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Chapter XIII |  |
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Chapters
arjuna uvaca prakrtim purusam caiva Arjuna said: 1. Prakriti [nature] and Purusha [enjoyer], also the Kshetra [field] and Kshetrajna [knower of the field], knowledge and that which ought to be known, these, O Kesava, I desire to learn. sri-bhagavan uvaca idam sariram kaunteya The Blessed Lord said: 2. This body, O Kaunteya [son of Kunti], is called Kshetra, the field; he who knows it is called Kshetrajna by the sages. ksetra-jnam capi mam viddhi 3. And know Me as the Kshetrajna in all Kshetras, O Bharata. I deem the knowledge of Kshetra and Kshetrajna as true knowledge. tat ksetram yac ca yadrk ca 4. Hear briefly from Me, what the Kshetra is, what its properties are, what its modifications are, whence is what, and who He is and what His powers are. rsibhir bahudha gitam 5. This has been sung by Rishis in many ways, in various distinctive chants, in passages indicative of Brahman, full of reasoning and convincing [reasoning as to the cause and effect]. maha-bhutany ahankaro iccha dvesah sukham duhkham 6. The great elements, egoism, intellect, as also the unmanifested, the ten senses and the one mind, and the five objects of the senses; 7. Desire, hatred, pleasure, pain, the aggregate, intelligence, and firmness - all these are considered the Kshetra has been thus briefly described with its modifications [interactions]. amanitvam adambhitvam 8. Humility, modesty, non-violence, forbearance [tolerance], simplicity, service of the teacher, purity, steadfastness, self-control; indriyarthesu vairagyam 9. Dispassion towards the objects of the senses, and also absence of egoism; perception of the evil of birth, death, old age, sickness and pain; asaktir anabhisvangah 10. Detachment, non-identification of self with son, wife, home and the like, and constant equanimity in the occurrence of the desirable and the undesirable; mayi cananya-yogena 11. Unswerving devotion to Me in yoga of non-separation, resort to living in a solitary places, detachment for the society of men; adhyatma-jnana-nityatvam 12. Constancy in accepting the importance of Self-knowledge, perception of the end of the knowledge of Truth; this is declared to be knowledge, and besides this what is opposed to it is ignorance. jneyam yat tat pravaksyami 13. I shall describe that which has to be known, knowing which one attains to immortality. Beginning less is the Supreme Brahman. It is not said to be 'sat' or 'asat'[lies beyond the cause and effect]. sarvatah pani-padam tat 14. With hands and feet everywhere, with eyes and heads and mouths everywhere, with ears everywhere - He exists enveloping all. sarvendriya-gunabhasam 15. Shining by the functions of all the senses, yet without the senses; Absolute, yet sustaining all; devoid of Gunas, yet, He experiences them. bahir antas ca bhutanam 16. Without and within all beings; the unmoving and also the moving; because of His subtlety He is incomprehensible; He is far away, He is also near to all. avibhaktam ca bhutesu 17. He is undivided and yet He seems to be divided in beings. He is to be known as the supporter of beings. He devours and He generates. jyotisam api tajjyotis 18. He is the Light of all lights, He is said to be beyond darkness; He is knowledge, the object of knowledge, the goal of knowledge, He is seated in the hearts of all. iti ksetram tatha jnanam 19. Thus the Kshetra [the body], knowledge and that which has to be known have been briefly described. My devotee, on knowing this, thus attain to My state. prakrtim purusam caiva 20. Know that Prakriti [nature] and Purusha [living entities] are both without beginning; and know also that all modifications [transformation] and Gunas [the three modes of matter] are born of Prakriti [nature]. karya-karana-kartrtve 21. In the production of the body and the senses, Prakriti [nature] is said to be the cause; in the experience of pleasure and pain, Purusha [living entity] is said to be the cause. purusah prakrti-stho hi 22. Purusha [living entity] seated in Prakriti [nature], experiences the Gunas [the three modes] born of Prakriti [nature]; attachment to the Gunas is the cause of his birth in good and evil wombs. upadrastanumanta ca 23. The Supreme Purusha [transcendental enjoyer] in this body is also called the Spectator, the One who permits, the Supporter, the One who experiences, the Great Lord and the Supreme Self. ya evam vetti purusam 24. He who thus understands this philosophy concerning the Purusha [living entity] and Prakriti [nature] together with the Gunas [interaction of the modes of nature], is never born again, in whatever way he may live presently. dhyanenatmani pasyanti 25. By meditation some behold the Self in the self by the self, others by the yoga of knowledge and yet others by karma yoga [working without fruitive desires]. anye tv evam ajanantah 26. Still others, not knowing thus, worship as they have heard from others; they too go beyond death by their devotion to what they have heard. yavat sanjayate kincit 27. Whatever being is born, the unmoving or the moving, O best of the Bharatas, know it to be from the union of Kshetra and Kshetrajna [field of activities and the knower of the field]. samam sarvesu bhutesu 28. He sees, who sees the Supreme Lord, remaining the same in all beings, the undying in the dying. samam pasyan hi sarvatra 29. Because he, who sees the Lord, seated the same everywhere [in every living beings], destroys not the self by the self [does not degrade himself by his mind], therefore he reaches the Supreme Goal. prakrtyaiva ca karmani 30. He verily sees, who sees that Prakriti alone does all actions and that the Atman is action less. yada bhuta-prthag-bhavam 31. When he realizes the whole variety of beings as resting in the One, and is an evolution from that One alone, then he becomes Brahman. anaditvan nirgunatvat 32. Having no beginning and possessing no Gunas [beyond the three modes of nature], this Supreme Self, imperishable, though dwelling in the body, O Kaunteya [son of Kunti], neither acts nor is entangled. yatha sarva-gatam sauksmyad 33. As the all-pervading Akasa [sky] is not tainted [mixed], by reason of its subtlety, so the Self-seated in the body everywhere, is not tainted [mixed]. yatha prakasayaty ekah 34. As the sun alone illumines this whole world, so does the Lord of the Kshetra [one within the body] illumine the whole Kshetra [the entire body], O Bharata. ksetra-ksetrajnayor evam 35. They who perceive with the eye of wisdom this distinction between the Kshetra [the body] and Kshetrajna [knower of the body] and the deliverance of beings from the Prakriti [the process of liberation from bondage in material nature], they go to the Supreme. In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the thirteenth discourse designated: THE YOGA OF THE DISCRIMINATION OF THE KSHETRA AND THE KSHETRAJNA
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