Kshetra-Kshetragya Vibhaga Yoga

अर्जुन उवाच । प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव...

The Blessed Lord said: This body, O Arjuna, is called Kshetra (the field); he who knows it is called Kshetragya (the knower of the field) by the sages (those who have acquired spiritual knowledge).

श्रीभगवानुवाच । इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्व...

The Blessed Lord said: This body, O Kaunteya is called KSHETRA (the Field) and he who knows it is called KSHETRAJNA (the Knower-of-the-Field) by those who know them (KSHETRA and KSHETRAJNA) i. e. , by the sages .

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥...

And you should know Me as the knower of the field in all fields, O Arjuna. The knowledge of both the field and the knower of the field is considered by Me to be real knowledge.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ १३.४ ॥

What the field is, what it is like, what is its nature, what are its properties and modifications, from what causes, and also, who He (the knower of the field) is, and what His powers are; hear briefly all that from Me.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३.५ ॥

RISHIS have sung (about the Field and the Knower-of-the-Field ) in many ways in various distinctive chants and also in the suggestive words indicative of BRAHMAN full of reason and decision.

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३.६ ॥

The great elements, egoism, intellect, and also the unmanifested (MOOLA-PRAKRITI) , the ten senses and the one (the mind) and the five objects-of-the-senses, . . .

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३.७ ॥

Desire, hatred, pleasure, pain, the body, intelligence, firmness; these along with their modifications have been called the field (Kshetra).

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३.८ ॥

Humility, modesty, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control.

इन्द्रियार्थेषु वैराग्यमनहंकार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३.९ ॥

Indifference to the sense-objects (such as sound, touch, etc.);absence of egoism (e.g. I am superior to all); reflection on the evil in birth, death, old age, sickness and pain.

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३.१० ॥

Non-attachment, non-identification of self with son, wife, house, and the rest, and constant even-mindedness on the occurrence of the desirable and undesirable.

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३.११ ॥

Unflinching devotion to Me by the Yoga of non-separation, resort to solitary places, distaste for the society of worldly-minded people.

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३.१२ ॥

Constant awareness of the Self (self-knowledge),perception of the end of true knowledge – that is declared to be the true knowledge, and what is opposed to it is ignorance.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३.१३ ॥

I shall now state that which has to be known, knowing which one attains to immortality; the Supreme Brahman is beginningless and he is called neither ‘Sat’ (being) nor ‘Asat’ (non-being).

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३.१४ ॥

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He (the knower of the field) exists enveloping all.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३.१५ ॥

Shining by the functions of all the senses (see previous verses for the names of the senses), yet without the senses (i.e. organs), unattached, yet supporting all. devoid of Gunas (qualities), yet He experiences them.

बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३.१६ ॥

He is outside and inside all beings; the unmoving and also the moving ; because of His subtlety (like ether), he is unknowable. He is far and near.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३.१७ ॥

He is undivided and yet he appears to be divided in beings. He supports, swallows up and also creates all beings.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३.१८ ॥

He is light of all lights and is said to be beyond darkness. He is Knowledge, the Knowable (that which has to be known) and the goal of Knowledge, and He is seated in the hearts of all.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३.१९ ॥

Thus the field, knowledge and the knowable have been briefly stated (by Me). My devotee, on knowing this, becomes one with Me.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ १३.२० ॥

You must know that nature and spirit are both without being, and know also that all modifications and qualities are born of nature.

कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३.२१ ॥

Both the effect and the cause are generated from nature, and the spirit (soul) is the cause in the experience of pain and pleasure.

पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३.२२...

The spirit (soul) residing in nature experiences the qualities born of nature; this attachment to the qualities is the cause of his birth in pure (good) and impure (evil) wombs.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३.२३ ॥

The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the Great Lord and the Supreme Self (Parmatma).

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३.२४ ॥

He who thus knows the Soul and Nature with the qualities, he is never born again regardless of the conditions he lives in.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥ १३.२५ ॥

Some by Yoga of meditation, behold the Self (supreme) in the self (intellect) by the self (purified mind); others by the Yoga of knowledge, and yet others by the Yoga of action.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३.२६ ॥

Those who may not know Me by other means, if worshipping Me as they have heard from others, they too go beyond death by their devotion to what they have heard.

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३.२७ ॥

Whatever is born, unmoving or moving, O Arjuna, know it to be from the union of the field and its knower.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३.२८ ॥

He who beholds the imperishable Supreme Lord, existing equally in all perishable beings, realizes the truth.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३.२९ ॥

Because he who sees the same Lord existing everywhere does not destroy the Self by the self (intellect); therefore, he goes to the highest goal (is released from the round of birth and death).

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३.३० ॥

He is the real seer (or sage) who sees that all actions are performed by nature alone, and that the Self (Atman) is actionless.

यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥ १३.३१ ॥

When a man realizes that the whole variety of beings are residing in the One, and are an evolution from that One alone, then he becomes Brahman (united with the Supreme).

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३.३२ ॥

The Supreme Self without beginning, without qualities, imperishable, though dwelling in the body, O Arjuna, neither acts nor is attached to any action.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३.३३ ॥

As the all pervading ether (sky) is not affected, by reasons of subtlety, so the Self (soul) seated in the body is not affected.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३.३४ ॥

Just as the one sun illuminates the whole world, so also the Lord of the field (Supreme Self) illuminates the whole field, O Arjuna.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३.३५ ॥

They who know through the eye of intuition, this distinction between the field and its knower and also perceive the liberation from the Nature of being, go to the Supreme.