अथ त्रयोदशोऽध्यायः ।
atha trayodaso'dhyayah ।
Thus begins the thirteenth chapter of the holy Srimad Bhagavada Gita.
अर्जुन उवाच / arjuna uvacha
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ 1 ॥
prakrtim purusam chaiva ksetram ksetrajñameva cha ।
etadveditumichChami jñanam jñeyam cha kesava ॥ 1 ॥
Arjuna said: O my dear Krsna, I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
श्रीभगवानुवाच । / sribhagavanuvacha ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ 2 ॥
idam sariram kaunteya ksetramityabhidhiyate ।
etadyo vetti tam prahuh ksetrajña iti tadvidah ॥ 2 ॥
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ 3 ॥
ksetrajñam chapi mam viddhi sarvaksetresu bharata ।
ksetraksetrajñayorjñanam yattajjñanam matam mama ॥ 3 ॥
O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ 4 ॥
tatksetram yachcha yadrkcha yadvikari yatascha yat ।
sa cha yo yatprabhavascha tatsamasena me srnu ॥ 4 ॥
Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ 5 ॥
rsibhirbahudha gitam Chandobhirvividhaih prthak ।
brahmasutrapadaischaiva hetumadbhirvinischitaih ॥ 5 ॥
That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect.
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ 6 ॥
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ 7 ॥
mahabhutanyahaṅkaro buddhiravyaktameva cha ।
indriyani dasaikam cha pañcha chendriyagocharah ॥ 6 ॥
ichCha dvesah sukham duhkham saṅghataschetana dhrtih ।
etatksetram samasena savikaramudahrtam ॥ 7 ॥
The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions – all these are considered, in summary, to be the field of activities and its interactions.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ 8 ॥
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ 9 ॥
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ 10 ॥
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ 11 ॥
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ 12 ॥
amanitvamadambhitvamahimsa ksantirarjavam ।
acharyopasanam saucham sthairyamatmavinigrahah ॥ 8 ॥
indriyarthesu vairagyamanahaṅkara eva cha ।
janmamrtyujaravyadhiduhkhadosanudarsanam ॥ 9 ॥
asaktiranabhisvaṅgah putradaragrhadisu ।
nityam cha samachittatvamistanistopapattisu ॥ 10 ॥
mayi chananyayogena bhaktiravyabhicharini ।
viviktadesasevitvamaratirjanasamsadi ॥ 11 ॥
adhyatmajñananityatvam tattvajñanarthadarsanam ।
etajjñanamiti proktamajñanam yadato'nyatha ॥ 12 ॥
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth – all these I declare to be knowledge, and besides this whatever there may be is ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ 13 ॥
jñeyam yattatpravaksyami yajjñatvamrtamasnute ।
anadimatparam brahma na sattannasaduchyate ॥ 13 ॥
I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.
सर्वतःपाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ 14 ॥
sarvatahpanipadam tatsarvato'ksisiromukham ।
sarvatahsrutimalloke sarvamavrtya tisthati ॥ 14 ॥
Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ 15 ॥
sarvendriyagunabhasam sarvendriyavivarjitam ।
asaktam sarvabhrchchaiva nirgunam gunabhoktr cha ॥ 15 ॥
The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.
बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ 16 ॥
bahirantascha bhutanamacharam charameva cha ।
suksmatvattadavijñeyam durastham chantike cha tat ॥ 16 ॥
The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ 17 ॥
avibhaktam cha bhutesu vibhaktamiva cha sthitam ।
bhutabhartr cha tajjñeyam grasisnu prabhavisnu cha ॥ 17 ॥
Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ 18 ॥
jyotisamapi tajjyotistamasah paramuchyate ।
jñanam jñeyam jñanagamyam hrdi sarvasya visthitam ॥ 18 ॥
He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ 19 ॥
iti ksetram tatha jñanam jñeyam choktam samasatah ।
madbhakta etadvijñaya madbhavayopapadyate ॥ 19 ॥
Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.
प्रकृतिं पुरुषं चैव विद्ध्यनादि उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ 20 ॥
prakrtim purusam chaiva viddhyanadi ubhavapi ।
vikaramscha gunamschaiva viddhi prakrtisambhavan ॥ 20 ॥
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ 21 ॥
karyakaranakartrtve hetuh prakrtiruchyate ।
purusah sukhaduhkhanam bhoktrtve heturuchyate ॥ 21 ॥
Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ 22 ॥
purusah prakrtistho hi bhuṅkte prakrtijangunan ।
karanam gunasaṅgo'sya sadasadyonijanmasu ॥ 22 ॥
The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ 23 ॥
upadrastanumanta cha bharta bhokta mahesvarah ।
paramatmeti chapyukto dehe'sminpurusah parah ॥ 23 ॥
Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ 24 ॥
ya evam vetti purusam prakrtim cha gunaih saha ।
sarvatha vartamano'pi na sa bhuyo'bhijayate ॥ 24 ॥
One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ 25 ॥
dhyanenatmani pasyanti kechidatmanamatmana ।
anye saṅkhyena yogena karmayogena chapare ॥ 25 ॥
Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ 26 ॥
anye tvevamajanantah srutvanyebhya upasate ।
te'pi chatitarantyeva mrtyum srutiparayanah ॥ 26 ॥
Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ 27 ॥
yavatsañjayate kiñchitsattvam sthavarajaṅgamam ।
ksetraksetrajñasamyogattadviddhi bharatarsabha ॥ 27 ॥
O chief of the Bharatas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ 28 ॥
samam sarvesu bhutesu tisthantam paramesvaram ।
vinasyatsvavinasyantam yah pasyati sa pasyati ॥ 28 ॥
One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ 29 ॥
samam pasyanhi sarvatra samavasthitamisvaram ।
na hinastyatmanatmanam tato yati param gatim ॥ 29 ॥
One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ 30 ॥
prakrtyaiva cha karmani kriyamanani sarvasah ।
yah pasyati tathatmanamakartaram sa pasyati ॥ 30 ॥
One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ 31 ॥
yada bhutaprthagbhavamekasthamanupasyati ।
tata eva cha vistaram brahma sampadyate tada ॥ 31 ॥
When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ 32 ॥
anaditvannirgunatvatparamatmayamavyayah ।
sarirastho'pi kaunteya na karoti na lipyate ॥ 32 ॥
Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ 33 ॥
yatha sarvagatam sauksmyadakasam nopalipyate ।
sarvatravasthito dehe tathatma nopalipyate ॥ 33 ॥
The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ 34 ॥
yatha prakasayatyekah krtsnam lokamimam ravih ।
ksetram ksetri tatha krtsnam prakasayati bharata ॥ 34 ॥
O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ 35 ॥
ksetraksetrajñayorevamantaram jñanachaksusa ।
bhutaprakrtimoksam cha ye viduryanti te param ॥ 35 ॥
Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥13 ॥
om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyayam yogasastre srikrsnarjunasamvade
ksetraksetrajñavibhagayogo nama trayodaso'dhyayah ॥13 ॥
AUM, "THAT" is "IT". Thus, the Thirteenth section of the Auspicious Bhagavad Gita,named Ksetra Kshetragya Vibhaga Yoga[The Yoga of Matter and Spirit] , From the Upanishads, The Knowledge of Supreme Consciousness, From the Knowledge of Yoga, a conversation between Lord Krishna and Arjuna.
ॐ श्री परमात्मने नमः
AnonymousUser
150
5 Days
Learn
Teach
Discuss
Dashboard
Verses & Playlist
Saved Flashcards
Saved Chants
Saved Discussions
Logout
Copy Shloka
Shloka Link
