ಶ್ಲೋಕಃ
ಅರ್ಜುನ ಉವಾಚ
ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚೈವ ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞಮೇವ ಚ ।
ಏತದ್ವೇದಿತುಮಿಚ್ಛಾಮಿ ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಚ ಕೇಶವ ॥ 1 ॥
ಶ್ರೀಭಗವಾನುವಾಚ
ಇದಂ ಶರೀರಂ ಕೌನ್ತೇಯ ಕ್ಷೇತ್ರಮಿತ್ಯಭಿಧೀಯತೇ ।
ಏತದ್ಯೋ ವೇತ್ತಿ ತಂ ಪ್ರಾಹುಃ ಕ್ಷೇತ್ರಜ್ಞ ಇತಿ ತದ್ವಿದಃ ॥ 2 ॥
Meaning
ಅರ್ಜುನಃ ಉವಾಚ — Arjuna said; ಪ್ರಕೃತಿಮ್ — nature; ಪುರುಷಮ್ — the enjoyer; ಚ — also; ಏವ — certainly; ಕ್ಷೇತ್ರಮ್ — the field; ಕ್ಷೇತ್ರ-ಜ್ಞಮ್ — the knower of the field; ಏವ — certainly; ಚ — also; ಏತತ್ — all this; ವೇದಿತುಮ್ — to understand; ಇಚ್ಚಾಮಿ — I wish; ಜ್ಞಾನಮ್ — knowledge; ಜ್ಞೇಯಮ್ — the object of knowledge; ಚ — also; ಕೇಶವ — O Kriṣṇa; ಶ್ರೀ-ಭಗವಾನ್ ಉವಾಚ — the Personality of Godhead said; ಇದಮ್ — this; ಶರೀರಮ್ — body; ಕೌನ್ತೇಯ — O son of Kuntī; ಕ್ಷೇತ್ರಮ್ — the field; ಇತಿ — thus; ಅಭಿಧೀಯತೇ — is called; ಏತತ್ — this; ಯಃ — one who; ವೇತ್ತಿ — knows; ತಮ್ — he; ಪ್ರಾಹುಃ — is called; ಕ್ಷೇತ್ರ-ಜ್ಞಃ — the knower of the field; ಇತಿ — thus; ತತ್-ವಿದಃ — 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.
ಶ್ಲೋಕಃ
ಕ್ಷೇತ್ರಜ್ಞಂ ಚಾಪಿ ಮಾಂ ವಿದ್ಧಿ ಸರ್ವಕ್ಷೇತ್ರೇಷು ಭಾರತ ।
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞಯೋರ್ಜ್ಞಾನಂ ಯತ್ತಜ್ಜ್ಞಾನಂ ಮತಂ ಮಮ ॥ 3 ॥
Meaning
ಕ್ಷೇತ್ರ-ಜ್ಞಮ್ — the knower of the field; ಚ — also; ಅಪಿ — certainly; ಮಾಮ್ — Me; ವಿದ್ಧಿ — know; ಸರ್ವ — all; ಕ್ಷೇತ್ರೇಷು — in bodily fields; ಭಾರತ — O son of Bharata; ಕ್ಷೇತ್ರ — the field of activities (the body); ಕ್ಷೇತ್ರ-ಜ್ಞಯೋಃ — and the knower of the field; ಜ್ಞಾನಮ್ — knowledge of; ಯತ್ — that which; ತತ್ — that; ಜ್ಞಾನಮ್ — knowledge; ಮತಮ್ — opinion; ಮಮ — 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.
ಶ್ಲೋಕಃ
ತತ್ಕ್ಷೇತ್ರಂ ಯಚ್ಚ ಯಾದೃಕ್‍ಚ ಯದ್ವಿಕಾರಿ ಯತಶ್ಚ ಯತ್ ।
ಸ ಚ ಯೋ ಯತ್ಪ್ರಭಾವಶ್ಚ ತತ್ಸಮಾಸೇನ ಮೇ ಶ‍ಋಣು ॥ 4 ॥
Meaning
ತತ್ — that; ಕ್ಷೇತ್ರಮ್ — field of activities; ಯತ್ — what; ಚ — also; ಯಾದೃಕ್ — as it is; ಚ — also; ಯತ್ — having what; ವಿಕಾರಿ — changes; ಯತಃ — from which; ಚ — also; ಯತ್ — what; ಸಃ — he; ಚ — also; ಯಃ — who; ಯತ್ — having what; ಪ್ರಭಾವಃ — influence; ಚ — also; ತತ್ — that; ಸಮಾಸೇನ — in summary; ಮೇ — from Me; ಶೃಣು — 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.
ಶ್ಲೋಕಃ
ಋಷಿಭಿರ್ಬಹುಧಾ ಗೀತಂ ಛನ್ದೋಭಿರ್ವಿವಿಧೈಃ ಪೃಥಕ್ ।
ಬ್ರಹ್ಮಸೂತ್ರಪದೈಶ್ಚೈವ ಹೇತುಮದ್ಭ‍ಇರ್ವಿನಿಶ್ಚಿತೈಃ ॥ 5 ॥
Meaning
ಋಷಿಭಿಃ — by the wise sages; ಬಹುಧಾ — in many ways; ಗೀತಮ್ — described; ಚನ್ದೋಭಿಃ — by Vedic hymns; ವಿವಿಧೈಃ — various; ಪೃಥಕ್ — variously; ಬ್ರಹ್ಮ-ಸೂತ್ರ — of the Vedānta; ಪದೈಃ — by the aphorisms; ಚ — also; ಏವ — certainly; ಹೇತು-ಮದ್ಭಿಃ — with cause and effect; ವಿನಿಶ್ಚಿತೈಃ — 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.
ಶ್ಲೋಕಃ
ಮಹಾಭೂತಾನ್ಯಹಙ್ಕಾರೋ ಬುದ್ಧಿರವ್ಯಕ್ತಮೇವ ಚ ।
ಇನ್ದ್ರಿಯಾಣಿ ದಶೈಕಂ ಚ ಪಞ್ಚ ಚೇನ್ದ್ರಿಯಗೋಚರಾಃ ॥ 6 ॥
ಇಚ್ಛಾ ದ್ವೇಷಃ ಸುಖಂ ದುಃಖಂ ಸಙ್ಘಾತಶ್ಚೇತನಾ ಧೃತಿಃ ।
ಏತತ್ಕ್ಷೇತ್ರಂ ಸಮಾಸೇನ ಸವಿಕಾರಮುದಾಹೃತಮ್ ॥ 7 ॥
Meaning
ಮಹಾ-ಭೂತಾನಿ — the great elements; ಅಹಙ್ಕಾರಃ — false ego; ಬುದ್ಧಿಃ — intelligence; ಅವ್ಯಕ್ತಮ್ — the unmanifested; ಏವ — certainly; ಚ — also; ಇನ್ದ್ರಿಯಾಣಿ — the senses; ದಶ-ಏಕಮ್ — eleven; ಚ — also; ಪಞ್ಚ — five; ಚ — also; ಇನ್ದ್ರಿಯ-ಗೋ-ಚರಾಃ — the objects of the senses; ಇಚ್ಚಾ — desire; ದ್ವೇಷಃ — hatred; ಸುಖಮ್ — happiness; ದುಃಖಮ್ — distress; ಸಙ್ಘಾತಃ — the aggregate; ಚೇತನಾ — living symptoms; ಧೃತಿಃ — conviction; ಏತತ್ — all this; ಕ್ಷೇತ್ರಮ್ — the field of activities; ಸಮಾಸೇನ — in summary; ಸ-ವಿಕಾರಮ್ — with interactions; ಉದಾಹೃತಮ್ — 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.
ಶ್ಲೋಕಃ
ಅಮಾನಿತ್ವಮದಮ್ಭಿತ್ವಮಹಿಂಸಾ ಕ್ಷಾನ್ತಿರಾರ್ಜವಮ್ ।
ಆಚಾರ್ಯೋಪಾಸನಂ ಶೌಚಂ ಸ್ಥೈರ್ಯಮಾತ್ಮವಿನಿಗ್ರಹಃ ॥ 8 ॥
ಇನ್ದ್ರಿಯಾರ್ಥೇಷು ವೈರಾಗ್ಯಮನಹಙ್ಕಾರ ಏವ ಚ ।
ಜನ್ಮಮೃತ್ಯುಜರಾವ್ಯಾಧಿದುಃಖದೋಷಾನುದರ್ಶನಮ್ ॥ 9 ॥
ಅಸಕ್ತಿರನಭಿಷ್ವಙ್ಗಃ ಪುತ್ರದಾರಗೃಹಾದಿಷು ।
ನಿತ್ಯಂ ಚ ಸಮಚಿತ್ತತ್ವಮಿಷ್ಟಾನಿಷ್ಟೋಪಪತ್ತಿಷು ॥ 10 ॥
ಮಯಿ ಚಾನನ್ಯಯೋಗೇನ ಭಕ್ತಿರವ್ಯಭಿಚಾರಿಣೀ ।
ವಿವಿಕ್ತದೇಶಸೇವಿತ್ವಮರತಿರ್ಜನಸಂಸದಿ ॥ 11 ॥
ಅಧ್ಯಾತ್ಮಜ್ಞಾನನಿತ್ಯತ್ವಂ ತತ್ತ್ವಜ್ಞಾನಾರ್ಥದರ್ಶನಮ್ ।
ಏತಜ್ಜ್ಞಾನಮಿತಿ ಪ್ರೋಕ್ತಮಜ್ಞಾನಂ ಯದತೋಽನ್ಯಥಾ ॥ 12 ॥
Meaning
ಅಮಾನಿತ್ವಮ್ — humility; ಅದಮ್ಭಿತ್ವಮ್ — pridelessness; ಅಹಿಂಸಾ — nonviolence; ಕ್ಷಾನ್ತಿಃ — tolerance; ಆರ್ಜವಮ್ — simplicity; ಆಚಾರ್ಯ-ಉಪಾಸನಮ್ — approaching a bona fide spiritual master; ಶೌಚಮ್ — cleanliness; ಸ್ಥೈರ್ಯಮ್ — steadfastness; ಆತ್ಮ-ವಿನಿಗ್ರಹಃ — self-control; ಇನ್ದ್ರಿಯ-ಅರ್ಥೇಷು — in the matter of the senses; ವೈರಾಗ್ಯಮ್ — renunciation; ಅನಹಙ್ಕಾರಃ — being without false egoism; ಏವ — certainly; ಚ — also; ಜನ್ಮ — of birth; ಮೃತ್ಯು — death; ಜರಾ — old age; ವ್ಯಾಧಿ — and disease; ದುಃಖ — of the distress; ದೋಷ — the fault; ಅನುದರ್ಶನಮ್ — observing; ಅಸಕ್ತಿಃ — being without attachment; ಅನಭಿಷ್ವಙ್ಗಃ — being without association; ಪುತ್ರ — for son; ದಾರ — wife; ಗೃಹ-ಆದಿಷು — home, etc.; ನಿತ್ಯಮ್ — constant; ಚ — also; ಸಮ-ಚಿತ್ತತ್ವಮ್ — equilibrium; ಇಷ್ಟ — the desirable; ಅನಿಷ್ಟ — and undesirable; ಉಪಪತ್ತಿಷು — having obtained; ಮಯಿ — unto Me; ಚ — also; ಅನನ್ಯ-ಯೋಗೇನ — by unalloyed devotional service; ಭಕ್ತಿಃ — devotion; ಅವ್ಯಭಿಚಾರಿಣೀ — without any break; ವಿವಿಕ್ತ — to solitary; ದೇಶ — places; ಸೇವಿತ್ವಮ್ — aspiring; ಅರತಿಃ — being without attachment; ಜನ-ಸಂಸದಿ — to people in general; ಅಧ್ಯಾತ್ಮ — pertaining to the self; ಜ್ಞಾನ — in knowledge; ನಿತ್ಯತ್ವಮ್ — constancy; ತತ್ತ್ವ-ಜ್ಞಾನ — of knowledge of the truth; ಅರ್ಥ — for the object; ದರ್ಶನಮ್ — philosophy; ಏತತ್ — all this; ಜ್ಞಾನಮ್ — knowledge; ಇತಿ — thus; ಪ್ರೋಕ್ತಮ್ — declared; ಅಜ್ಞಾನಮ್ — ignorance; ಯತ್ — that which; ಅತಃ — from this; ಅನ್ಯಥಾ — 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.
ಶ್ಲೋಕಃ
ಜ್ಞೇಯಂ ಯತ್ತತ್ಪ್ರವಕ್ಷ್ಯಾಮಿ ಯಜ್ಜ್ಞಾತ್ವಾಮೃತಮಶ್ನ‍ಉತೇ ।
ಅನಾದಿಮತ್ಪರಂ ಬ್ರಹ್ಮ ನ ಸತ್ತನ್ನಾಸದುಚ್ಯತೇ ॥ 13 ॥
Meaning
ಜ್ಞೇಯಮ್ — the knowable; ಯತ್ — which; ತತ್ — that; ಪ್ರವಕ್ಷ್ಯಾಮಿ — I shall now explain; ಯತ್ — which; ಜ್ಞಾತ್ವಾ — knowing; ಅಮೃತಮ್ — nectar; ಅಶ್ನುತೇ — one tastes; ಅನಾದಿ — beginningless; ಮತ್-ಪರಮ್ — subordinate to Me; ಬ್ರಹ್ಮ — spirit; ನ — neither; ಸತ್ — cause; ತತ್ — that; ನ — nor; ಅಸತ್ — effect; ಉಚ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಸರ್ವತಃ ಪಾಣಿಪಾದಂ ತತ್ಸರ್ವತೋಽಕ್ಷಿಶಿರೋಮುಖಮ್ ।
ಸರ್ವತಃಶ್ರುತಿಮಲ್ಲೋಕೇ ಸರ್ವಮಾವೃತ್ಯ ತಿಷ್ಠತಿ ॥ 14 ॥
Meaning
ಸರ್ವತಃ — everywhere; ಪಾಣಿ — hands; ಪಾದಮ್ — legs; ತತ್ — that; ಸರ್ವತಃ — everywhere; ಅಕ್ಷಿ — eyes; ಶಿರಃ — heads; ಮುಖಮ್ — faces; ಸರ್ವತಃ — everywhere; ಶ್ರುತಿ-ಮತ್ — having ears; ಲೋಕೇ — in the world; ಸರ್ವಮ್ — everything; ಆವೃತ್ಯ — covering; ತಿಷ್ಠತಿ — 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.
ಶ್ಲೋಕಃ
ಸರ್ವೇನ್ದ್ರಿಯಗುಣಾಭಾಸಂ ಸರ್ವೇನ್ದ್ರಿಯವಿವರ್ಜಿತಮ್ ।
ಅಸಕ್ತಂ ಸರ್ವಭೃಚ್ಚ‍ಐವ ನಿರ್ಗುಣಂ ಗುಣಭೋಕ್ತೃ ಚ ॥ 15 ॥
Meaning
ಸರ್ವ — of all; ಇನ್ದ್ರಿಯ — senses; ಗುಣ — of the qualities; ಆಭಾಸಮ್ — the original source; ಸರ್ವ — all; ಇನ್ದ್ರಿಯ — senses; ವಿವರ್ಜಿತಮ್ — being without; ಅಸಕ್ತಮ್ — without attachment; ಸರ್ವ-ಭೃತ್ — the maintainer of everyone; ಚ — also; ಏವ — certainly; ನಿರ್ಗುಣಮ್ — without material qualities; ಗುಣ-ಭೋಕ್ತೃ — master of the guṇas; ಚ — 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.
ಶ್ಲೋಕಃ
ಬಹಿರನ್ತಶ್ಚ ಭೂತಾನಾಮಚರಂ ಚರಮೇವ ಚ ।
ಸೂಕ್ಷ್ಮತ್ವಾತ್ತದವಿಜ್ಞೇಯಂ ದೂರಸ್ಥಂ ಚಾನ್ತಿಕೇ ಚ ತತ್ ॥ 16 ॥
Meaning
ಬಹಿಃ — outside; ಅನ್ತಃ — inside; ಚ — also; ಭೂತಾನಾಮ್ — of all living entities; ಅಚರಮ್ — not moving; ಚರಮ್ — moving; ಏವ — also; ಚ — and; ಸೂಕ್ಷ್ಮತ್ವಾತ್ — on account of being subtle; ತತ್ — that; ಅವಿಜ್ಞೇಯಮ್ — unknowable; ದೂರ-ಸ್ಥಮ್ — far away; ಚ — also; ಅನ್ತಿಕೇ — near; ಚ — and; ತತ್ — 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.
ಶ್ಲೋಕಃ
ಅವಿಭಕ್ತಂ ಚ ಭೂತೇಷು ವಿಭಕ್ತಮಿವ ಚ ಸ್ಥಿತಮ್ ।
ಭೂತಭರ್ತೃ ಚ ತಜ್ಜ್ಞೇಯಂ ಗ್ರಸಿಷ್ಣು ಪ್ರಭವಿಷ್ಣು ಚ ॥ 17 ॥
Meaning
ಅವಿಭಕ್ತಮ್ — without division; ಚ — also; ಭೂತೇಷು — in all living beings; ವಿಭಕ್ತಮ್ — divided; ಇವ — as if; ಚ — also; ಸ್ಥಿತಮ್ — situated; ಭೂತ-ಭರ್ತೃ — the maintainer of all living entities; ಚ — also; ತತ್ — that; ಜ್ಞೇಯಮ್ — to be understood; ಗ್ರಸಿಷ್ಣು — devouring; ಪ್ರಭವಿಷ್ಣು — developing; ಚ — 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.
ಶ್ಲೋಕಃ
ಜ್ಯೋತಿಷಾಮಪಿ ತಜ್ಜ್ಯೋತಿಸ್ತಮಸಃ ಪರಮುಚ್ಯತೇ ।
ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಜ್ಞಾನಗಮ್ಯಂ ಹೃದಿ ಸರ್ವಸ್ಯ ವಿಷ್ಠಿತಮ್ ॥ 18 ॥
Meaning
ಜ್ಯೋತಿಷಾಮ್ — in all luminous objects; ಅಪಿ — also; ತತ್ — that; ಜ್ಯೋತಿಃ — the source of light; ತಮಸಃ — the darkness; ಪರಮ್ — beyond; ಉಚ್ಯತೇ — is said; ಜ್ಞಾನಮ್ — knowledge; ಜ್ಞೇಯಮ್ — to be known; ಜ್ಞಾನ-ಗಮ್ಯಮ್ — to be approached by knowledge; ಹೃದಿ — in the heart; ಸರ್ವಸ್ಯ — of everyone; ವಿಷ್ಠಿತಮ್ — 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.
ಶ್ಲೋಕಃ
ಇತಿ ಕ್ಷೇತ್ರಂ ತಥಾ ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಚೋಕ್ತಂ ಸಮಾಸತಃ ।
ಮದ್ಭ‍ಕ್ತ ಏತದ್ವಿಜ್ಞಾಯ ಮದ್ಭ‍ಆವಾಯೋಪಪದ್ಯತೇ ॥ 19 ॥
Meaning
ಇತಿ — thus; ಕ್ಷೇತ್ರಮ್ — the field of activities (the body); ತಥಾ — also; ಜ್ಞಾನಮ್ — knowledge; ಜ್ಞೇಯಮ್ — the knowable; ಚ — also; ಉಕ್ತಮ್ — described; ಸಮಾಸತಃ — in summary; ಮತ್-ಭಕ್ತಃ — My devotee; ಏತತ್ — all this; ವಿಜ್ಞಾಯ — after understanding; ಮತ್-ಭಾವಾಯ — to My nature; ಉಪಪದ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚೈವ ವಿದ್ಧ್ಯನಾದೀ ಉಭಾವಪಿ ।
ವಿಕಾರಾಂಶ್ಚ ಗುಣಾಂಶ್ಚೈವ ವಿದ್ಧಿ ಪ್ರಕೃತಿಸಮ್ಭವಾನ್ ॥ 20 ॥
Meaning
ಪ್ರಕೃತಿಮ್ — material nature; ಪುರುಷಮ್ — the living entities; ಚ — also; ಏವ — certainly; ವಿದ್ಧಿ — you must know; ಅನಾದೀ — without beginning; ಉಭೌ — both; ಅಪಿ — also; ವಿಕಾರಾನ್ — transformations; ಚ — also; ಗುಣಾನ್ — the three modes of nature; ಚ — also; ಏವ — certainly; ವಿದ್ಧಿ — know; ಪ್ರಕೃತಿ — material nature; ಸಮ್ಭವಾನ್ — 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.
ಶ್ಲೋಕಃ
ಕಾರ್ಯಕಾರಣಕರ್ತೃತ್ವೇ ಹೇತುಃ ಪ್ರಕೃತಿರುಚ್ಯತೇ ।
ಪುರುಷಃ ಸುಖದುಃಖಾನಾಂ ಭೋಕ್ತೃತ್ವೇ ಹೇತುರುಚ್ಯತೇ ॥ 21 ॥
Meaning
ಕಾರ್ಯ — of effect; ಕಾರಣ — and cause; ಕರ್ತೃತ್ವೇ — in the matter of creation; ಹೇತುಃ — the instrument; ಪ್ರಕೃತಿಃ — material nature; ಉಚ್ಯತೇ — is said to be; ಪುರುಷಃ — the living entity; ಸುಖ — of happiness; ದುಃಖಾನಾಮ್ — and distress; ಭೋಕ್ತೃತ್ವೇ — in enjoyment; ಹೇತುಃ — the instrument; ಉಚ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಪುರುಷಃ ಪ್ರಕೃತಿಸ್ಥೋ ಹಿ ಭುಙ್ಕ್ತೇ ಪ್ರಕೃತಿಜಾನ್ಗುಣಾನ್ ।
ಕಾರಣಂ ಗುಣಸಙ್ಗೋಽಸ್ಯ ಸದಸದ್ಯೋನಿಜನ್ಮಸು ॥ 22 ॥
Meaning
ಪುರುಷಃ — the living entity; ಪ್ರಕೃತಿ-ಸ್ಥಃ — being situated in the material energy; ಹಿ — certainly; ಭುಙ್ಕ್ತೇ — enjoys; ಪ್ರಕೃತಿ-ಜಾನ್ — produced by the material nature; ಗುಣಾನ್ — the modes of nature; ಕಾರಣಮ್ — the cause; ಗುಣ-ಸಙ್ಗಃ — the association with the modes of nature; ಅಸ್ಯ — of the living entity; ಸತ್-ಅಸತ್ — in good and bad; ಯೋನಿ — species of life; ಜನ್ಮಸು — 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.
ಶ್ಲೋಕಃ
ಉಪದ್ರಷ್ಟಾನುಮನ್ತಾ ಚ ಭರ್ತಾ ಭೋಕ್ತಾ ಮಹೇಶ್ವರಃ ।
ಪರಮಾತ್ಮೇತಿ ಚಾಪ್ಯುಕ್ತೋ ದೇಹೇಽಸ್ಮಿನ್ಪುರುಷಃ ಪರಃ ॥ 23 ॥
Meaning
ಉಪದ್ರಷ್ಟಾ — overseer; ಅನುಮನ್ತಾ — permitter; ಚ — also; ಭರ್ತಾ — master; ಭೋಕ್ತಾ — supreme enjoyer; ಮಹಾ-ಈಶ್ವರಃ — the Supreme Lord; ಪರಮ-ಆತ್ಮಾ — the Supersoul; ಇತಿ — also; ಚ — and; ಅಪಿ — indeed; ಉಕ್ತಃ — is said; ದೇಹೇ — in the body; ಅಸ್ಮಿನ್ — this; ಪುರುಷಃ — enjoyer; ಪರಃ — 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.
ಶ್ಲೋಕಃ
ಯ ಏವಂ ವೇತ್ತಿ ಪುರುಷಂ ಪ್ರಕೃತಿಂ ಚ ಗುಣೈಃ ಸಹ ।
ಸರ್ವಥಾ ವರ್ತಮಾನೋಽಪಿ ನ ಸ ಭೂಯೋಽಭಿಜಾಯತೇ ॥ 24 ॥
Meaning
ಯಃ — anyone who; ಏವಮ್ — thus; ವೇತ್ತಿ — understands; ಪುರುಷಮ್ — the living entity; ಪ್ರಕೃತಿಮ್ — material nature; ಚ — and; ಗುಣೈಃ — the modes of material nature; ಸಹ — with; ಸರ್ವಥಾ — in all ways; ವರ್ತಮಾನಃ — being situated; ಅಪಿ — in spite of; ನ — never; ಸಃ — he; ಭೂಯಃ — again; ಅಭಿಜಾಯತೇ — 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.
ಶ್ಲೋಕಃ
ಧ್ಯಾನೇನಾತ್ಮನಿ ಪಶ್ಯನ್ತಿ ಕೇಚಿದಾತ್ಮಾನಮಾತ್ಮನಾ ।
ಅನ್ಯೇ ಸಾಙ್ಖ್ಯೇನ ಯೋಗೇನ ಕರ್ಮಯೋಗೇನ ಚಾಪರೇ ॥ 25 ॥
Meaning
ಧ್ಯಾನೇನ — by meditation; ಆತ್ಮನಿ — within the self; ಪಶ್ಯನ್ತಿ — see; ಕೇಚಿತ್ — some; ಆತ್ಮಾನಮ್ — the Supersoul; ಆತ್ಮನಾ — by the mind; ಅನ್ಯೇ — others; ಸಾಙ್ಖ್ಯೇನ — of philosophical discussion; ಯೋಗೇನ — by the yoga system; ಕರ್ಮ-ಯೋಗೇನ — by activities without fruitive desire; ಚ — also; ಅಪರೇ — others.
Translation
Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.
ಶ್ಲೋಕಃ
ಅನ್ಯೇ ತ್ವೇವಮಜಾನನ್ತಃ ಶ್ರುತ್ವಾನ್ಯೇಭ್ಯ ಉಪಾಸತೇ ।
ತೇಽಪಿ ಚಾತಿತರನ್ತ್ಯೇವ ಮೃತ್ಯುಂ ಶ್ರುತಿಪರಾಯಣಾಃ ॥ 26 ॥
Meaning
ಅನ್ಯೇ — others; ತು — but; ಏವಮ್ — thus; ಅಜಾನನ್ತಃ — without spiritual knowledge; ಶ್ರುತ್ವಾ — by hearing; ಅನ್ಯೇಭ್ಯಃ — from others; ಉಪಾಸತೇ — begin to worship; ತೇ — they; ಅಪಿ — also; ಚ — and; ಅತಿತರನ್ತಿ — transcend; ಏವ — certainly; ಮೃತ್ಯುಮ್ — the path of death; ಶ್ರುತಿ-ಪರಾಯಣಾಃ — 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.
ಶ್ಲೋಕಃ
ಯಾವತ್ಸಞ್ಜಾಯತೇ ಕಿಞ್ಚಿತ್ಸತ್ತ್ವಂ ಸ್ಥಾವರಜಙ್ಗಮಮ್ ।
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞಸಂಯೋಗಾತ್ತದ್ವಿದ್ಧಿ ಭರತರ್ಷಭ ॥ 27 ॥
Meaning
ಯಾವತ್ — whatever; ಸಞ್ಜಾಯತೇ — comes into being; ಕಿಞ್ಚಿತ್ — anything; ಸತ್ತ್ವಮ್ — existence; ಸ್ಥಾವರ — not moving; ಜಙ್ಗಮಮ್ — moving; ಕ್ಷೇತ್ರ — of the body; ಕ್ಷೇತ್ರ-ಜ್ಞ — and the knower of the body; ಸಂಯೋಗಾತ್ — by the union between; ತತ್ ವಿದ್ಧಿ — you must know it; ಭರತ-ಋಷಭ — 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.
ಶ್ಲೋಕಃ
ಸಮಂ ಸರ್ವೇಷು ಭೂತೇಷು ತಿಷ್ಠನ್ತಂ ಪರಮೇಶ್ವರಮ್ ।
ವಿನಶ್ಯತ್ಸ್ವವಿನಶ್ಯನ್ತಂ ಯಃ ಪಶ್ಯತಿ ಸ ಪಶ್ಯತಿ ॥ 28 ॥
Meaning
ಸಮಮ್ — equally; ಸರ್ವೇಷು — in all; ಭೂತೇಷು — living entities; ತಿಷ್ಠನ್ ತಮ್ — residing; ಪರಮ-ಈಶ್ವರಮ್ — the Supersoul; ವಿನಶ್ಯತ್ಸು — in the destructible; ಅವಿನಶ್ಯನ್ತಮ್ — not destroyed; ಯಃ — anyone who; ಪಶ್ಯತಿ — sees; ಸಃ — he; ಪಶ್ಯತಿ — 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.
ಶ್ಲೋಕಃ
ಸಮಂ ಪಶ್ಯನ್ಹಿ ಸರ್ವತ್ರ ಸಮವಸ್ಥಿತಮೀಶ್ವರಮ್ ।
ನ ಹಿನಸ್ತ್ಯಾತ್ಮನಾತ್ಮಾನಂ ತತೋ ಯಾತಿ ಪರಾಂ ಗತಿಮ್ ॥ 29 ॥
Meaning
ಸಮಮ್ — equally; ಪಶ್ಯನ್ — seeing; ಹಿ — certainly; ಸರ್ವತ್ರ — everywhere; ಸಮವಸ್ಥಿತಮ್ — equally situated; ಈಶ್ವರಮ್ — the Supersoul; ನ — does not; ಹಿನಸ್ತಿ — degrade; ಆತ್ಮನಾ — by the mind; ಆತ್ಮಾನಮ್ — the soul; ತತಃ — then; ಯಾತಿ — reaches; ಪರಾಮ್ — the transcendental; ಗತಿಮ್ — 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.
ಶ್ಲೋಕಃ
ಪ್ರಕೃತ್ಯೈವ ಚ ಕರ್ಮಾಣಿ ಕ್ರಿಯಮಾಣಾನಿ ಸರ್ವಶಃ ।
ಯಃ ಪಶ್ಯತಿ ತಥಾತ್ಮಾನಮಕರ್ತಾರಂ ಸ ಪಶ್ಯತಿ ॥ 30 ॥
Meaning
ಪ್ರಕೃತ್ಯಾ — by material nature; ಏವ — certainly; ಚ — also; ಕರ್ಮಾಣಿ — activities; ಕ್ರಿಯಮಾಣಾನಿ — being performed; ಸರ್ವಶಃ — in all respects; ಯಃ — anyone who; ಪಶ್ಯತಿ — sees; ತಥಾ — also; ಆತ್ಮಾನಮ್ — himself; ಅಕರ್ತಾರಮ್ — the nondoer; ಸಃ — he; ಪಶ್ಯತಿ — 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.
ಶ್ಲೋಕಃ
ಯದಾ ಭೂತಪೃಥಗ್ಭಾವಮೇಕಸ್ಥಮನುಪಶ್ಯತಿ ।
ತತ ಏವ ಚ ವಿಸ್ತಾರಂ ಬ್ರಹ್ಮ ಸಮ್ಪದ್ಯತೇ ತದಾ ॥ 31 ॥
Meaning
ಯದಾ — when; ಭೂತ — of living entities; ಪೃಥಕ್-ಭಾವಮ್ — separated identities; ಏಕ-ಸ್ಥಮ್ — situated in one; ಅನುಪಶ್ಯತಿ — one tries to see through authority; ತತಃ ಏವ — thereafter; ಚ — also; ವಿಸ್ತಾರಮ್ — the expansion; ಬ್ರಹ್ಮ — the Absolute; ಸಮ್ಪದ್ಯತೇ — he attains; ತದಾ — 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.
ಶ್ಲೋಕಃ
ಅನಾದಿತ್ವಾನ್ನಿರ್ಗುಣತ್ವಾತ್ಪರಮಾತ್ಮಾಯಮವ್ಯಯಃ ।
ಶರೀರಸ್ಥೋಽಪಿ ಕೌನ್ತೇಯ ನ ಕರೋತಿ ನ ಲಿಪ್ಯತೇ ॥ 32 ॥
Meaning
ಅನಾದಿತ್ವಾತ್ — due to eternity; ನಿರ್ಗುಣತ್ವಾತ್ — due to being transcendental; ಪರಮ — beyond material nature; ಆತ್ಮಾ — spirit; ಅಯಮ್ — this; ಅವ್ಯಯಃ — inexhaustible; ಶರೀರ-ಸ್ಥಃ — dwelling in the body; ಅಪಿ — though; ಕೌನ್ತೇಯ — O son of Kuntī; ನ ಕರೋತಿ — never does anything; ನ ಲಿಪ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಯಥಾ ಸರ್ವಗತಂ ಸೌಕ್ಷ್ಮ್ಯಾದಾಕಾಶಂ ನೋಪಲಿಪ್ಯತೇ ।
ಸರ್ವತ್ರಾವಸ್ಥಿತೋ ದೇಹೇ ತಥಾತ್ಮಾ ನೋಪಲಿಪ್ಯತೇ ॥ 33 ॥
Meaning
ಯಥಾ — as; ಸರ್ವ-ಗತಮ್ — all-pervading; ಸೌಕ್ಷ್ಮ್ಯಾತ್ — due to being subtle; ಆಕಾಶಮ್ — the sky; ನ — never; ಉಪಲಿಪ್ಯತೇ — mixes; ಸರ್ವತ್ರ — everywhere; ಅವಸ್ಥಿತಃ — situated; ದೇಹೇ — in the body; ತಥಾ — so; ಆತ್ಮಾ — the self; ನ — never; ಉಪಲಿಪ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಯಥಾ ಪ್ರಕಾಶಯತ್ಯೇಕಃ ಕೃತ್ಸ್ನಂ ಲೋಕಮಿಮಂ ರವಿಃ ।
ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರೀ ತಥಾ ಕೃತ್ಸ್ನಂ ಪ್ರಕಾಶಯತಿ ಭಾರತ ॥ 34 ॥
Meaning
ಯಥಾ — as; ಪ್ರಕಾಶಯತಿ — illuminates; ಏಕಃ — one; ಕೃತ್ಸ್ನಮ್ — the whole; ಲೋಕಮ್ — universe; ಇಮಮ್ — this; ರವಿಃ — sun; ಕ್ಷೇತ್ರಮ್ — this body; ಕ್ಷೇತ್ರೀ — the soul; ತಥಾ — similarly; ಕೃತ್ಸ್ನಮ್ — all; ಪ್ರಕಾಶಯತಿ — illuminates; ಭಾರತ — 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.
ಶ್ಲೋಕಃ
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞಯೋರೇವಮನ್ತರಂ ಜ್ಞಾನಚಕ್ಷುಷಾ ।
ಭೂತಪ್ರಕೃತಿಮೋಕ್ಷಂ ಚ ಯೇ ವಿದುರ್ಯಾನ್ತಿ ತೇ ಪರಮ್ ॥ 35 ॥
Meaning
ಕ್ಷೇತ್ರ — of the body; ಕ್ಷೇತ್ರ-ಜ್ಞಯೋಃ — of the proprietor of the body; ಏವಮ್ — thus; ಅನ್ತರಮ್ — the difference; ಜ್ಞಾನ-ಚಕ್ಷುಷಾ — by the vision of knowledge; ಭೂತ — of the living entity; ಪ್ರಕೃತಿ — from material nature; ಮೋಕ್ಷಮ್ — the liberation; ಚ — also; ಯೇ — those who; ವಿದುಃ — know; ಯಾನ್ತಿ — approach; ತೇ — they; ಪರಮ್ — 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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