क्षेत्रक्षेत्रज्ञविभागयोग

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

arjuna uvāca prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca | etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava ||

Arjuna said: I wish to know about prakriti and purusha, the field and the knower of the field, knowledge and the object of knowledge, O Keshava.

श्रीभगवानुवाच इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥

śrī bhagavān uvāca idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate | etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||

The Blessed Lord said: This body, O son of Kunti, is called the field. Those who know it call the one who knows it the 'knower of the field.'

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

kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata | kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ||

And know Me as the Knower of the field in all fields, O Bharata. The knowledge of the field and the knower of the field — that I consider to be true knowledge.

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

tatkṣetraṃ yacca yādṛkca yadkvikāri yataśca yat | sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ||

Hear from Me briefly what that field is, what its nature is, what its modifications are, from what it comes, who He (the Knower) is, and what His powers are.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥

ṛṣibhirbahudā gītaṃ chandobhirvividhaiḥ pṛthak | brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||

This has been sung by the sages in many ways, in various hymns separately, and also in the well-reasoned and definitive words of the Brahma Sutras.

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥

mahābhūtānyahaṅkāro buddhiravyaktameva ca | indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||

The great elements, ego-sense, intellect, the unmanifest — the ten senses and the mind — and the five sense objects —

इच्छा द्वेषः सुखं दुःखं संघातश्चेतनाधृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanādhṛtiḥ | etatkṣetraṃ samāsena savikāramudāhṛtam ||

Desire, aversion, pleasure, pain, the aggregate (body-mind), intelligence, and steadiness — this is the field described briefly, together with its modifications.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥

amānitvamadambhitvamahiṃsā kṣāntirārjavam | ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||

Humility, unpretentiousness, non-violence, patience, uprightness, service to the teacher, purity, steadiness, self-control —

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥

indriyārtheṣu vairāgyamanāhaṅkāra eva ca | janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||

Dispassion toward sense objects, absence of ego, seeing the evil of birth, death, old age, disease, and suffering —

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥

asaktirānabhiṣvaṅgaḥ putradāragṛhādiṣu | nityaṃ ca samacittatvamishtāniṣṭopapattiṣu ||

Non-attachment, not clinging to children, wife, home, and the like — and constant equal-mindedness in pleasant and unpleasant events —

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥

mayi cānanyayogena bhaktiravyabhicāriṇī | viviktadeśasevitvamāratirjanasaṃsadi ||

Unswerving devotion to Me through undivided yoga; a preference for solitary places; a dislike for noisy gatherings —

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam | etajjñānamiti proktamajñānaṃ yadato'nyathā ||

Constancy in knowledge of the Self; seeing the goal of the knowledge of truth — all this is declared to be knowledge. Whatever is contrary to this is ignorance.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥

jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute | anādimatparaṃ brahma na sattannāsaducyate ||

I shall now declare the knowable — knowing which, one attains immortality. The supreme Brahman, without beginning, is said to be neither being nor non-being.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥

sarvataḥ pāṇipādaṃ tatsarvato'kṣiśiromukham | sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||

With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere — it stands enveloping all in the world.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam | asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||

Shining through the functions of all the senses, yet without the senses — unattached yet sustaining all — free from the gunas yet experiencing the gunas —

बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥

bahirantaśca bhūtānāmacaraṃ carameva ca | sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||

Outside and inside all beings, the unmoving and also the moving — because of its subtlety, it is not comprehensible; it is far away and also near.

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

avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam | bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhāviṣṇu ca ||

Undivided yet existing as if divided in beings — this knowable is the sustainer of beings, and the devourer, and the creator.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम् ॥

jyotiṣāmapi tajjyotistaMasaḥ paramucyate | jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya dhiṣṭhitam ||

It is the light of all lights, said to be beyond darkness. It is knowledge, the object of knowledge, and the goal of knowledge — seated in the heart of all.

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

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ | madbhakta etadvijñāya madbhāvāyopapadyate ||

Thus the field, knowledge, and the knowable have been described briefly. My devotee, knowing this, attains My state.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥

prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi | vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ||

Know that both Prakriti and Purusha are beginningless. And know that modifications and the gunas arise from Prakriti.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥

kāryakāraṇakartṛtve hetuḥ prakṛtirucyate | puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ||

In the production of cause and effect, Prakriti is said to be the agent. In the experience of pleasure and pain, Purusha is said to be the experiencer.

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān | kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu ||

The Purusha, seated in Prakriti, experiences the gunas born of Prakriti. Attachment to the gunas is the cause of its births in good and evil wombs.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ||

The supreme Purusha in this body is also called the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and the supreme Self.

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

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamāno'pi na sa bhūyo'bhijāyate ||

One who thus knows the Purusha and Prakriti, together with the gunas — in whatever state such a person may exist, that person is not born again.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥

dhyānenātmani paśyanti kecidātmānamātmanā | anye sāṃkhyena yogena karmayogena cāpare ||

Some, through meditation, perceive the Self within the self by the Self. Others do so through the Sankhya yoga of knowledge, and others through karma yoga.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥

anye tvevamajānantaḥ śrutvānyebhya upāsate | te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||

Others, not knowing thus, worship having heard from others. Even they, devoted to what is heard, cross over death.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥

yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam | kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ||

Whatever being is born — immovable or moving — know that as coming from the union of the field and the Knower of the field, O best of Bharatas.

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

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram | vinaśyatsvavanaśyantaṃ yaḥ paśyati sa paśyati ||

One who sees the Supreme Lord abiding equally in all beings — the Imperishable in the perishable — that person truly sees.

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

samaṃ paśyanhi sarvatra samavasthitamīśvaram | na hinastyātmanātmānaṃ tato yāti parāṃ gatim ||

For one who sees the Lord equally situated everywhere — that person does not injure the Self by the self, and thereby goes to the supreme goal.

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

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānaṃ akartāraṃ sa paśyati ||

One who sees that all actions are being performed by Prakriti alone, and that the Self is the non-doer — that person truly sees.

यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥

yadā bhūtapṛthagbhāvamekasthamanupaśyati | tata eva ca vistāraṃ brahma sampādyate tadā ||

When one sees the separate existence of all beings resting in one — and from that same one, the expansion — then one becomes Brahman.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥

anāditvānnirguṇatvātparamātmāyamavyayaḥ | śarīrastho'pi kaunteya na karoti na lipyate ||

Being without beginning and free from the gunas, this imperishable supreme Self, O son of Kunti — even dwelling in the body, neither acts nor is tainted.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥

yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate ||

Just as space, being all-pervading, is not tainted because of its subtlety — even so the Self, pervading all of the body, is not tainted.

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

yathā prakāśayatyekaḥ kṛtsnaṃ lokamimāṃ raviḥ | kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||

As the single sun illumines the entire world — so the owner of the field (the Knower) illumines the entire field, O Bharata.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥

kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā | bhūtaprakṛtimokṣaṃ ca ye viduryanānti te param ||

Those who, with the eye of knowledge, know the distinction between the field and the Knower of the field — and the liberation from the nature of beings — they go to the Supreme.