|| Verse: 1 ||
अर्जुन उवाच ।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १ ॥
Translation
Arjuna said:
O Krishna! I would like to know what is Prakriti and what is Purusha and what is Kshetra and Kshetragya. I also want to know what is true knowledge and what is the goal of this knowledge?
♣ ♣ ♣
|| Verse: 2 ||
श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ २ ॥
Translation
Sri Bhagavan said :
This body, Arjuna is termed as the Field (Kshetra) and he who knows it, is called the knower of the Field (Kshetrajna) by the sages discerning the truth about both.
♣ ♣ ♣
|| Verse: 3 ||
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ ३ ॥
Translation
Know Myself to be the Kshetrajna (individual soul) in all the Kshetras (fields), Arjuna. And it is the knowledge of the field (Kshetra) and knower (Kshetrajna) (i.e., of Matter with its evolutes and the Spirit) that I consider as true knowledge.
♣ ♣ ♣
|| Verse: 4 ||
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ ४ ॥
Translation
What that Field (Kshetra) is and what is its nature, what are its modifications, and from what causes what effects have arisen, and also who its knower (Kshetrajna) is, and what is His glory-hear all this from Me in brief.
♣ ♣ ♣
|| Verse: 5 ||
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ ५ ॥
Translation
The truth about the Kshetra and the Kshetrajna has been expounded by the seers in manifold ways; again, it has been separately stated in different Vedic chants and also in the conclusive and reasoned texts of the Brahmasμutras.
♣ ♣ ♣
|| Verse: 6 ||
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ ६ ॥
Translation
The five elements are the ego, the intellect, the Unmanifest (Primordial Matter), the ten organs of perception and action, the mind, and the five objects of sense (sound, touch, color, taste, and smell).
♣ ♣ ♣
|| Verse : 7 ||
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ ७ ॥
Translation
Also desire, aversion, pleasure, pain, the physical body, consciousness, firmness: thus is the Kshetra, with its evolutes, briefly stated.
♣ ♣ ♣
|| Verse: 8, 9, 10, 11, 12 ||
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ ८ ॥
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ ९ ॥
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १० ॥
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ ११ ॥
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १२ ॥
Translation
Absence of pride, freedom from hypocrisy, non-violence, forbearance, uprightness of speech and mind, etc., devout service of the preceptor, internal and external purity, steadfastness of mind and control of body, mind, and the senses; Dispassion towards the objects of enjoyment of this world and the next, and also the absence of egotism, pondering again and again on the pain and evils inherent in birth, death, old age, and disease; Absence of attachment and the sense of mines in respect of son, wife, home, etc., and constant equipoise of mind both in favorable and unfavorable circumstances; Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, and finding no delight in the company of worldly people; Constancy in self-knowledge and seeing God as the object of true knowledgeóall this is declared as knowledge, and what is contrary to this is called ignorance.
♣ ♣ ♣
|| Verse: 13 ||
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३ ॥
Translation
I shall speak to you at length about that which ought to be known, and knowing which one attains Supreme Bliss. That supreme Brahma, who is the lord of beginningless entities is said to be neither Sat (being) nor Asat (non-being).
♣ ♣ ♣
|| Verse: 14 ||
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १४ ॥
Translation
It has hands and feet on all sides, eyes, head, mouth in all directions, and ears all-round; for it stands pervading all in the universe.
♣ ♣ ♣
|| Verse: 15 ||
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १५ ॥
Translation
Though perceiving all sense objects, it is really speaking devoid of all senses. Nay, though unattached, it is the sustainer of all nonetheless; and though attributeless, it is the enjoyer of Guƒas, the three modes of Prakriti.
♣ ♣ ♣
|| Verse: 16 ||
बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १६ ॥
Translation
It exists without and within all beings and constitutes the animate and inanimate creation as well. And by reason of its subtlety, it is incomprehensible; it is close at hand and stands afar too.
♣ ♣ ♣
|| Verse: 17 ||
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १७ ॥
Translation
Though integral like space in its undivided aspect, it appears divided as it were, in all animate and inanimate beings. And that Godhead, which is the only object worth knowing, is the sustainer of beings (as Vishnu), the destroyer (as Rudra), and the creator of all (as Brahma).
♣ ♣ ♣
|| Verse: 18 ||
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १८ ॥
Translation
That supreme Brahma is said to be the light of all lights and entirely beyond Måyå. That godhead is knowledge itself, worth knowing, and worth attaining through real wisdom, and is particularly abiding in the hearts of all.
♣ ♣ ♣
|| Verse: 19 ||
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १९ ॥
Translation
Thus the truth of the Kshetra and knowledge, as well as of the object worth knowing, i.e., God has been briefly discussed; knowing this in reality, My devotee enters into My being.
♣ ♣ ♣
|| Verse : 20 ||
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ २० ॥
Translation
Prakriti and Puruna, know both these as beginningless. And know all modifications such as likes and dislikes etc., and all objects constituted of the three Gunas as born of Prakæti.
♣ ♣ ♣
|| Verse: 21 ||
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ २१ ॥
Translation
Prakriti is said to be responsible for bringing forth the evolutes and the instruments; while the individual soul is declared to be responsible for the experience of joys and sorrows.
♣ ♣ ♣
|| Verse: 22 ||
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ २२ ॥
Translation
Only the Puruna in association with Prakæti experiences objects of the nature of the three Gunas evolved from Prakæti and it is an attachment with these Guƒas that is responsible for the birth of this soul in good and evil wombs.
♣ ♣ ♣
|| Verse: 23 ||
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ २३ ॥
Translation
The Spirit dwelling in this body is really the same as the Supreme. He has been spoken of as the Witness, the true Guide, the Sustainer of all, the Experiencer (as the embodied soul), the Overlord, and the Absolute as well.
♣ ♣ ♣
|| Verse: 24 ||
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ २४ ॥
Translation
He who thus knows the Puruna (Spirit) and Prakæti (Nature) together with the Gunas-even though performing his duties in every way, is not born again.
♣ ♣ ♣
|| Verse: 25 ||
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ २५ ॥
Translation
Some by meditation behold the supreme Spirit in the heart with the help of their refined and sharp intellect; others realize it through the discipline of Knowledge, and still others, through the discipline of Action, i.e., Karmayoga.
♣ ♣ ♣
|| Verse: 26 ||
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ २६ ॥
Translation
Other dull-witted persons, however, not knowing thus, worship even as they have heard from others; and even those who are thus devoted to what they have heard, are able to cross the ocean of mundane existence in the shape of death.
♣ ♣ ♣
|| Verse: 27 ||
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ २७ ॥
Translation
Arjuna, whatsoever being, the moving or unmoving, is born, know it as emanated through the union of Kshetra (Matter) and the Kshetrajna (Spirit).
♣ ♣ ♣
|| Verse: 28 ||
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ २८ ॥
Translation
He alone truly sees, who sees the supreme Lord as imperishable and abiding equally in all perishable beings, both animate and inanimate.
♣ ♣ ♣
|| Verse: 29 ||
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ २९ ॥
Translation
For, by seeing the Supreme Lord equally present in all, he does not kill the Self by himself and thereby attains the supreme state.
♣ ♣ ♣
|| Verse: 30 ||
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ ३० ॥
Translation
He who sees that all actions are performed in every way by nature (Prakæti) and the Self as the non-doer, he alone verily sees.
♣ ♣ ♣
|| Verse: 31 ||
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ ३१ ॥
Translation
The moment man perceives the diversified existence of beings as rooted in the one supreme Spirit, and the spreading forth of all beings from the same, that very moment he attains Brahma (who is Truth, Consciousness, and Bliss solidified).
♣ ♣ ♣
|| Verse : 32 ||
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ ३२ ॥
Translation
Arjuna, being without beginning and without attributes, this indestructible supreme Spirit, though dwelling in the body, in fact, does nothing, nor gets tainted.
♣ ♣ ♣
|| Verse: 33 ||
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ ३३ ॥
Translation
As the all-pervading ether is not contaminated by reason of its subtlety, though permeating the body, the Self is not affected by the attributes of the body due to Its attributeless character.
♣ ♣ ♣
|| Verse: 34 ||
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ ३४ ॥
Translation
Arjuna, as the one sun illumines this entire universe, so the one Atma (Spirit) illumines the whole Kshetra (Field).
♣ ♣ ♣
|| Verse: 35 ||
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ ३५ ॥
Translation
Those who thus perceive with the eye of wisdom the difference between the Kshetra and Kshetrajna, and the phenomenon of liberation from Prakæti with her evolutes, reach the supreme eternal Spirit.