ślōkaḥ
arjuna uvācha
prakṛtiṃ puruṣaṃ chaiva kṣētraṃ kṣētrajñamēva cha ।
ētadvēditumichChāmi jñānaṃ jñēyaṃ cha kēśava ॥ 1 ॥
śrībhagavānuvācha
idaṃ śarīraṃ kauntēya kṣētramityabhidhīyatē ।
ētadyō vētti taṃ prāhuḥ kṣētrajña iti tadvidaḥ ॥ 2 ॥
Meaning
arjunaḥ uvācha — Arjuna said; prakṛtim — nature; puruṣam — the enjoyer; cha — also; ēva — certainly; kṣētram — the field; kṣētra-jñam — the knower of the field; ēva — certainly; cha — also; ētat — all this; vēditum — to understand; ichchāmi — I wish; jñānam — knowledge; jñēyam — the object of knowledge; cha — also; kēśava — O Kriṣṇa; śrī-bhagavān uvācha — the Personality of Godhead said; idam — this; śarīram — body; kauntēya — O son of Kuntī; kṣētram — the field; iti — thus; abhidhīyatē — is called; ētat — this; yaḥ — one who; vētti — knows; tam — he; prāhuḥ — is called; kṣētra-jñaḥ — the knower of the field; iti — thus; tat-vidaḥ — by those who know this.
Translation
Arjuna said: O my dear Kriṣṇa, I wish to know about prakriti [nature], puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge. Bhagavan Sri Krishna said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.
ślōkaḥ
kṣētrajñaṃ chāpi māṃ viddhi sarvakṣētrēṣu bhārata ।
kṣētrakṣētrajñayōrjñānaṃ yattajjñānaṃ mataṃ mama ॥ 3 ॥
Meaning
kṣētra-jñam — the knower of the field; cha — also; api — certainly; mām — Me; viddhi — know; sarva — all; kṣētrēṣu — in bodily fields; bhārata — O son of Bharata; kṣētra — the field of activities (the body); kṣētra-jñayōḥ — and the knower of the field; jñānam — knowledge of; yat — that which; tat — that; jñānam — knowledge; matam — opinion; mama — My.
Translation
O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.
ślōkaḥ
tatkṣētraṃ yachcha yādṛkcha yadvikāri yataścha yat ।
sa cha yō yatprabhāvaścha tatsamāsēna mē śaṛṇu ॥ 4 ॥
Meaning
tat — that; kṣētram — field of activities; yat — what; cha — also; yādṛk — as it is; cha — also; yat — having what; vikāri — changes; yataḥ — from which; cha — also; yat — what; saḥ — he; cha — also; yaḥ — who; yat — having what; prabhāvaḥ — influence; cha — also; tat — that; samāsēna — in summary; mē — from Me; śṛṇu — understand.
Translation
Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.
ślōkaḥ
ṛṣibhirbahudhā gītaṃ Chandōbhirvividhaiḥ pṛthak ।
brahmasūtrapadaiśchaiva hētumadbhairviniśchitaiḥ ॥ 5 ॥
Meaning
ṛṣibhiḥ — by the wise sages; bahudhā — in many ways; gītam — described; chandōbhiḥ — by Vedic hymns; vividhaiḥ — various; pṛthak — variously; brahma-sūtra — of the Vedānta; padaiḥ — by the aphorisms; cha — also; ēva — certainly; hētu-madbhiḥ — with cause and effect; viniśchitaiḥ — certain.
Translation
That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedānta-sūtra with all reasoning as to cause and effect.
ślōkaḥ
mahābhūtānyahaṅkārō buddhiravyaktamēva cha ।
indriyāṇi daśaikaṃ cha pañcha chēndriyagōcharāḥ ॥ 6 ॥
ichChā dvēṣaḥ sukhaṃ duḥkhaṃ saṅghātaśchētanā dhṛtiḥ ।
ētatkṣētraṃ samāsēna savikāramudāhṛtam ॥ 7 ॥
Meaning
mahā-bhūtāni — the great elements; ahaṅkāraḥ — false ego; buddhiḥ — intelligence; avyaktam — the unmanifested; ēva — certainly; cha — also; indriyāṇi — the senses; daśa-ēkam — eleven; cha — also; pañcha — five; cha — also; indriya-gō-charāḥ — the objects of the senses; ichchā — desire; dvēṣaḥ — hatred; sukham — happiness; duḥkham — distress; saṅghātaḥ — the aggregate; chētanā — living symptoms; dhṛtiḥ — conviction; ētat — all this; kṣētram — the field of activities; samāsēna — in summary; sa-vikāram — with interactions; udāhṛtam — exemplified.
Translation
The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions – all these are considered, in summary, to be the field of activities and its interactions.
ślōkaḥ
amānitvamadambhitvamahiṃsā kṣāntirārjavam ।
āchāryōpāsanaṃ śauchaṃ sthairyamātmavinigrahaḥ ॥ 8 ॥
indriyārthēṣu vairāgyamanahaṅkāra ēva cha ।
janmamṛtyujarāvyādhiduḥkhadōṣānudarśanam ॥ 9 ॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu ।
nityaṃ cha samachittatvamiṣṭāniṣṭōpapattiṣu ॥ 10 ॥
mayi chānanyayōgēna bhaktiravyabhichāriṇī ।
viviktadēśasēvitvamaratirjanasaṃsadi ॥ 11 ॥
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam ।
ētajjñānamiti prōktamajñānaṃ yadatō'nyathā ॥ 12 ॥
Meaning
amānitvam — humility; adambhitvam — pridelessness; ahiṃsā — nonviolence; kṣāntiḥ — tolerance; ārjavam — simplicity; āchārya-upāsanam — approaching a bona fide spiritual master; śaucham — cleanliness; sthairyam — steadfastness; ātma-vinigrahaḥ — self-control; indriya-arthēṣu — in the matter of the senses; vairāgyam — renunciation; anahaṅkāraḥ — being without false egoism; ēva — certainly; cha — also; janma — of birth; mṛtyu — death; jarā — old age; vyādhi — and disease; duḥkha — of the distress; dōṣa — the fault; anudarśanam — observing; asaktiḥ — being without attachment; anabhiṣvaṅgaḥ — being without association; putra — for son; dāra — wife; gṛha-ādiṣu — home, etc.; nityam — constant; cha — also; sama-chittatvam — equilibrium; iṣṭa — the desirable; aniṣṭa — and undesirable; upapattiṣu — having obtained; mayi — unto Me; cha — also; ananya-yōgēna — by unalloyed devotional service; bhaktiḥ — devotion; avyabhichāriṇī — without any break; vivikta — to solitary; dēśa — places; sēvitvam — aspiring; aratiḥ — being without attachment; jana-saṃsadi — to people in general; adhyātma — pertaining to the self; jñāna — in knowledge; nityatvam — constancy; tattva-jñāna — of knowledge of the truth; artha — for the object; darśanam — philosophy; ētat — all this; jñānam — knowledge; iti — thus; prōktam — declared; ajñānam — ignorance; yat — that which; ataḥ — from this; anyathā — other.
Translation
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth – all these I declare to be knowledge, and besides this whatever there may be is ignorance.
ślōkaḥ
jñēyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnautē ।
anādimatparaṃ brahma na sattannāsaduchyatē ॥ 13 ॥
Meaning
jñēyam — the knowable; yat — which; tat — that; pravakṣyāmi — I shall now explain; yat — which; jñātvā — knowing; amṛtam — nectar; aśnutē — one tastes; anādi — beginningless; mat-param — subordinate to Me; brahma — spirit; na — neither; sat — cause; tat — that; na — nor; asat — effect; uchyatē — is said to be.
Translation
I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.
ślōkaḥ
sarvataḥ pāṇipādaṃ tatsarvatō'kṣiśirōmukham ।
sarvataḥśrutimallōkē sarvamāvṛtya tiṣṭhati ॥ 14 ॥
Meaning
sarvataḥ — everywhere; pāṇi — hands; pādam — legs; tat — that; sarvataḥ — everywhere; akṣi — eyes; śiraḥ — heads; mukham — faces; sarvataḥ — everywhere; śruti-mat — having ears; lōkē — in the world; sarvam — everything; āvṛtya — covering; tiṣṭhati — exists.
Translation
Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.
ślōkaḥ
sarvēndriyaguṇābhāsaṃ sarvēndriyavivarjitam ।
asaktaṃ sarvabhṛchchaaiva nirguṇaṃ guṇabhōktṛ cha ॥ 15 ॥
Meaning
sarva — of all; indriya — senses; guṇa — of the qualities; ābhāsam — the original source; sarva — all; indriya — senses; vivarjitam — being without; asaktam — without attachment; sarva-bhṛt — the maintainer of everyone; cha — also; ēva — certainly; nirguṇam — without material qualities; guṇa-bhōktṛ — master of the guṇas; cha — also.
Translation
The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.
ślōkaḥ
bahirantaścha bhūtānāmacharaṃ charamēva cha ।
sūkṣmatvāttadavijñēyaṃ dūrasthaṃ chāntikē cha tat ॥ 16 ॥
Meaning
bahiḥ — outside; antaḥ — inside; cha — also; bhūtānām — of all living entities; acharam — not moving; charam — moving; ēva — also; cha — and; sūkṣmatvāt — on account of being subtle; tat — that; avijñēyam — unknowable; dūra-stham — far away; cha — also; antikē — near; cha — and; tat — that.
Translation
The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.
ślōkaḥ
avibhaktaṃ cha bhūtēṣu vibhaktamiva cha sthitam ।
bhūtabhartṛ cha tajjñēyaṃ grasiṣṇu prabhaviṣṇu cha ॥ 17 ॥
Meaning
avibhaktam — without division; cha — also; bhūtēṣu — in all living beings; vibhaktam — divided; iva — as if; cha — also; sthitam — situated; bhūta-bhartṛ — the maintainer of all living entities; cha — also; tat — that; jñēyam — to be understood; grasiṣṇu — devouring; prabhaviṣṇu — developing; cha — also.
Translation
Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.
ślōkaḥ
jyōtiṣāmapi tajjyōtistamasaḥ paramuchyatē ।
jñānaṃ jñēyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ॥ 18 ॥
Meaning
jyōtiṣām — in all luminous objects; api — also; tat — that; jyōtiḥ — the source of light; tamasaḥ — the darkness; param — beyond; uchyatē — is said; jñānam — knowledge; jñēyam — to be known; jñāna-gamyam — to be approached by knowledge; hṛdi — in the heart; sarvasya — of everyone; viṣṭhitam — situated.
Translation
He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.
ślōkaḥ
iti kṣētraṃ tathā jñānaṃ jñēyaṃ chōktaṃ samāsataḥ ।
madbhakta ētadvijñāya madbhaāvāyōpapadyatē ॥ 19 ॥
Meaning
iti — thus; kṣētram — the field of activities (the body); tathā — also; jñānam — knowledge; jñēyam — the knowable; cha — also; uktam — described; samāsataḥ — in summary; mat-bhaktaḥ — My devotee; ētat — all this; vijñāya — after understanding; mat-bhāvāya — to My nature; upapadyatē — attains.
Translation
Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.
ślōkaḥ
prakṛtiṃ puruṣaṃ chaiva viddhyanādī ubhāvapi ।
vikārāṃścha guṇāṃśchaiva viddhi prakṛtisambhavān ॥ 20 ॥
Meaning
prakṛtim — material nature; puruṣam — the living entities; cha — also; ēva — certainly; viddhi — you must know; anādī — without beginning; ubhau — both; api — also; vikārān — transformations; cha — also; guṇān — the three modes of nature; cha — also; ēva — certainly; viddhi — know; prakṛti — material nature; sambhavān — produced of.
Translation
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.
ślōkaḥ
kāryakāraṇakartṛtvē hētuḥ prakṛtiruchyatē ।
puruṣaḥ sukhaduḥkhānāṃ bhōktṛtvē hēturuchyatē ॥ 21 ॥
Meaning
kārya — of effect; kāraṇa — and cause; kartṛtvē — in the matter of creation; hētuḥ — the instrument; prakṛtiḥ — material nature; uchyatē — is said to be; puruṣaḥ — the living entity; sukha — of happiness; duḥkhānām — and distress; bhōktṛtvē — in enjoyment; hētuḥ — the instrument; uchyatē — is said to be.
Translation
Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
ślōkaḥ
puruṣaḥ prakṛtisthō hi bhuṅktē prakṛtijānguṇān ।
kāraṇaṃ guṇasaṅgō'sya sadasadyōnijanmasu ॥ 22 ॥
Meaning
puruṣaḥ — the living entity; prakṛti-sthaḥ — being situated in the material energy; hi — certainly; bhuṅktē — enjoys; prakṛti-jān — produced by the material nature; guṇān — the modes of nature; kāraṇam — the cause; guṇa-saṅgaḥ — the association with the modes of nature; asya — of the living entity; sat-asat — in good and bad; yōni — species of life; janmasu — in births.
Translation
The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.
ślōkaḥ
upadraṣṭānumantā cha bhartā bhōktā mahēśvaraḥ ।
paramātmēti chāpyuktō dēhē'sminpuruṣaḥ paraḥ ॥ 23 ॥
Meaning
upadraṣṭā — overseer; anumantā — permitter; cha — also; bhartā — master; bhōktā — supreme enjoyer; mahā-īśvaraḥ — the Supreme Lord; parama-ātmā — the Supersoul; iti — also; cha — and; api — indeed; uktaḥ — is said; dēhē — in the body; asmin — this; puruṣaḥ — enjoyer; paraḥ — transcendental.
Translation
Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.
ślōkaḥ
ya ēvaṃ vētti puruṣaṃ prakṛtiṃ cha guṇaiḥ saha ।
sarvathā vartamānō'pi na sa bhūyō'bhijāyatē ॥ 24 ॥
Meaning
yaḥ — anyone who; ēvam — thus; vētti — understands; puruṣam — the living entity; prakṛtim — material nature; cha — and; guṇaiḥ — the modes of material nature; saha — with; sarvathā — in all ways; vartamānaḥ — being situated; api — in spite of; na — never; saḥ — he; bhūyaḥ — again; abhijāyatē — takes his birth.
Translation
One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.
ślōkaḥ
dhyānēnātmani paśyanti kēchidātmānamātmanā ।
anyē sāṅkhyēna yōgēna karmayōgēna chāparē ॥ 25 ॥
Meaning
dhyānēna — by meditation; ātmani — within the self; paśyanti — see; kēchit — some; ātmānam — the Supersoul; ātmanā — by the mind; anyē — others; sāṅkhyēna — of philosophical discussion; yōgēna — by the yoga system; karma-yōgēna — by activities without fruitive desire; cha — also; aparē — others.
Translation
Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.
ślōkaḥ
anyē tvēvamajānantaḥ śrutvānyēbhya upāsatē ।
tē'pi chātitarantyēva mṛtyuṃ śrutiparāyaṇāḥ ॥ 26 ॥
Meaning
anyē — others; tu — but; ēvam — thus; ajānantaḥ — without spiritual knowledge; śrutvā — by hearing; anyēbhyaḥ — from others; upāsatē — begin to worship; tē — they; api — also; cha — and; atitaranti — transcend; ēva — certainly; mṛtyum — the path of death; śruti-parāyaṇāḥ — inclined to the process of hearing.
Translation
Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.
ślōkaḥ
yāvatsañjāyatē kiñchitsattvaṃ sthāvarajaṅgamam ।
kṣētrakṣētrajñasaṃyōgāttadviddhi bharatarṣabha ॥ 27 ॥
Meaning
yāvat — whatever; sañjāyatē — comes into being; kiñchit — anything; sattvam — existence; sthāvara — not moving; jaṅgamam — moving; kṣētra — of the body; kṣētra-jña — and the knower of the body; saṃyōgāt — by the union between; tat viddhi — you must know it; bharata-ṛṣabha — O chief of the Bhāratas.
Translation
O chief of the Bhāratas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.
ślōkaḥ
samaṃ sarvēṣu bhūtēṣu tiṣṭhantaṃ paramēśvaram ।
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ॥ 28 ॥
Meaning
samam — equally; sarvēṣu — in all; bhūtēṣu — living entities; tiṣṭhan tam — residing; parama-īśvaram — the Supersoul; vinaśyatsu — in the destructible; avinaśyantam — not destroyed; yaḥ — anyone who; paśyati — sees; saḥ — he; paśyati — actually sees.
Translation
One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees.
ślōkaḥ
samaṃ paśyanhi sarvatra samavasthitamīśvaram ।
na hinastyātmanātmānaṃ tatō yāti parāṃ gatim ॥ 29 ॥
Meaning
samam — equally; paśyan — seeing; hi — certainly; sarvatra — everywhere; samavasthitam — equally situated; īśvaram — the Supersoul; na — does not; hinasti — degrade; ātmanā — by the mind; ātmānam — the soul; tataḥ — then; yāti — reaches; parām — the transcendental; gatim — destination.
Translation
One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.
ślōkaḥ
prakṛtyaiva cha karmāṇi kriyamāṇāni sarvaśaḥ ।
yaḥ paśyati tathātmānamakartāraṃ sa paśyati ॥ 30 ॥
Meaning
prakṛtyā — by material nature; ēva — certainly; cha — also; karmāṇi — activities; kriyamāṇāni — being performed; sarvaśaḥ — in all respects; yaḥ — anyone who; paśyati — sees; tathā — also; ātmānam — himself; akartāram — the nondoer; saḥ — he; paśyati — sees perfectly.
Translation
One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.
ślōkaḥ
yadā bhūtapṛthagbhāvamēkasthamanupaśyati ।
tata ēva cha vistāraṃ brahma sampadyatē tadā ॥ 31 ॥
Meaning
yadā — when; bhūta — of living entities; pṛthak-bhāvam — separated identities; ēka-stham — situated in one; anupaśyati — one tries to see through authority; tataḥ ēva — thereafter; cha — also; vistāram — the expansion; brahma — the Absolute; sampadyatē — he attains; tadā — at that time.
Translation
When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.
ślōkaḥ
anāditvānnirguṇatvātparamātmāyamavyayaḥ ।
śarīrasthō'pi kauntēya na karōti na lipyatē ॥ 32 ॥
Meaning
anāditvāt — due to eternity; nirguṇatvāt — due to being transcendental; parama — beyond material nature; ātmā — spirit; ayam — this; avyayaḥ — inexhaustible; śarīra-sthaḥ — dwelling in the body; api — though; kauntēya — O son of Kuntī; na karōti — never does anything; na lipyatē — nor is he entangled.
Translation
Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
ślōkaḥ
yathā sarvagataṃ saukṣmyādākāśaṃ nōpalipyatē ।
sarvatrāvasthitō dēhē tathātmā nōpalipyatē ॥ 33 ॥
Meaning
yathā — as; sarva-gatam — all-pervading; saukṣmyāt — due to being subtle; ākāśam — the sky; na — never; upalipyatē — mixes; sarvatra — everywhere; avasthitaḥ — situated; dēhē — in the body; tathā — so; ātmā — the self; na — never; upalipyatē — mixes.
Translation
The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.
ślōkaḥ
yathā prakāśayatyēkaḥ kṛtsnaṃ lōkamimaṃ raviḥ ।
kṣētraṃ kṣētrī tathā kṛtsnaṃ prakāśayati bhārata ॥ 34 ॥
Meaning
yathā — as; prakāśayati — illuminates; ēkaḥ — one; kṛtsnam — the whole; lōkam — universe; imam — this; raviḥ — sun; kṣētram — this body; kṣētrī — the soul; tathā — similarly; kṛtsnam — all; prakāśayati — illuminates; bhārata — O son of Bharata.
Translation
O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
ślōkaḥ
kṣētrakṣētrajñayōrēvamantaraṃ jñānachakṣuṣā ।
bhūtaprakṛtimōkṣaṃ cha yē viduryānti tē param ॥ 35 ॥
Meaning
kṣētra — of the body; kṣētra-jñayōḥ — of the proprietor of the body; ēvam — thus; antaram — the difference; jñāna-chakṣuṣā — by the vision of knowledge; bhūta — of the living entity; prakṛti — from material nature; mōkṣam — the liberation; cha — also; yē — those who; viduḥ — know; yānti — approach; tē — they; param — the Supreme.
Translation
Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.
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