The Yoga of the Distinction Between the Field and the Knower of the Field
(Chapter 13)
क्षेत्रक्षेत्रज्ञविभागयोगः
Verse 13-1
अर्जुन उवाच | प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च | एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ||१३-१||
arjuna uvāca . prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca . etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava ..13-1..
Arjuna said: 1. PRAKRITI (Matter) and PURUSHA (Spirit) , also the KSHETRA (the Field) and KSHETRAJNA (the Knower-of-the-Field) , Knowledge and that which ought to be known --- these, I wish to learn, O Keshava.
Verse 13-2
श्रीभगवानुवाच | इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते | एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ||१३-२||
śrībhagavānuvāca . idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate . etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ..13-2..
The Blessed Lord said: 2. 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 .
Verse 13-3
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत | क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ||१३-३||
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata . kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ..13-3..
3. Know Me as the "Knower-of-the-Field" in all "Fields, " O Bharata; Knowledge of the "Field" as also of the "knower-of-the-Field" is considered by Me to be My Knowledge.
Verse 13-4
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् | स च यो यत्प्रभावश्च तत्समासेन मे शृणु ||१३-४||
tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat . sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ..13-4..
4. What that Field is; of what nature it is; what are its modifications; whence it is; and also who He is; and what His powers are --- these hear from Me in brief.
Verse 13-5
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् | ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ||१३-५||
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak . brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ..13-5..
5. 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.
Verse 13-6
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ||१३-६||
mahābhūtānyahaṃkāro buddhiravyaktameva ca . indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ..13-6..
6. 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, . . .
Verse 13-7
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः | एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ||१३-७||
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ . etatkṣetraṃ samāsena savikāramudāhṛtam ..13-7..
7. Desire, hatred, pleasure, pain, aggregate (body) , intelligence, fortitude --- this KSHETRA has been thus briefly described with its modifications.
Verse 13-8
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् | आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ||१३-८||
amānitvamadambhitvamahiṃsā kṣāntirārjavam . ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ..13-8..
8. Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control . . .
Verse 13-9
इन्द्रियार्थेषु वैराग्यमनहंकार एव च | जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ||१३-९||
indriyārtheṣu vairāgyamanahaṃkāra eva ca . janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ..13-9..
9. Indifference to the objects of the sense, and also absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain. . .
Verse 13-10
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु | नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ||१३-१०||
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu . nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ..13-10..
10. Non-attachment; non-identification of Self with son, wife, home and the rest; and constant even-mindedness on the attainment of the desirable and the undesirable. . .
Verse 13-11
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी | विविक्तदेशसेवित्वमरतिर्जनसंसदि ||१३-११||
mayi cānanyayogena bhaktiravyabhicāriṇī . viviktadeśasevitvamaratirjanasaṃsadi ..13-11..
11. Unswerving devotion unto Me by the YOGA of non-separation, resorting to solitary places, distaste for the society of men. . .
Verse 13-12
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् | एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ||१३-१२||
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam . etajjñānamiti proktamajñānaṃ yadato.anyathā ..13-12..
12. Constancy in Self-knowledge, perception of the end of true knowledge --- this is declared to be "knowledge, " and what is opposed to it is "ignorance. "
Verse 13-13
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते | अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ||१३-१३||
jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute . anādi matparaṃ brahma na sattannāsaducyate ..13-13..
13. I will declare that which has to be "known" knowing which one attains to Immortality --- the beginningless Supreme BRAHMAN, called neither being nor non- being.
Verse 13-14
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् | सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ||१३-१४||
sarvataḥ pāṇipādaṃ tatsarvato.akṣiśiromukham . sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ..13-14..
14. With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all.
Verse 13-15
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् | असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ||१३-१५||
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam . asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ..13-15..
15. Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer. . .
Verse 13-16
बहिरन्तश्च भूतानामचरं चरमेव च | सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ||१३-१६||
bahirantaśca bhūtānāmacaraṃ carameva ca . sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ..13-16..
16. Without and within (all) beings, the 'unmoving' and also the 'moving' ; because of its subtlety unknowable; and near and far away --- is That.
Verse 13-17
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् | भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ||१३-१७||
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam . bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ..13-17..
17. And undivided, yet He exists as if divided in beings; That is to be known as the Supporter of Beings; He devours and He generates.
Verse 13-18
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते | ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ||१३-१८||
jyotiṣāmapi tajjyotistamasaḥ paramucyate . jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ..13-18..
18. That (BRAHMAN) , the Light-of-all lights, is said to be beyond darkness; (It is) Knowledge, the Object-of-Knowledge, seated in the hearts of all, to be reached by Knowledge.
Verse 13-19
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः | मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ||१३-१९||
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ . madbhakta etadvijñāya madbhāvāyopapadyate ..13-19..
19. Thus the Field, as well as the knowledge and the knowable have been briefly stated. Knowing this, My devotee enters into My Being.
Verse 13-20
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि | विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ||१३-२०||
prakṛtiṃ puruṣaṃ caiva viddhyanādi ubhāvapi . vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ..13-20..
20. Know you that Matter (PRAKRITI) and Spirit (PURUSHA) are both beginningless; and know you also that all modifications and qualities are born of PRAKRITI.