भगवद्गीता
bhagavad-gītā
-
chapter-13
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श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१॥
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१॥
1. śrībhagavānuvāca ,
idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate ,
etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ.
idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate ,
etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ.
1.
śrībhagavān uvāca idam śarīram kaunteya kṣetram iti
abhidhīyate etat yaḥ vetti tam prāhuḥ kṣetrajñaḥ iti tadvidaḥ
abhidhīyate etat yaḥ vetti tam prāhuḥ kṣetrajñaḥ iti tadvidaḥ
1.
śrībhagavān uvāca he kaunteya idam śarīram kṣetram iti
abhidhīyate yaḥ etat vetti tam kṣetrajñaḥ iti tadvidaḥ prāhuḥ
abhidhīyate yaḥ etat vetti tam kṣetrajñaḥ iti tadvidaḥ prāhuḥ
1.
The Blessed Lord said: 'O son of Kunti, this body is called the field (kṣetra). Those who understand this (tadvidaḥ) refer to the one who knows it (the field) as the knower of the field (kṣetrajña).'
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥२॥
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥२॥
2. kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata ,
kṣetrakṣetrajñayorjñānaṁ yattajjñānaṁ mataṁ mama.
kṣetrakṣetrajñayorjñānaṁ yattajjñānaṁ mataṁ mama.
2.
kṣetrajñam ca api mām viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayoḥ jñānam yat tat jñānam matam mama
kṣetrakṣetrajñayoḥ jñānam yat tat jñānam matam mama
2.
bhārata sarvakṣetreṣu kṣetrajñam mām ca api viddhi.
yat kṣetrakṣetrajñayoḥ jñānam,
tat jñānam mama matam.
yat kṣetrakṣetrajñayoḥ jñānam,
tat jñānam mama matam.
2.
Know Me as the knower of the field (kṣetrajña) in all fields (kṣetra), O Bharata. The understanding of both the field (kṣetra) and its knower (kṣetrajña) is considered by Me to be true knowledge (jñāna).
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥३॥
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥३॥
3. tatkṣetraṁ yacca yādṛkca yadvikāri yataśca yat ,
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu.
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu.
3.
tat kṣetram yat ca yādṛk ca yatvikāri yataḥ ca yat
saḥ ca yaḥ yatprabhāvaḥ ca tat samāsena me śṛṇu
saḥ ca yaḥ yatprabhāvaḥ ca tat samāsena me śṛṇu
3.
me samāsena tat śṛṇu: yat tat kṣetram ca yādṛk ca
yatvikāri ca yataḥ ca yat saḥ ca yaḥ yatprabhāvaḥ ca
yatvikāri ca yataḥ ca yat saḥ ca yaḥ yatprabhāvaḥ ca
3.
Hear from Me in brief what that field (kṣetra) is, what its nature is, what its modifications are, and what its origin is; and who that knower of the field (kṣetrajña) is, and what his influence is.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥४॥
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥४॥
4. ṛṣibhirbahudhā gītaṁ chandobhirvividhaiḥ pṛthak ,
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ.
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ.
4.
ṛṣibhiḥ bahudhā gītam chandobhiḥ vividhaiḥ pṛthak
brahmasūtrapadaiḥ ca eva hetumadbhiḥ viniścitaiḥ
brahmasūtrapadaiḥ ca eva hetumadbhiḥ viniścitaiḥ
4.
ṛṣibhiḥ bahudhā gītam,
vividhaiḥ chandobhiḥ pṛthak,
ca eva hetumadbhiḥ viniścitaiḥ brahmasūtrapadaiḥ (gītam).
vividhaiḥ chandobhiḥ pṛthak,
ca eva hetumadbhiḥ viniścitaiḥ brahmasūtrapadaiḥ (gītam).
4.
This has been described (gīta) by sages in many ways, distinctly in various Vedic hymns (chandas), and certainly by the reasoned and conclusive aphorisms of the Brahma-sūtras.
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥५॥
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥५॥
5. mahābhūtānyahaṁkāro buddhiravyaktameva ca ,
indriyāṇi daśaikaṁ ca pañca cendriyagocarāḥ.
indriyāṇi daśaikaṁ ca pañca cendriyagocarāḥ.
5.
mahābhūtāni ahaṅkāraḥ buddhiḥ avyaktam eva ca
indriyāṇi daśa ekam ca pañca ca indriyagocarāḥ
indriyāṇi daśa ekam ca pañca ca indriyagocarāḥ
5.
mahābhūtāni ahaṅkāraḥ buddhiḥ avyaktam eva ca
daśa indriyāṇi ca ekam ca pañca ca indriyagocarāḥ
daśa indriyāṇi ca ekam ca pañca ca indriyagocarāḥ
5.
The great elements, the ego (ahaṅkāra), the intellect (buddhi), and also the unmanifest (avyakta); the ten senses and the mind (which is the eleventh), and the five objects of the senses—all these constitute the field (kṣetra).
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥६॥
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥६॥
6. icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaścetanā dhṛtiḥ ,
etatkṣetraṁ samāsena savikāramudāhṛtam.
etatkṣetraṁ samāsena savikāramudāhṛtam.
6.
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaḥ cetanā
dhṛtiḥ etat kṣetram samāsena savikāram udāhṛtam
dhṛtiḥ etat kṣetram samāsena savikāram udāhṛtam
6.
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaḥ cetanā
dhṛtiḥ etat savikāram kṣetram samāsena udāhṛtam
dhṛtiḥ etat savikāram kṣetram samāsena udāhṛtam
6.
Desire, aversion, pleasure, pain, the aggregate (of the body and senses), consciousness, and fortitude — this field (kṣetra), along with its modifications, has been concisely declared.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥७॥
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥७॥
7. amānitvamadambhitvamahiṁsā kṣāntirārjavam ,
ācāryopāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ.
ācāryopāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ.
7.
amānitvam adambhitvam ahiṃsā kṣāntiḥ ārjavam
ācāryopāsanam śaucam sthairyam ātmavinigrahaḥ
ācāryopāsanam śaucam sthairyam ātmavinigrahaḥ
7.
amānitvam adambhitvam ahiṃsā kṣāntiḥ ārjavam
ācāryopāsanam śaucam sthairyam ātmavinigrahaḥ
ācāryopāsanam śaucam sthairyam ātmavinigrahaḥ
7.
Humility, sincerity, non-violence (ahiṃsā), patience, straightforwardness, service to the spiritual teacher (guru), purity, steadfastness, and self-control (ātman-vinigrahaḥ).
इन्द्रियार्थेषु वैराग्यमनहंकार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥८॥
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥८॥
8. indriyārtheṣu vairāgyamanahaṁkāra eva ca ,
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam.
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam.
8.
indriyārtheṣu vairāgyam anahaṅkāraḥ eva ca
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam
8.
indriyārtheṣu vairāgyam anahaṅkāraḥ eva ca
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam
8.
Detachment from the objects of the senses, indeed the absence of ego (ahaṅkāra), and the constant perception of the misery and evil in birth, death, old age, and sickness.
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥९॥
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥९॥
9. asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu ,
nityaṁ ca samacittatvamiṣṭāniṣṭopapattiṣu.
nityaṁ ca samacittatvamiṣṭāniṣṭopapattiṣu.
9.
asaktiḥ anabhiṣvaṅgaḥ putradāragṛhādiṣu
nityam ca samacittatvam iṣṭāniṣṭopapattiṣu
nityam ca samacittatvam iṣṭāniṣṭopapattiṣu
9.
putradāragṛhādiṣu asaktiḥ anabhiṣvaṅgaḥ ca
nityam iṣṭāniṣṭopapattiṣu samacittatvam
nityam iṣṭāniṣṭopapattiṣu samacittatvam
9.
Non-attachment and non-identification with children, wife, home, and so forth; and constant even-mindedness amidst the occurrences of desirable and undesirable events.
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१०॥
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१०॥
10. mayi cānanyayogena bhaktiravyabhicāriṇī ,
viviktadeśasevitvamaratirjanasaṁsadi.
viviktadeśasevitvamaratirjanasaṁsadi.
10.
mayi ca ananyayogena bhaktiḥ avyabhicāriṇī
viviktadeśasevitvam aratiḥ janasaṃsadi
viviktadeśasevitvam aratiḥ janasaṃsadi
10.
mayi ca ananyayogena avyabhicāriṇī bhaktiḥ
viviktadeśasevitvam janasaṃsadi aratiḥ
viviktadeśasevitvam janasaṃsadi aratiḥ
10.
And unwavering devotion (bhakti) to Me, achieved through exclusive spiritual discipline (yoga), a preference for secluded places, and an aversion to crowds.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥११॥
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥११॥
11. adhyātmajñānanityatvaṁ tattvajñānārthadarśanam ,
etajjñānamiti proktamajñānaṁ yadato'nyathā.
etajjñānamiti proktamajñānaṁ yadato'nyathā.
11.
adhyātmajñānanityatvam tattvajñānārthadarśanam
etat jñānam iti proktam ajñānam yat ataḥ anyathā
etat jñānam iti proktam ajñānam yat ataḥ anyathā
11.
adhyātmajñānanityatvam tattvajñānārthadarśanam etat
jñānam iti proktam yat ataḥ anyathā (tat) ajñānam
jñānam iti proktam yat ataḥ anyathā (tat) ajñānam
11.
Constancy in the knowledge of the Self (adhyātma-jñāna) and perception of the goal of the knowledge of reality—this is declared to be true knowledge. Whatever is different from this is ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१२॥
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१२॥
12. jñeyaṁ yattatpravakṣyāmi yajjñātvāmṛtamaśnute ,
anādimatparaṁ brahma na sattannāsaducyate.
anādimatparaṁ brahma na sattannāsaducyate.
12.
jñeyam yat tat pravakṣyāmi yat jñātvā amṛtam aśnute
anādimatparam brahma na sat tat na asat ucyate
anādimatparam brahma na sat tat na asat ucyate
12.
yat jñeyam tat pravakṣyāmi yat jñātvā amṛtam aśnute
anādimatparam brahma tat na sat na asat ucyate
anādimatparam brahma tat na sat na asat ucyate
12.
I shall declare that which is to be known, by knowing which one attains immortality (amṛta). That supreme (brahman) is without beginning (anādi) and is said to be neither existence (sat) nor non-existence (asat).
सर्वतःपाणिपादं तत्सर्वतोक्षिशिरोमुखम् ।
सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३॥
सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३॥
13. sarvataḥpāṇipādaṁ tatsarvatokṣiśiromukham ,
sarvataḥśrutimalloke sarvamāvṛtya tiṣṭhati.
sarvataḥśrutimalloke sarvamāvṛtya tiṣṭhati.
13.
sarvataḥ pāṇipādam tat sarvataḥ akṣiśiromukham
sarvataḥ śrutimat loke sarvam āvṛtya tiṣṭhati
sarvataḥ śrutimat loke sarvam āvṛtya tiṣṭhati
13.
tat sarvataḥ pāṇipādam sarvataḥ akṣiśiromukham
sarvataḥ śrutimat (ca) loke sarvam āvṛtya tiṣṭhati
sarvataḥ śrutimat (ca) loke sarvam āvṛtya tiṣṭhati
13.
That (Brahman) has hands and feet everywhere, eyes, heads, and mouths everywhere. Having ears in every direction in the world, it pervades and dwells in everything.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१४॥
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१४॥
14. sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam ,
asaktaṁ sarvabhṛccaiva nirguṇaṁ guṇabhoktṛ ca.
asaktaṁ sarvabhṛccaiva nirguṇaṁ guṇabhoktṛ ca.
14.
sarvendriyaguṇābhāsam sarvendriyavivarjitam
asaktam sarvabhṛt ca eva nirguṇam guṇabhoktṛ ca
asaktam sarvabhṛt ca eva nirguṇam guṇabhoktṛ ca
14.
sarvendriyaguṇābhāsam sarvendriyavivarjitam
asaktam sarvabhṛt ca eva nirguṇam guṇabhoktṛ ca
asaktam sarvabhṛt ca eva nirguṇam guṇabhoktṛ ca
14.
Though it illuminates the functions of all senses, it is devoid of all senses. It is unattached, yet it sustains all; it is without qualities (guṇa), yet it is the experiencer of those qualities (guṇa).
बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१५॥
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१५॥
15. bahirantaśca bhūtānāmacaraṁ carameva ca ,
sūkṣmatvāttadavijñeyaṁ dūrasthaṁ cāntike ca tat.
sūkṣmatvāttadavijñeyaṁ dūrasthaṁ cāntike ca tat.
15.
bahiḥ antaḥ ca bhūtānām acaram caram eva ca
sūkṣmatvāt tat avijñeyam dūrastham ca antike ca tat
sūkṣmatvāt tat avijñeyam dūrastham ca antike ca tat
15.
tat bhūtānām bahiḥ ca antaḥ acaram ca eva caram ca
sūkṣmatvāt avijñeyam tat dūrastham ca antike ca
sūkṣmatvāt avijñeyam tat dūrastham ca antike ca
15.
It exists both outside and inside all beings, and it is both unmoving and moving. Due to its subtlety, it is unknowable; it is simultaneously far away and also very near.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१६॥
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१६॥
16. avibhaktaṁ ca bhūteṣu vibhaktamiva ca sthitam ,
bhūtabhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca.
bhūtabhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca.
16.
avibhaktam ca bhūteṣu vibhaktam iva ca sthitam
bhūtabhartṛ ca tat jñeyam grasiṣṇu prabhaviṣṇu ca
bhūtabhartṛ ca tat jñeyam grasiṣṇu prabhaviṣṇu ca
16.
bhūteṣu avibhaktam ca iva ca vibhaktam sthitam ca
bhūtabhartṛ tat jñeyam ca grasiṣṇu ca prabhaviṣṇu
bhūtabhartṛ tat jñeyam ca grasiṣṇu ca prabhaviṣṇu
16.
It is undivided among all beings, yet it appears to be divided. It is to be known as the sustainer of beings, and it is both the devourer and the originator.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१७॥
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१७॥
17. jyotiṣāmapi tajjyotistamasaḥ paramucyate ,
jñānaṁ jñeyaṁ jñānagamyaṁ hṛdi sarvasya viṣṭhitam.
jñānaṁ jñeyaṁ jñānagamyaṁ hṛdi sarvasya viṣṭhitam.
17.
jyotiṣām api tat jyotiḥ tamasaḥ param ucyate
jñānam jñeyam jñānagamyam hṛdi sarvasya viṣṭhitam
jñānam jñeyam jñānagamyam hṛdi sarvasya viṣṭhitam
17.
tat jyotiṣām api jyotiḥ tamasaḥ param ucyate
jñānam jñeyam jñānagamyam sarvasya hṛdi viṣṭhitam
jñānam jñeyam jñānagamyam sarvasya hṛdi viṣṭhitam
17.
It is the light of all lights, and it is said to be beyond darkness. It is knowledge (jñāna), the object of knowledge, and that which is attained by knowledge (jñāna), abiding in the heart of all.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१८॥
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१८॥
18. iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ ,
madbhakta etadvijñāya madbhāvāyopapadyate.
madbhakta etadvijñāya madbhāvāyopapadyate.
18.
iti kṣetram tathā jñānam jñeyam ca uktam samāsataḥ
| madbhaktaḥ etat vijñāya madbhāvāya upapadyate
| madbhaktaḥ etat vijñāya madbhāvāya upapadyate
18.
iti kṣetram tathā jñānam ca jñeyam samāsataḥ uktam
madbhaktaḥ etat vijñāya madbhāvāya upapadyate
madbhaktaḥ etat vijñāya madbhāvāya upapadyate
18.
Thus, the field (kṣetra), knowledge, and the knowable have been described concisely. My devotee, understanding this, becomes eligible for My state of being.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥१९॥
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥१९॥
19. prakṛtiṁ puruṣaṁ caiva viddhyanādī ubhāvapi ,
vikārāṁśca guṇāṁścaiva viddhi prakṛtisaṁbhavān.
vikārāṁśca guṇāṁścaiva viddhi prakṛtisaṁbhavān.
19.
prakṛtim puruṣam ca eva viddhi anādī ubhau api |
vikārān ca guṇān ca eva viddhi prakṛtisaṃbhavān
vikārān ca guṇān ca eva viddhi prakṛtisaṃbhavān
19.
prakṛtim puruṣam ca eva ubhau api anādī viddhi
vikārān ca guṇān ca eva prakṛtisaṃbhavān viddhi
vikārān ca guṇān ca eva prakṛtisaṃbhavān viddhi
19.
Know that both primordial nature (prakṛti) and the supreme cosmic person (puruṣa) are indeed beginningless. Also, know that all modifications and qualities (guṇa) are born of primordial nature (prakṛti).
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥२०॥
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥२०॥
20. kāryakāraṇakartṛtve hetuḥ prakṛtirucyate ,
puruṣaḥ sukhaduḥkhānāṁ bhoktṛtve heturucyate.
puruṣaḥ sukhaduḥkhānāṁ bhoktṛtve heturucyate.
20.
kāryakāraṇakartṛtve hetuḥ prakṛtiḥ ucyate |
puruṣaḥ sukhaduḥkhānām bhoktṛtve hetuḥ ucyate
puruṣaḥ sukhaduḥkhānām bhoktṛtve hetuḥ ucyate
20.
kāryakāraṇakartṛtve prakṛtiḥ hetuḥ ucyate
puruṣaḥ sukhaduḥkhānām bhoktṛtve hetuḥ ucyate
puruṣaḥ sukhaduḥkhānām bhoktṛtve hetuḥ ucyate
20.
Primordial nature (prakṛti) is declared to be the cause regarding the agency for all effects and instruments of action. The supreme cosmic person (puruṣa) is declared to be the cause regarding the experience of happiness and sorrow.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥२१॥
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥२१॥
21. puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān ,
kāraṇaṁ guṇasaṅgo'sya sadasadyonijanmasu.
kāraṇaṁ guṇasaṅgo'sya sadasadyonijanmasu.
21.
puruṣaḥ prakṛtisthaḥ hi bhuṅkte prakṛtijān guṇān
| kāraṇam guṇasaṅgaḥ asya sadasadyonijanmasu
| kāraṇam guṇasaṅgaḥ asya sadasadyonijanmasu
21.
puruṣaḥ prakṛtisthaḥ hi prakṛtijān guṇān bhuṅkte
asya guṇasaṅgaḥ sadasadyonijanmasu kāraṇam
asya guṇasaṅgaḥ sadasadyonijanmasu kāraṇam
21.
Indeed, the supreme cosmic person (puruṣa), situated in primordial nature (prakṛti), experiences the qualities (guṇa) born of nature. His attachment to these qualities (guṇa) is the reason for his births in good and bad species/wombs.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥२२॥
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥२२॥
22. upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ ,
paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ.
paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ.
22.
upadraṣṭā anumanntā ca bhartā bhoktā maheśvaraḥ
paramātmā iti ca api uktaḥ dehe asmin puruṣaḥ paraḥ
paramātmā iti ca api uktaḥ dehe asmin puruṣaḥ paraḥ
22.
asmin dehe paraḥ puruṣaḥ upadraṣṭā anumanntā ca
bhartā bhoktā maheśvaraḥ ca paramātmā iti api uktaḥ
bhartā bhoktā maheśvaraḥ ca paramātmā iti api uktaḥ
22.
The supreme Person (puruṣa) within this body is also spoken of as the witness, the approver, the sustainer, the experiencer, and the great Lord (maheśvara), the supreme Self (paramātman).
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥२३॥
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥२३॥
23. ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha ,
sarvathā vartamāno'pi na sa bhūyo'bhijāyate.
sarvathā vartamāno'pi na sa bhūyo'bhijāyate.
23.
ya evam vetti puruṣam prakṛtim ca guṇaiḥ saha
sarvathā vartamānaḥ api na sa bhūyaḥ abhijāyate
sarvathā vartamānaḥ api na sa bhūyaḥ abhijāyate
23.
yaḥ evam puruṣam ca guṇaiḥ saha prakṛtim vetti
saḥ sarvathā vartamānaḥ api bhūyaḥ na abhijāyate
saḥ sarvathā vartamānaḥ api bhūyaḥ na abhijāyate
23.
Whoever thus knows the supreme Person (puruṣa) and nature (prakṛti) together with its constituent qualities (guṇas), he, even though acting in every way, is not born again (into saṃsāra).
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥२४॥
अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥२४॥
24. dhyānenātmani paśyanti kecidātmānamātmanā ,
anye sāṁkhyena yogena karmayogena cāpare.
anye sāṁkhyena yogena karmayogena cāpare.
24.
dhyānena ātmani paśyanti kecit ātmānam ātmanā
anye sāṅkhyena yogena karmayogena ca apare
anye sāṅkhyena yogena karmayogena ca apare
24.
kecit dhyānena ātmanā ātmani ātmānam paśyanti
anye sāṅkhyena yogena ca apare karmayogena
anye sāṅkhyena yogena ca apare karmayogena
24.
Some perceive the Self (ātman) within themselves by the self (ātman) through meditation (dhyāna); others by means of Sāṅkhya (yoga), and still others by the path of action (karma yoga).
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥२५॥
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥२५॥
25. anye tvevamajānantaḥ śrutvānyebhya upāsate ,
te'pi cātitarantyeva mṛtyuṁ śrutiparāyaṇāḥ.
te'pi cātitarantyeva mṛtyuṁ śrutiparāyaṇāḥ.
25.
anye tu evam ajānantaḥ śrutvā anyebhyaḥ upāsate
te api ca atitaranti eva mṛtyum śrutiparāyaṇāḥ
te api ca atitaranti eva mṛtyum śrutiparāyaṇāḥ
25.
tu anye evam ajānantaḥ anyebhyaḥ śrutvā upāsate
te api ca śrutiparāyaṇāḥ mṛtyum eva atitaranti
te api ca śrutiparāyaṇāḥ mṛtyum eva atitaranti
25.
However, others, not knowing this (truth) themselves, worship (the Supreme) by hearing from others. And even they, being diligently devoted to hearing (the teachings), certainly cross beyond death.
यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥२६॥
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥२६॥
26. yāvatsaṁjāyate kiṁcitsattvaṁ sthāvarajaṅgamam ,
kṣetrakṣetrajñasaṁyogāttadviddhi bharatarṣabha.
kṣetrakṣetrajñasaṁyogāttadviddhi bharatarṣabha.
26.
yāvat saṃjāyate kiṃcit sattvam sthāvarajaṅgamam
kṣetrakṣetrajñasaṃyogāt tat viddhi bharatarṣabha
kṣetrakṣetrajñasaṃyogāt tat viddhi bharatarṣabha
26.
bharatarṣabha,
yāvat kiṃcit sthāvarajaṅgamam sattvam saṃjāyate,
tat kṣetrakṣetrajñasaṃyogāt viddhi.
yāvat kiṃcit sthāvarajaṅgamam sattvam saṃjāyate,
tat kṣetrakṣetrajñasaṃyogāt viddhi.
26.
O best of Bhāratas, know that every single entity, whether unmoving or moving, that comes into existence is born from the union of the field (kṣetra) and the knower of the field (kṣetrajña).
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥२७॥
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥२७॥
27. samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram ,
vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati.
vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati.
27.
samam sarveṣu bhūteṣu tiṣṭhantam parameśvaram
vinaśyatsu avinaśyantam yaḥ paśyati sa paśyati
vinaśyatsu avinaśyantam yaḥ paśyati sa paśyati
27.
yaḥ sarveṣu bhūteṣu samam tiṣṭhantam parameśvaram,
vinaśyatsu avinaśyantam (ca) paśyati,
sa (eva) paśyati.
vinaśyatsu avinaśyantam (ca) paśyati,
sa (eva) paśyati.
27.
The one who sees the Supreme Lord (parameśvara) abiding equally in all beings (bhūta), remaining imperishable even within those that perish – that person truly sees.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥२८॥
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥२८॥
28. samaṁ paśyanhi sarvatra samavasthitamīśvaram ,
na hinastyātmanātmānaṁ tato yāti parāṁ gatim.
na hinastyātmanātmānaṁ tato yāti parāṁ gatim.
28.
samam paśyan hi sarvatra samavasthitam īśvaram
na hinasti ātmanā ātmānam tataḥ yāti parām gatim
na hinasti ātmanā ātmānam tataḥ yāti parām gatim
28.
hi,
yaḥ sarvatra samam samavasthitam īśvaram paśyan,
ātmanā ātmānam na hinasti,
tataḥ (saḥ) parām gatim yāti.
yaḥ sarvatra samam samavasthitam īśvaram paśyan,
ātmanā ātmānam na hinasti,
tataḥ (saḥ) parām gatim yāti.
28.
Indeed, the one who perceives the Lord (īśvara) present equally everywhere does not harm their self (ātman) by their self (ātman), and by doing so attains the supreme destination.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥२९॥
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥२९॥
29. prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ ,
yaḥ paśyati tathātmānamakartāraṁ sa paśyati.
yaḥ paśyati tathātmānamakartāraṁ sa paśyati.
29.
prakṛtyā eva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathā ātmānam akartāram sa paśyati
yaḥ paśyati tathā ātmānam akartāram sa paśyati
29.
yaḥ karmāṇi ca prakṛtyā eva sarvaśaḥ kriyamāṇāni paśyati,
tathā ātmānam akartāram (ca) paśyati,
sa (eva) paśyati.
tathā ātmānam akartāram (ca) paśyati,
sa (eva) paśyati.
29.
And the one who sees that all actions (karma) are performed entirely by material nature (prakṛti) alone, and similarly sees the self (ātman) as the non-doer – that person truly sees.
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥३०॥
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥३०॥
30. yadā bhūtapṛthagbhāvamekasthamanupaśyati ,
tata eva ca vistāraṁ brahma saṁpadyate tadā.
tata eva ca vistāraṁ brahma saṁpadyate tadā.
30.
yadā bhūtapṛthagbhāvam ekastham anupaśyati
tataḥ eva ca vistāram brahma sampadyate tadā
tataḥ eva ca vistāram brahma sampadyate tadā
30.
yadā bhūtapṛthagbhāvam ekastham anupaśyati ca tataḥ eva vistāram,
tadā brahma sampadyate
tadā brahma sampadyate
30.
When one perceives that the distinct nature of all beings (bhūta) abides in one, and that their expansion also proceeds from that very same one, then one attains (realizes) Brahman (brahman).
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥३१॥
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥३१॥
31. anāditvānnirguṇatvātparamātmāyamavyayaḥ ,
śarīrastho'pi kaunteya na karoti na lipyate.
śarīrastho'pi kaunteya na karoti na lipyate.
31.
anāditvāt nirguṇatvāt paramātmā ayam avyayaḥ
śarīrasthaḥ api kaunteya na karoti na lipyate
śarīrasthaḥ api kaunteya na karoti na lipyate
31.
kaunteya,
ayam paramātmā anāditvāt nirguṇatvāt avyayaḥ (asti).
śarīrasthaḥ api,
na karoti na lipyate.
ayam paramātmā anāditvāt nirguṇatvāt avyayaḥ (asti).
śarīrasthaḥ api,
na karoti na lipyate.
31.
O son of Kunti, this supreme Self (paramātman) is imperishable due to its beginningless nature and its attribute-less (nirguṇa) quality. Even though it dwells in the body, it neither acts nor is it affected.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥३२॥
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥३२॥
32. yathā sarvagataṁ saukṣmyādākāśaṁ nopalipyate ,
sarvatrāvasthito dehe tathātmā nopalipyate.
sarvatrāvasthito dehe tathātmā nopalipyate.
32.
yathā sarvagatam saukṣmyāt ākāśam na upalipyate
sarvatra avasthitaḥ dehe tathā ātmā na upalipyate
sarvatra avasthitaḥ dehe tathā ātmā na upalipyate
32.
yathā sarvagatam ākāśam saukṣmyāt na upalipyate,
tathā dehe sarvatra avasthitaḥ ātmā na upalipyate.
tathā dehe sarvatra avasthitaḥ ātmā na upalipyate.
32.
Just as the all-pervading space (ākāśa) is not stained due to its subtle nature, so too the Self (ātman), though abiding everywhere in the body, is not affected.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥३३॥
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥३३॥
33. yathā prakāśayatyekaḥ kṛtsnaṁ lokamimaṁ raviḥ ,
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata.
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata.
33.
yathā prakāśayati ekaḥ kṛtsnam lokam imam raviḥ
kṣetram kṣetrī tathā kṛtsnam prakāśayati bhārata
kṣetram kṣetrī tathā kṛtsnam prakāśayati bhārata
33.
bhārata,
yathā ekaḥ raviḥ imam kṛtsnam lokam prakāśayati,
tathā kṣetrī kṛtsnam kṣetram prakāśayati.
yathā ekaḥ raviḥ imam kṛtsnam lokam prakāśayati,
tathā kṣetrī kṛtsnam kṣetram prakāśayati.
33.
Just as the single sun illuminates this entire world, similarly, O Bharata, the knower of the field (kṣetrī) illuminates the entire field (kṣetra).
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥३४॥
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥३४॥
34. kṣetrakṣetrajñayorevamantaraṁ jñānacakṣuṣā ,
bhūtaprakṛtimokṣaṁ ca ye viduryānti te param.
bhūtaprakṛtimokṣaṁ ca ye viduryānti te param.
34.
kṣetrakṣetrajñayoḥ evam antaram jñānacakṣuṣā
bhūtaprakṛtimokṣam ca ye viduḥ yānti te param
bhūtaprakṛtimokṣam ca ye viduḥ yānti te param
34.
evam jñānacakṣuṣā kṣetrakṣetrajñayoḥ antaram
ca bhūtaprakṛtimokṣam ye viduḥ te param yānti
ca bhūtaprakṛtimokṣam ye viduḥ te param yānti
34.
Thus, those who perceive, with the eye of knowledge (jñānacakṣus), the distinction between the field (kṣetra) and the knower of the field (kṣetrajña), and (understand) the liberation (mokṣa) from the material nature (prakṛti) of beings, they attain the Supreme.