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क्षेत्र क्षेत्रज्ञविभागयोग Chapter 13

अध्याय १३. अथत्रयोदशॊध्यायः क्षेत्र क्षेत्रज्ञविभागयोग CHAPTER 13

The yoga of descrimination between the field and the knower of the field

श्रीभगवानुवाच :-इदं शरीरं कौन्तेय क्षेत्रमित्यभिदीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१॥

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.

क्षेत्रज्ञं चापि मां विद्धिसर्वक्षॆत्रेषु भारत । क्षेत्र क्षेत्रज्ञयोर्ज्ञानं यत्तङ्ज्ञानं मतं मम ॥२॥

Know Myself to be the kshetrajna, in all the Kshetras, , Arjuna.and it is the knowledge of the field and knower i.e,.of matter with it evolutes and the spirits which I consider as true knowledge.

तत्क्षॆत्रं यच्च यादॄक्ययद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे श्रुणु ॥ ३॥

What that Field (Kshetra) is anf what it is like ,what are its modifications, and from what causes what effects have sprung, and also who is its knower(Kshetrajna) is and what is His glory, hear all this in brief from Me.

रुषिभिर्बहुधा गीतं छन्दोभिर्विविधैः न्पृथक् । ब्रह्मसुत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥४॥

The truth about the Kshetra and the Kshetrajna has been expounded by the seers inmanifold ways; again it has been seperately stated in different Vedic chants and also in the conclusive and reasoned texts of the Brahmasutras.’

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पंचचेन्द्रियगोचराः ॥५॥

The five elements, 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, colour , taste, and smell.).

इच्छा द्वॆषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षॆत्रं समासेन सविकारमुदाहृतम् ॥६॥

Aiso desire, aversion, pleasure, paln, the physical body, consciousness, firmness, ;thus is the Kshetra with its evolutes briefly stated.

अमानित्वमदंभित्वं अहिंसाक्षान्तिरार्जवम् ।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥७॥

Desire, hatred, pleasure, pain, aggregate (body), intelligence, fortitude – this kshetra has been thus, briefly described with its modifications.

इन्द्रियार्थेषु वैराग्यमनहंकार एव च । जन्ममृत्युजराव्याधि दुःखदॊषानुदर्शनम् ॥८॥

Dispassion towards the objects of enjoyment of this world, and the next, and also absence of egotism, pondering again and again on the pain and evils inherent in birth, death, oldage and disease. humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, streadfastness self-control…Indifference to the objects of the senses and also, absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain…

असक्तिरनभिष्वङ्गपुत्रदार गृहादिषु।नित्यं च समचित्तत्वम् इष्टानिष्टोपपत्तिषु ॥९॥

Absence of attachment, and the sense of oneness,in respect of son, wife, home etc..,and constant equipoise of mind both in favourable and unfavourable circumstances.

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ज्विविक्तदेशसेवित्वम् अरतिर्जनसंसदि ]।\१०॥

Unswerving devotion unto me, by the yoga of non-separation, resorting to solitary places, distaste for the society of men…Unflinching devotion to Me through exclusive attachment, living in secluded and holy places and finding no delight in the company of worldly people,

अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा ॥ ११॥

Constancy in Self-knowledge, perception of the end, seeing God asthe object of true knowledge –all this is declared to be Knowledge and what is opposed to this is ignorance.

ज्ञॆयं यत्तत्प्रवक्षामि यज्ज्ञात्वामृतमश्नुते ।अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१२॥

I will declare at length that, which has to be known, knowing which one attains to immortality( Supreme Bliss) – supreme Brahma who is the Lord of t beginningless entities , called neither being nor non-being.

सर्वतः पाणिपादं तत्सर्वतोक्षिशिरोमुखम् ।सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३॥

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears all-round ,for it stands pervading all in the universe. He exists in the world, enveloping all.

सर्वेन्द्रिय गुणाभासं सर्वेन्द्रिय विवर्जितम् ।असक्तं सर्वभूतै च निर्गुणं गुणभॊक्तृ च ॥१४॥

Shining by the functions of all the senses,though percieving all sense objects, it is really speaking without the senses; Nay, though unattached, yet supporting all; it is the sustainer of all; though attributeless , devoid of qualities, yet their experiencer…it is the enjoyer of gunas, the three modes of Prakriti.

बहिरन्तश्च भूतानामचरं चरमेव च ।सूक्ष्मत्वात्तदविज्ञॆयं दूरस्थं चान्तिकेच तत् ॥१५॥

It exists without and within (all) beings,and constitutes the animate and inanimate creation as well; the unmoving and also the moving; because of its subtlety it is unknowable(incomprehensible); and it is near and far away, too.

अविभक्तंच भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृं च तज्ज्ञॆयं ग्रसिष्णु प्रभविष्णु च ॥१६॥

Though integral like space, inits undivided,aspect, yet He exists as if, divided as it were in all beings–animate and inanimate beings, And that God-head which is the only object to be known as the supporter and sustainer of beings;(as Vishnu) He devours(as Rudra) and He generates(as Brahma)

ज्योतिषामपि तज्जोतिस्तमसः परमुच्यते । ज्ञानं ज्ञॆयं ज्ञानगम्यं हृदि सर्वस्य तिष्ठतम् ॥१७॥.

That Supreme (Brahman),is said to be the `light of all lights ’, is said to be entirely beyond darkness; (MAYA), That Godhead is knowledge itself , the object of knowledge worth knowing ,and worth attaining through real wisdom, and is particularly seated in the hearts of all.

इतिक्षॆत्रं तथा ज्ञानं ज्ञॆयं चोक्तं समासतः । मद्भक्तएतद्विज्ञायोपपद्यते ॥१८॥

Thus the field,the truth of the Kshetra the knowledge and as well as theobject worth knowable have been briefly discussed. Knowing this, my devotee enters into my being.

प्रकृतिं पुरुषं चैव विद्ध्यानादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृति सम्भवान् ॥ १९॥

Know you, that matter (prakriti) and spirit (Purusha) are both beginningless; and know you, also that all modifications and qualities such as likes and dislikes and all objects are born of prakriti that means the three Gunas .

कार्यकरण कर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ २०॥

Prakriti is, said to be, the responsible of all activities bringing forth the evolutes and the instruments; of the body (karya) and external and internal organs, (karana)while the individual soul Purusha is declared to be the cause of experience of pleasure and pain,joys and sorrows.

पुरुषः प्रकृतिस्तोहि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोस्य सदसद्योनि जन्मसु ॥ २१॥

Only the Purusha, in association with prakriti experiences the qualities of objects of the nature of the three Gunas born of prakriti; attachment to these qualities( Gunas) is the cause of the birth of this soul in good and evil wombs.

उपद्रष्टानुमन्ता च भर्ता भॊक्ता महॆश्वरः ।परमत्मॆति चायुक्तो देहेस्मिन्पुरुषः परः ॥ २२॥

The supreme Purusha (The Spirit) dwelling in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and really the supreme Self. He has been spoken as the witness ,the true Guide, the Sustainer of all, the Experiencer (as the embodied Soul),the Overlord and the Absolute as well.

यएवं वेत्ति पुरुषं प्रकृतिंच गुणैः सह । सर्वथा वर्तमानोपि न स भूयॊभिजायते ॥२३॥

He, who thus knows the Purusha (Spirit) and Prakriti (Nature) together with the qualities,(Gunas) in whatsoever condition he may be,eventhough performing his duties in everyway he is never born again.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।अन्ये सांख्यॆन योगेन कर्मयोगेनचापरे ॥२४॥

Some, by meditation, behold the Self ( the Supreme Spirit) in the heart with the help of their refined and sharp intellect; ; others realise it through by the discipline of knowledge (by sankhaya-yoga); and still others by karma-yoga.(the discipline of Action).

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपसते । तेपिचातितरत्येव मृत्युं श्रुतिपरायणाः ॥२५॥

Others dull-witted persons, however not knowing this, worship, having heard of it from others; they too, are able to cross the ocean of mundane existence in the shape of death, if they would regard what they have heard as their supreme refuge.

यावत्सञ्जायते किङ्चित् सत्त्वं स्थावर जङ्गमम् । क्षेत्रक्षेत्रज्ञ संयॊगात् तद्विद्धि भरतर्षभ ॥२६॥

Arjuna, whatsoever being ,moving or unmoving is born know it as emanated through the union between the field (Kshetra-matter), and the Knower of the field.(Kshetrajna-Spirit).

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।विनश्यस्वविनश्यन्तं यः पश्यति स पश्यति ॥२७॥

He alone truly sees, who sees the supreme Lord existing as imperishable abiding equally in all beings, both the unperishing and the perishing.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।न हिनस्त्यात्मनात्मानां ततोयाति परां गतिम् ॥२८॥

Indeed, he who sees the same Lord everywhere equally dwelling in all , destroys(kills) not the Self by the himself; therefore, he goes to the highest goal, attains the Supreme state.

प्रकृत्यैवच कर्माणि क्रियामाणानि सर्वशः । यः पश्यति तथात्मानं अकर्तारं स पश्यति ॥ २९॥

He who sees that all actions are performed by prakriti alone, and that the Self is actionless non-doer, he alone verily sees.

यदा भूतपृथग्भावं एकस्थमनु प्श्यति । ततएव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ ३०॥

The moment man percieves the diversified existence of beings as rooted in the One Supreme Spirit, When he (man) sees the whole variety of beings, as resting in the ‘one’, and spreading forth of all beings from That (one) alone, that very moment, he attains Brahma(who is Truth consciousness and Bliss solidified). .

अनादित्वान्निर्गुणत्वात् परमत्मायमव्ययः । शरीरस्थोपि कौन्तेय न करोति न लिप्यते ॥ ३१॥

Being without beginning, and being devoid of qualities, the indestructible supreme Self, the imperishable though dwelling in the body, O Kaunteya, neither acts, nor is tainted.(cotaminated).

यथा सर्वगतं सौक्ष्म्याद् आकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥३२॥

As the all-pervading ether is not tainted,(चोन्तमिनतेद्), because of its subtlety, so too, the Self, seated everywhere in the body, is not tainted, by the attributes of the body.

यथाप्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्रीयथा कृत्स्नं प्रकाशयति भारत॥३३॥

Just as the one sun illumines the whole world, so also the Lord of the field (Paramatman) illumines the whole field, O Bharata.

क्षेत्रक्षेत्रज्ञयोरेव मन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यन्ति ते परम् ॥ ३४॥

They, who with their eye of wisdom, come to know the distinction between the field(Kshetra) and the Knower of the field,(Kshetrajna) and the phinomenon of the liberation from the prakriti of the being,with her evolutes go to the Supreme eternal Spirit.

ॐ तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसंवादे क्षेत्र क्षॆत्रज्ञयोगो नाम त्रयोदशॊध्यायः

Thus, in the Upanishads of the glorious Bhagavad-gita, in the science of the eternal, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, the thirteenth discourse ends entitled “The yoga of discrimination between the Field and the Knower of the Field.”