क्षेत्रक्षेत्रज्ञविभागयोग

प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च। एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव

॥ 13.1 ॥

This body, O son of Kunti, is called kshetra, and he who knows it is called kshetrajna by those who know of them (kshetra and kshetrajna).

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

॥ 13.2 ॥

Me do you also know, O descendant of Bharata, to be kshetrajna in all kshetras. The knowledge of kshetra and kshetrajna is considered by Me to be the knowledge.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम

॥ 13.3 ॥

What the kshetra is, what is properties are, what its modifications are, what effects arise from what causes, and also who He is and what His powers are, that hear from Me in brief.

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

॥ 13.4 ॥

(This truth) has been sung by Rishis in many ways, in various distinctive chants, in passages indicative of Brahman, full of reasoning, and convincing.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः

॥ 13.5 ॥

The great Elements, Egoism, Intellect, as also the Unmanifested (Mula Prakriti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the aggregate, intelligence, fortitude–the kshetra has been thus briefly described with its modifications.

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः

॥ 13.6 ॥

The great Elements, Egoism, Intellect, as also the Unmanifested (Mula Prakriti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the aggregate, intelligence, fortitude–the kshetra has been thus briefly described with its modifications.

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम्

॥ 13.7 ॥

Humility, unpretentiousness, non-injury, forbearance, uprightness, service to the teacher, purity, steadiness, self-control;

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः

॥ 13.8 ॥

The renunciation of sense-objects, and also absence of egoism; reflection on the evils of birth, death, old age, sickness, and pain;

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्

॥ 13.9 ॥

Non-attachment, non-identification of self with son, wife, home, and the rest, and constant even-mindedness in the occurrence of the desirable and the undesirable;

असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु

॥ 13.10 ॥

Unswerving devotion to Me by the yoga of non-separation, resort to sequestered places, distaste for the society of men;

मयि चानन्ययोगेन भक्ितरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि

॥ 13.11 ॥

Constant application to spiritual knowledge, understanding of the end of true knowledge; this is declared to be knowledge, and what is opposed to it is ignorance.

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा

॥ 13.12 ॥

I shall describe that which has to be known, knowing which one attains to immortality, the beginningless Supreme Brahman. It is called neither being nor non-being.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते

॥ 13.13 ॥

With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere in the universe–That exists pervading all.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति

॥ 13.14 ॥

Shining by the functions of all the senses, yet without the senses; Absolute, yet sustaining all; devoid of gunas, yet their experiencer.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च

॥ 13.15 ॥

Without and within (all) beings; the unmoving and also the moving; because of Its subtlety incomprehensible; It is far and near.

बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्

॥ 13.16 ॥

Impartible, yet It exists as if divided in beings: It is to be known as sustaining beings; and devouring, as well as generating (them).

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

॥ 13.17 ॥

The Light even of lights, It is said to be beyond darkness; Knowledge, and the One Thing to be known, the Goal of knowledge, dwelling in the hearts of all.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्

॥ 13.18 ॥

Thus kshetra, knowledge, and that which has to be known, have been briefly stated. Knowing this, My devotee is fitted for My state.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते

॥ 13.19 ॥

Know that Prakriti and Purusha are both beginningless; and know also that all modifications and gunas are born of Prakriti.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्

॥ 13.20 ॥

In the production of the body and the senses, Prakriti is said to be the cause; in the experience of pleasure and pain, Purusha is said to be the cause.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते

॥ 13.21 ॥

Purusha seated in Prakriti, experiences the gunas born of Prakriti; the reason of his birth in good and evil wombs is his attachment to the gunas.

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु

॥ 13.22 ॥

And the Supreme Purusha in this body is also called the Looker-on, the Permitter, the Supporter, the Experiencer, the Great Lord, and the Highest Self.

उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः

॥ 13.23 ॥

He who thus knows the Purusha and Prakriti together with the gunas, whatever his life, is not born again.

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

॥ 13.24 ॥

Some by meditation behold the self in their own intelligence by the purified heart, others by the path of knowledge, others again by karma-yoga.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये सांख्येन योगेन कर्मयोगेन चापरे

॥ 13.25 ॥

Others again not knowing thus, worship as they have heard from others. Even these go beyond death, regarding what they have heard as the Supreme Refuge.

अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः

॥ 13.26 ॥

Whatever being is born, the moving or the unmoving, O bull of the Bharatas, know it to be from the union of kshetra and kshetrajna.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ

॥ 13.27 ॥

He sees, who sees the Supreme Lord, existing equally in all beings, deathless in the dying.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति

॥ 13.28 ॥

Since seeing the Lord equally existent everywhere, he injures not self by self, and so goes to the highest Goal.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्

॥ 13.29 ॥

He sees, who sees that all actions are done by Prakriti alone and that the self is actionless.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति

॥ 13.30 ॥

When he sees the separate existence of all being inherent in the One, and their expansion from That (One) alone, he then becomes Brahman.

यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा

॥ 13.31 ॥

Being without beginning and devoid of gunas, this Supreme Self, immutable, O son of Kunti, though existing in the body neither acts nor is affected.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते

॥ 13.32 ॥

As the all-pervading Akasha, because of its subtlety, is not tainted, so the self existent everywhere in the body is not tainted.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते

॥ 13.33 ॥

As the one sun illumines all this world, so does He who abides in the kshetra, O descendant of Bharata, illumine the whole kshetra.

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

॥ 13.34 ॥

They who thus with the eye of knowledge perceive the distinction between the kshetra and the kshetrajna, and also the emancipation from the Prakriti of beings, they go to the Supreme.