kṣetra-kṣetrajñavibhāgayoga
atha trayodaśo'dhyāyaḥ
śloka 1
arjuna uvāca |
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca |
etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava ||13-1||
Translation
Arjuna said: O Keshava! I wish to know Prakriti and Purusha, the field (kshetra) and the knower of the field (kshetrajna), and knowledge and the knowable.
śloka 2
śrībhagavānuvāca |
idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate |
etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||13-2||
Translation
The blessed Bhagavan said: O son of Kunti! This body is called the field (kshetra), and he who knows it is called the knower of the field (kshetrajna) by those who know the truth.
śloka 3
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata |
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ||13-3||
Translation
O Bharata! Know Me alone as the knower of the field in all fields. The knowledge of the field and the knower of the field—that alone is (true) knowledge, such is My view.
śloka 4
tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat |
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ||13-4||
Translation
Therefore, hear from Me in brief the field—what it is and of what nature, what modifications it has, and from what cause what effect arises—and also the knower of the field, what he is and of what power.
śloka 5
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak |
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||13-5||
Translation
(Regarding the field and knower of the field) the sages have sung in various ways in diverse metres, and also through the well-reasoned words of the Brahma Sutras that are properly established.
śloka 6 and 7
mahābhūtānyahaṃkāro buddhiravyaktameva ca |
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13-6||
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ |
etatkṣetraṃ samāsena savikāramudāhṛtam ||13-7||
Translation
The five great elements, ego, intellect, the unmanifest (Prakriti), the ten senses, the one mind, and the five objects of the senses. Desire, aversion, pleasure, pain, the aggregate (the gross body), consciousness (the conscious modification of the inner organ) and fortitude—thus has the field with its modifications been briefly described.
śloka 8, 9, 10, 11, 12
amānitvamadambhitvamahiṃsā kṣāntirārjavam |
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||13-8||
indriyārtheṣu vairāgyamanahaṃkāra eva ca |
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||13-9||
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu |
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ||13-10||
mayi cānanyayogena bhaktiravyabhicāriṇī |
viviktadeśasevitvamaratirjanasaṃsadi ||13-11||
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam |
etajjñānamiti proktamajñānaṃ yadato'nyathā ||13-12||
Translation
Humility, absence of hypocrisy, non-violence, forbearance, uprightness, service to the teacher, purity, steadfastness and self-restraint. Dispassion toward the objects of the senses, absence of ego, and seeing defect in birth, death, old age, disease and pain. Non-attachment and absence of identification with son, wife, home and the like; and equanimity in the attainment of the desired and the undesired. Unswerving devotion to Me through single-minded Yoga; the habit of dwelling in solitude and disinterest in the company of the uncultured. Constancy in the knowledge of the Self and the vision of the supreme Self as the meaning of knowledge of the truth—all this is said to be knowledge, and what is contrary to this is ignorance.
śloka 13
jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute |
anādimatparaṃ brahma na sattannāsaducyate ||13-13||
Translation
I shall clearly speak of that knowable object, knowing which man attains immortality. That knowable is—the beginningless, supreme Brahman, which can be said to be neither existent nor non-existent.
śloka 14
sarvataḥ pāṇipādaṃ tatsarvato'kṣiśiromukham |
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||13-14||
Translation
It has hands and feet on all sides, eyes, heads and mouths on all sides, and ears on all sides; it pervades all in the world and abides.
śloka 15, 16, 17
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam |
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||13-15||
bahirantaśca bhūtānāmacaraṃ carameva ca |
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||13-16||
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam |
bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ||13-17||
Translation
It is illumined by the functions of all the senses, yet (in reality) it is without any senses; it is unattached yet sustains all; it is without qualities yet experiences the qualities. (That Brahman) dwells within and without all beings; it is moving and unmoving. Being subtle, it is unknowable; it is far and yet exceedingly near. And it is undivided, yet it abides in beings as if divided. That knowable Brahman is the sustainer, destroyer and originator of all beings.
śloka 18
jyotiṣāmapi tajjyotistamasaḥ paramucyate |
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||13-18||
Translation
(That Brahman) is said to be the light of lights and beyond (the darkness of) ignorance. It is the knowable that is knowledge (of the nature of consciousness) and is to be known through knowledge. It dwells in the hearts of all.
śloka 19
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ |
madbhakta etadvijñāya madbhāvāyopapadyate ||13-19||
Translation
Thus have the field, knowledge and the knowable been briefly stated. Knowing this in truth, My devotee attains My nature.
śloka 20
prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi |
vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ||13-20||
Translation
Know both Prakriti and Purusha to be beginningless. And know also that all modifications and qualities arise from Prakriti alone.
śloka 21
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate |
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ||13-21||
Translation
Prakriti is said to be the cause in the production of effect and cause, and Purusha is said to be the cause in the experience of pleasure and pain.
śloka 22
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān |
kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu ||13-22||
Translation
The Purusha situated in Prakriti experiences the qualities born of Prakriti. Association with these qualities alone is the cause of this Purusha (the jiva) taking birth in auspicious and inauspicious wombs.
śloka 23
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ||13-23||
Translation
The supreme Purusha in this body is called the witness, the permitter, the sustainer, the experiencer, the great Lord and the supreme Self.
śloka 24
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha |
sarvathā vartamāno'pi na sa bhūyo'bhijāyate ||13-24||
Translation
He who thus knows Prakriti with Purusha and the qualities, though living in every way (engaged in activity), is not born again.
śloka 25
dhyānenātmani paśyanti kecidātmānamātmanā |
anye sāṅkhyena yogena karmayogena cāpare ||13-25||
Translation
Some behold the Atman in the Atman (heart) by the Atman (pure intellect) through the practice of meditation; others through Sankhya Yoga; and still others through Karma Yoga.
śloka 26
anye tvevamajānantaḥ śrutvānyebhya upāsate |
te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||13-26||
Translation
But others who, not knowing thus themselves, worship only by hearing from others (from teachers)—those who are devoted to sacred tradition (for whom hearing is the supreme means)—they too undoubtedly cross over death.
śloka 27
yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam |
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ||13-27||
Translation
O best of Bharatas! Whatever moving or unmoving (mobile or immobile) thing comes into being—know all of it to have arisen from the union of the field and the knower of the field.
śloka 28
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram |
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ||13-28||
Translation
He who sees the imperishable Supreme Lord abiding equally in all perishable beings—he alone (truly) sees.
śloka 29
samaṃ paśyanhi sarvatra samavasthitamīśvaram |
na hinastyātmanātmānaṃ tato yāti parāṃ gatim ||13-29||
Translation
Indeed, that person who, having become equal to the Supreme Lord abiding equally everywhere, does not destroy the self by the self—he attains the supreme goal.
śloka 30
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānamakartāraṃ sa paśyati ||13-30||
Translation
He who sees all actions as done entirely by Prakriti alone and the Atman as the non-doer—he alone (truly) sees.
śloka 31
yadā bhūtapṛthagbhāvamekasthamanupaśyati |
tata eva ca vistāraṃ brahma sampadyate tadā ||13-31||
Translation
When this person sees the diverse states of beings as abiding in the One (the supreme Self) and knows this expansion to have arisen from that (supreme Self) alone, then he attains Brahman.
śloka 32
anāditvānnirguṇatvātparamātmāyamavyayaḥ |
śarīrastho'pi kaunteya na karoti na lipyate ||13-32||
Translation
O son of Kunti! Being beginningless and without qualities, this supreme Self is imperishable. Though dwelling in the body, in reality it neither acts nor is tainted (by the fruits).
śloka 33
yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate ||13-33||
Translation
Just as the all-pervading ether, being subtle, is not tainted, so the Atman dwelling in all bodies is not tainted.
śloka 34
yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ |
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||13-34||
Translation
O Bharata! Just as the one sun illumines this entire world, so does the one knower of the field (kshetrajna) illumine the entire field.
śloka 35
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā |
bhūtaprakṛtimokṣaṃ ca ye viduryānti te param ||13-35||
Translation
Thus, those who know with the eye of knowledge the distinction between the field and the knower of the field, and liberation from the modifications of Prakriti—they attain the supreme Brahman.
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