • যতি পংচকম্ (কৌপীন পংচকম্)
• গীতা (89)
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টাদশোঽধ্যাযঃ
  • শ্রী গুরুগীতা প্রথমোধ্যাযঃ
  • শ্রী গুরুগীতা দ্বিতীযোধ্যাযঃ
  • শ্রী গুরুগীতা তৃতীযোধ্যাযঃ
  • গীতগোবিংদং প্রথমঃ সর্গঃ - সামোদ দামোদরঃ
  • গীতগোবিংদং দ্বিতীযঃ সর্গঃ - অক্লেশ কেশবঃ
  • গীতগোবিংদং তৃতীযঃ সর্গঃ - মুগ্ধ মধুসূদনঃ
  • গীতগোবিংদং চতুর্থঃ সর্গঃ - স্নিগ্ধ মধুসূদনঃ
  • গীতগোবিংদং পংচমঃ সর্গঃ - সাকাংক্ষ পুংডরীকাক্ষঃ
  • গীতগোবিংদং ষষ্টঃ সর্গঃ - কুংঠ বৈকুংঠঃ
  • গীতগোবিংদং সপ্তমঃ সর্গঃ - নাগর নারযণঃ
  • গীতগোবিংদং অষ্টমঃ সর্গঃ - বিলক্ষ্য লক্ষ্মীপতিঃ
  • গীতগোবিংদং নবমঃ সর্গঃ - মংদ মুকুংদঃ
  • গীতগোবিংদং দশমঃ সর্গঃ - চতুর চতুর্ভুজঃ
  • গীতগোবিংদং একাদশঃ সর্গঃ - সানংদ দামোদরঃ
  • গীতগোবিংদং দ্বাদশঃ সর্গঃ - সুপ্রীত পীতাংবরঃ
  • অষ্টাবক্র গীতা প্রথমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা দ্বিতীযোঽধ্যাযঃ
  • অষ্টাবক্র গীতা তৃতীযোঽধ্যাযঃ
  • অষ্টাবক্র গীতা চতুর্থোঽধ্যাযঃ
  • অষ্টাবক্র গীতা পংচমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা ষষ্টোঽধ্যাযঃ
  • অষ্টাবক্র গীতা সপ্তমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা অষ্টমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা নবমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা দশমোঽধ্যাযঃ
  • অষ্টাবক্র গীতা একাদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা দ্বাদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা ত্রযোদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা চতুর্দশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা পংচদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা ষোডশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা সপ্তদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা অষ্টাদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা নবদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা বিংশতিতমোঽধ্যাযঃ
  • ঘংটশাল ভগবদ্গীতা
  • গোপিকা গীতা (ভাগবত পুরাণ)
  • উদ্ধবগীতা - প্রথমোঽধ্যাযঃ
  • উদ্ধবগীতা - দ্বিতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - তৃতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - চতুর্থোঽধ্যাযঃ
  • উদ্ধবগীতা - পংচমোঽধ্যাযঃ
  • উদ্ধবগীতা - ষষ্ঠোঽধ্যাযঃ
  • উদ্ধবগীতা - সপ্তমোঽধ্যাযঃ
  • উদ্ধবগীতা - অস্শ্টমোঽধ্যাযঃ
  • উদ্ধবগীতা - নবমোঽধ্যাযঃ
  • উদ্ধবগীতা - দশমোঽধ্যাযঃ
  • উদ্ধবগীতা - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ধ্যানশ্লোকাঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - একাদশোঽধ্যাযঃ
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  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টাদশোঽধ্যাযঃ
  • পাংডবগীতা
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা মহাত্ম্যম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা সারম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা আরতি
• গীতা জযংতি (79)
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টাদশোঽধ্যাযঃ
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  • অষ্টাবক্র গীতা নবদশোঽধ্যাযঃ
  • অষ্টাবক্র গীতা বিংশতিতমোঽধ্যাযঃ
  • ঘংটশাল ভগবদ্গীতা
  • গোপিকা গীতা (ভাগবত পুরাণ)
  • উদ্ধবগীতা - প্রথমোঽধ্যাযঃ
  • উদ্ধবগীতা - দ্বিতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - তৃতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - চতুর্থোঽধ্যাযঃ
  • উদ্ধবগীতা - পংচমোঽধ্যাযঃ
  • উদ্ধবগীতা - ষষ্ঠোঽধ্যাযঃ
  • উদ্ধবগীতা - সপ্তমোঽধ্যাযঃ
  • উদ্ধবগীতা - অস্শ্টমোঽধ্যাযঃ
  • উদ্ধবগীতা - নবমোঽধ্যাযঃ
  • উদ্ধবগীতা - দশমোঽধ্যাযঃ
  • উদ্ধবগীতা - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ধ্যানশ্লোকাঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টাদশোঽধ্যাযঃ
  • পাংডবগীতা
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা মহাত্ম্যম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা সারম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা আরতি
  • গোপাল সহস্র নাম স্তোত্রম্
• বেদ ব্যাস (63)
  • শ্রী বিষ্ণু সহস্র নাম স্তোত্রম্
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টাদশোঽধ্যাযঃ
  • শিব সহস্র নাম স্তোত্রম্
  • শ্রী গুরুগীতা প্রথমোধ্যাযঃ
  • শ্রী গুরুগীতা দ্বিতীযোধ্যাযঃ
  • শ্রী গুরুগীতা তৃতীযোধ্যাযঃ
  • মণিদ্বীপ বর্ণন - 1 (দেবী ভাগবতম্)
  • মণিদ্বীপ বর্ণন - 2 (দেবী ভাগবতম্)
  • মণিদ্বীপ বর্ণন - 3 (দেবী ভাগবতম্)
  • মণিদ্বীপ বর্ণনম্ (তেলুগু)
  • শত রুদ্রীযম্
  • ঘংটশাল ভগবদ্গীতা
  • গোপিকা গীতা (ভাগবত পুরাণ)
  • শ্রী বিষ্ণু সহস্র নামাবলি
  • উদ্ধবগীতা - প্রথমোঽধ্যাযঃ
  • উদ্ধবগীতা - দ্বিতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - তৃতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - চতুর্থোঽধ্যাযঃ
  • উদ্ধবগীতা - পংচমোঽধ্যাযঃ
  • উদ্ধবগীতা - ষষ্ঠোঽধ্যাযঃ
  • উদ্ধবগীতা - সপ্তমোঽধ্যাযঃ
  • উদ্ধবগীতা - অস্শ্টমোঽধ্যাযঃ
  • উদ্ধবগীতা - নবমোঽধ্যাযঃ
  • উদ্ধবগীতা - দশমোঽধ্যাযঃ
  • উদ্ধবগীতা - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ধ্যানশ্লোকাঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টাদশোঽধ্যাযঃ
  • পাংডবগীতা
  • শিব সহস্র নামাবলিঃ
• শ্রী কৃষ্ণ (203)
  • মধুরাষ্টকম্
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা মূলম্ - অষ্টাদশোঽধ্যাযঃ
  • কৃষ্ণাষ্টকম্
  • অচ্যুতাষ্টকম্
  • বাল মুকুংদাষ্টকম্
  • গোবিংদাষ্টকম্
  • শ্রী কৃষ্ণাষ্টোত্তর শত নামাবলি
  • কৃষ্ণং কলয সখি
  • আলোকযে শ্রী বালকৃষ্ণম্
  • ত্যাগরাজ কীর্তন গংধমু পূযরুগা
  • গোপাল কৃষ্ণ দশাবতারম্
  • শ্রী কৃষ্ণ সহস্র নাম স্তোত্রম্
  • গীতগোবিংদং প্রথমঃ সর্গঃ - সামোদ দামোদরঃ
  • গীতগোবিংদং দ্বিতীযঃ সর্গঃ - অক্লেশ কেশবঃ
  • গীতগোবিংদং তৃতীযঃ সর্গঃ - মুগ্ধ মধুসূদনঃ
  • গীতগোবিংদং চতুর্থঃ সর্গঃ - স্নিগ্ধ মধুসূদনঃ
  • গীতগোবিংদং পংচমঃ সর্গঃ - সাকাংক্ষ পুংডরীকাক্ষঃ
  • গীতগোবিংদং ষষ্টঃ সর্গঃ - কুংঠ বৈকুংঠঃ
  • গীতগোবিংদং সপ্তমঃ সর্গঃ - নাগর নারযণঃ
  • গীতগোবিংদং অষ্টমঃ সর্গঃ - বিলক্ষ্য লক্ষ্মীপতিঃ
  • গীতগোবিংদং নবমঃ সর্গঃ - মংদ মুকুংদঃ
  • গীতগোবিংদং দশমঃ সর্গঃ - চতুর চতুর্ভুজঃ
  • গীতগোবিংদং একাদশঃ সর্গঃ - সানংদ দামোদরঃ
  • গীতগোবিংদং দ্বাদশঃ সর্গঃ - সুপ্রীত পীতাংবরঃ
  • শ্রীকৃষ্ণাষ্টোত্তরশত নামস্তোত্রং
  • মুকুংদমালা স্তোত্রম্
  • শ্রী কৃষ্ণ কবচং (ত্রৈলোক্য মংগল কবচম্)
  • গোবিংদ দামোদর স্তোত্রম্
  • নংদ কুমার অষ্টকম্
  • ব্রহ্ম সংহিতা
  • শ্রী পাংডুরংগ অষ্টকম্
  • মুরারি পংচ রত্ন স্তোত্রম্
  • বেণু গোপাল অষ্টকম্
  • সংতান গোপাল স্তোত্রম্
  • শ্রী রংগনাথ অষ্টোত্তর শত নামাবলি
  • শ্রী রংগনাথ অষ্টোত্তর শত নাম স্তোত্রম্
  • দশকং 1 - ভগবতঃ স্বরূপং তথা মাহাত্ম্যম্
  • নারাযণীযং দশক 2 - ভগবতঃ স্বরূপমাধুর্যং তথা ভক্তিমহত্ত্বম্
  • নারাযণীযং দশক 3 - উত্তমভক্তস্য গুণাঃ
  • নারাযণীযং দশক 4 - যোগাভ্যাসঃ তথা যোগসিদ্ধিঃ
  • নারাযণীযং দশক 5 - বিরাট্পুরুষোত্পত্তিঃ
  • নারাযণীযং দশক 6 - বিরাট্স্বরূপবর্ণনম্
  • নারাযণীযং দশক 7 - বিরাট্স্ব্রহ্মণঃ জন্ম, তপঃ তথা বৈকুংঠদর্শনম্বরূপবর্ণনম্
  • নারাযণীযং দশক 8 - প্রলযবর্ণনম্
  • নারাযণীযং দশক 9 - ব্রহ্মণঃ তপঃ তথা লোকসৃষ্টিঃ
  • নারাযণীযং দশক 10 - সৃষ্টিবৈবিধ্যম্
  • নারাযণীযং দশক 11 - সনকাদীনাং বৈকুংঠদর্শনং চ হিরণ্যাক্ষস্য তথা হিরণ্যকশিপোঃ জননম্
  • নারাযণীযং দশক 12 - বরাহাবতারম্
  • নারাযণীযং দশক 13 - হিরণ্যাক্ষবধম্
  • নারাযণীযং দশক 14 - কপিলাবতারম্
  • নারাযণীযং দশক 15 - কপিলোপদেশম্
  • নারাযণীযং দশক 16 - নরনারাযণাবতারং তথা দক্ষযাগঃ
  • নারাযণীযং দশক 17 - ধ্রুবচরিতম্
  • নারাযণীযং দশক 18 - পৃথুচরিতম্
  • নারাযণীযং দশক 19 - প্রচেতৃণাং চরিতম্
  • নারাযণীযং দশক 20 - ঋষভযোগীশ্বরচরিতম্
  • নারাযণীযং দশক 21 - নব বর্ষাঃ তথা সপ্তদ্বীপাঃ
  • নারাযণীযং দশক 22 - অজামিলোপাখ্যানম্
  • নারাযণীযং দশক 23 - দক্ষচরিতং তথা চিত্রকেতূপাখ্যানম্
  • নারাযণীযং দশক 24 - প্রহ্লাদচরিতম্
  • নারাযণীযং দশক 25 - নরসিংহাবতারম্
  • নারাযণীযং দশক 26 - গজেংদ্রমোক্ষম্
  • নারাযণীযং দশক 27 - ক্ষীরাব্ধিমথনং তথা কূর্মাবতারম্
  • নারাযণীযং দশক 28 - লক্ষ্মীস্বযংবরং তথা অমৃতোত্পত্তিঃ
  • নারাযণীযং দশক 29 - মোহিন্যবতারং আদি
  • নারাযণীযং দশক 30 - বামনাবতারম্
  • নারাযণীযং দশক 31 - বলিদর্পহরণম্
  • নারাযণীযং দশক 32 - মত্স্যাবতারম্
  • নারাযণীযং দশক 33 - অংবরীষচরিতম্
  • নারাযণীযং দশক 34 - শ্রীরামাবতারম্
  • নারাযণীযং দশক 35 - শ্রীরামাবতারম্-2
  • নারাযণীযং দশক 36 - পরশুরামাবতারম্
  • নারাযণীযং দশক 37 - শ্রীকৃষ্ণাবতারোপক্রমম্
  • নারাযণীযং দশক 38 - শ্রীকৃষ্ণাবতারম্
  • নারাযণীযং দশক 39 - যোগমাযা প্রাদুর্ভাবং তথা গোকুলে কৃষ্ণজন্মোত্সবম্
  • নারাযণীযং দশক 40 - পূতনামোক্ষম্
  • নারাযণীযং দশক 41 - পূতনাদহনং তথা কৃষ্ণলালনাহ্লাদম্
  • নারাযণীযং দশক 42 - শকটাসুরবধম্
  • নারাযণীযং দশক 43 - তৃণাবর্তবধম্
  • নারাযণীযং দশক 44 - নামকরণসংস্কারাদি
  • নারাযণীযং দশক 45 - শ্রীকৃষ্ণস্য বাললীলাঃ
  • নারাযণীযং দশক 46 - বিশ্বরূপদর্শনম্
  • নারাযণীযং দশক 47 - উলূখলবংধনম্
  • নারাযণীযং দশক 48 - নলকূবর-মণিগ্রীবযোঃ শাপমোক্ষম্
  • নারাযণীযং দশক 49 - বৃংদাবনপ্রবেশম্
  • নারাযণীযং দশক 50 - বত্সাসুর-বকাসুরযোঃ বধম্
  • নারাযণীযং দশক 51 - অঘাসুরবধম্
  • নারাযণীযং দশক 52 - বত্সস্তেযং তথা ব্রহ্মগর্বশমনম্
  • নারাযণীযং দশক 53 - ধেনুকাসুরবধম্
  • নারাযণীযং দশক 54 - কালিযস্য কালিংদীপ্রাপ্তিঃ তথা বিষবাধা
  • নারাযণীযং দশক 55 - কালিযনর্তনম্
  • নারাযণীযং দশক 56 - কালিযগর্বশমনং তথা ভগবদনুগ্রহম্
  • নারাযণীযং দশক 57 - প্রলংবাসুরবধম্
  • নারাযণীযং দশক 58 - দাবাগ্নিসংরক্ষণং তথা ঋতুবর্ণনম্
  • নারাযণীযং দশক 59 - বেণুগানবর্ণনম্
  • নারাযণীযং দশক 60 - গোপীবস্ত্রাপহরণম্
  • নারাযণীযং দশক 61 - বিপ্রপত্ন্যনুগ্রহম্
  • নারাযণীযং দশক 62 - ইংদ্রযজ্ঞনিরোধনং তথা গোবর্ধনযাগম্
  • নারাযণীযং দশক 63 - গোবর্ধনোদ্ধারণম্
  • নারাযণীযং দশক 64 - গোবিংদপট্টাভিষেকম্
  • নারাযণীযং দশক 65 - গোপিকানাং ভগবত্সামীপ্যপ্রাপ্তিঃ
  • নারাযণীযং দশক 66 - গোপীজনাহ্লাদনম্
  • নারাযণীযং দশক 67 - শ্রীকৃষ্ণতিরোধানং তথা পুনঃ প্রত্যক্ষীভূয গোপিকাঃ প্রীণনম্
  • নারাযণীযং দশক 68 - গোপিকানাং আহ্লাদপ্রকটনম্
  • নারাযণীযং দশক 69 - রাসক্রীডা
  • নারাযণীযং দশক 70 - সুদর্শনশাপমোক্ষং তথা শংখচূড-অরিষ্টবধম্
  • নারাযণীযং দশক 71 - কেশী তথা ব্যোমাসুরবধম্
  • নারাযণীযং দশক 72 - অক্রূরগোকুলযাত্রা
  • নারাযণীযং দশক 73 - শ্রীকৃষ্ণস্য মথুরাযাত্রা
  • নারাযণীযং দশক 74 - ভগবতঃ মথুরাপুরীপ্রবেশম্
  • নারাযণীযং দশক 75 - কংসবধ
  • নারাযণীযং দশক 76 - উদ্ধবদৌত্যম্
  • নারাযণীযং দশক 77 - জরাসংধাদিভিঃ সহ যুদ্ধম্
  • নারাযণীযং দশক 78 - দ্বারকাবাসঃ তথা রুক্মণীসংদেশপ্রাপ্তিঃ
  • নারাযণীযং দশক 79 - রুক্মিণীহরণং বিবাহং চ
  • নারাযণীযং দশক 80 - স্যমংতকোপাখ্যানম্
  • নারাযণীযং দশক 81 - নরকাসুরবধং তথা সুভদ্রাহরণম্
  • নারাযণীযং দশক 82 - বাণাসুরযুদ্ধং তথা নৃগশাপমোক্ষম্
  • নারাযণীযং দশক 83 - পৌংড্রকবধং - দ্নিনিদবধম্
  • নারাযণীযং দশক 84 - সমংতপংচকতীর্থযাত্রা - বংধুমিত্রাদি সমাগমম্
  • নারাযণীযং দশক 85 - জরাসংধবধং - শিশুপালবধম্
  • নারাযণীযং দশক 86 - সাল্ববধং মহাভারতযুদ্ধম্
  • নারাযণীযং দশক 87 - কুচেলোপাখ্যানম্
  • নারাযণীযং দশক 88 - সংতানগোপালম্
  • নারাযণীযং দশক 89 - বৃকাসুরবধং - ভৃগুপরীক্ষণম্
  • নারাযণীযং দশক 90 - বিষ্ণুমহত্তত্ত্বস্থাপনম্
  • নারাযণীযং দশক 91 - ভক্তিমহত্ত্বম্
  • নারাযণীযং দশক 92 - কর্মমিশ্রভক্তিঃ
  • নারাযণীযং দশক 93 - পংচবিংশতি গুরবঃ
  • নারাযণীযং দশক 94 - তত্ত্বজ্ঞানোত্পত্তিঃ
  • নারাযণীযং দশক 95 - ধ্যানযোগঃ - মোক্ষপ্রাপ্তিমার্গঃ
  • নারাযণীযং দশক 96 - ভগবদ্বিভূতযঃ তথা জ্ঞানকর্মভক্তিযোগাঃ
  • নারাযণীযং দশক 97 - উত্তমভক্তিপ্রার্থনা তথা মার্কংডেয কথা
  • নারাযণীযং দশক 98 - নিষ্কলব্রহ্মোপাসনম্
  • নারাযণীযং দশক 99 - বেদমংত্রমূলাত্মকা বিষ্ণুস্তুতিঃ
  • নারাযণীযং দশক 100 - ভগবতঃ কেশাদিপাদবর্ণনম্
  • বাসুদেব স্তোত্রম্ (মহাভারতম্)
  • ঘংটশাল ভগবদ্গীতা
  • গোপিকা গীতা (ভাগবত পুরাণ)
  • গোবিংদ দামোদর স্তোত্রম্ (লঘু)
  • উদ্ধবগীতা - প্রথমোঽধ্যাযঃ
  • উদ্ধবগীতা - দ্বিতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - তৃতীযোঽধ্যাযঃ
  • উদ্ধবগীতা - চতুর্থোঽধ্যাযঃ
  • উদ্ধবগীতা - পংচমোঽধ্যাযঃ
  • উদ্ধবগীতা - ষষ্ঠোঽধ্যাযঃ
  • উদ্ধবগীতা - সপ্তমোঽধ্যাযঃ
  • উদ্ধবগীতা - অস্শ্টমোঽধ্যাযঃ
  • উদ্ধবগীতা - নবমোঽধ্যাযঃ
  • উদ্ধবগীতা - দশমোঽধ্যাযঃ
  • উদ্ধবগীতা - একাদশোঽধ্যাযঃ
  • চৌরাষ্টকম্ (শ্রী চৌরাগ্রগণ্য পুরুষাষ্টকম্)
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ধ্যানশ্লোকাঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - প্রথমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বিতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - তৃতীযোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্থোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষষ্ঠোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - নবমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দশমোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - একাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - দ্বাদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ত্রযোদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - চতুর্দশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - পংচদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - ষোডশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - সপ্তদশোঽধ্যাযঃ
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - অষ্টাদশোঽধ্যাযঃ
  • শ্রী রাধা কৃষ্ণ অষ্টকম্
  • শ্রী রাধা কৃপা কটাক্ষ স্তোত্রম্
  • পাংডবগীতা
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা মহাত্ম্যম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা সারম্
  • শ্রীমদ্ভগবদ্গীতা পারাযণ - গীতা আরতি
  • শ্রী কৃষ্ণ কৃপা কটাক্ষ স্তোত্রং
  • দামোদর অষ্টকং
  • গোকুল অষ্টকং
  • গোপাল অষ্টোত্তর শত নামাবলিঃ
  • রংগনাথ অষ্টকং
  • শ্রী গোবিংদাষ্টকং
  • ভীষ্ম কৃত ভগবত্ স্তুতিঃ (শ্রী কৃষ্ণ স্তুতিঃ)
  • রাধা সহস্রনাম স্তোত্রম্
  • গোপাল সহস্র নাম স্তোত্রম্