क्षेत्रक्षेत्रज्ञविभागयोगः

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

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

Kaunteya, this body is called the field. Those who know the truth call the one who knows it the knower of the field.

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

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

Hear from me in brief what the field is, what it is like, what changes it goes through and from what it arises; and who the knower is and what his power is.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः

ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak |
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ

The rishis have sung of this in many ways, in the various Vedic metres, and it is set down with reasoning and certainty in the words of the Brahma Sutras.

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः

mahābhūtānyahaṃkāro buddhiravyaktameva ca |
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ

The great elements, the ego, the intellect and the unmanifest; the ten senses and the one mind; and the five objects of the senses;

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ |
etatkṣetraṃ samāsena savikāramudāhṛtam

Desire, aversion, pleasure, pain, the body as a whole, awareness and steadiness. This, in brief, is the field together with its changes.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः

amānitvamadambhitvamahiṃsā kṣāntirārjavam |
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ

Freedom from pride, freedom from pretence, non-violence, forbearance, straightforwardness, service of the teacher, purity, steadiness and self-control;

इन्द्रियार्थेषु वैराग्यमनहंकार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्

indriyārtheṣu vairāgyamanahaṃkāra eva ca |
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam

Dispassion towards the objects of the senses, absence of ego, and seeing clearly the pain and flaw in birth, death, old age and disease;

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु

asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu |
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu

Non-attachment, not clinging to son, wife, home and the like, and an even mind at all times, whether the wanted or the unwanted comes;

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि

mayi cānanyayogena bhaktiravyabhicāriṇī |
viviktadeśasevitvamaratirjanasaṃsadi

Unswerving devotion to me through single-minded yoga, a liking for solitary places and no taste for the crowd;

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam |
etajjñānamiti proktamajñānaṃ yadato'nyathā

Constancy in knowledge of the Self, and keeping in view the aim of knowing the Truth. This is called knowledge; whatever is contrary to it is ignorance.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते

jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute |
anādi matparaṃ brahma na sattannāsaducyate

I shall tell you what is to be known, knowing which one tastes immortality: the beginningless supreme Brahman, which is said to be neither being nor non-being.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam |
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca

It shines through the workings of all the senses, yet is free of every sense. Unattached, it sustains all; beyond the gunas, it is yet the experiencer of the gunas.

बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्

bahirantaśca bhūtānāmacaraṃ carameva ca |
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat

It is outside and inside all beings, the unmoving and the moving. Being subtle, it cannot be known by the senses. It is far away, and it is near.

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

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

Undivided, it seems to stand divided among beings. Know it as the upholder of beings; it devours them and brings them forth.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्

jyotiṣāmapi tajjyotistamasaḥ paramucyate |
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam

It is the light of all lights, said to be beyond darkness. It is knowledge, the thing to be known and the goal reached by knowledge, seated in the heart of every one.

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 told in brief. My devotee, understanding this, becomes fit for my state of being.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्

prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi |
vikārāṃśca guṇāṃścaiva viddhi prakṛtisaṃbhavān

Know that Prakriti and Purusha are both without beginning, and know that the changes and the gunas are born of Prakriti.

कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते

kāryakaraṇakartṛtve hetuḥ prakṛtirucyate |
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate

Prakriti is said to be the cause in the making of body and senses and in all doing. Purusha is said to be the cause in the experiencing of pleasure and pain.

पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु

puruṣaḥ prakṛtistho hi bhuṅ‌kte prakṛtijānguṇān |
kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu

Purusha, seated in Prakriti, experiences the gunas born of Prakriti. His attachment to the gunas is the cause of his 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 called the witness, the one who consents, the upholder, the enjoyer, the great Lord and also 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 knows Purusha thus, and Prakriti with its gunas, is not born again, however he may be living.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे

dhyānenātmani paśyanti kecidātmānamātmanā |
anye sāṃkhyena yogena karmayogena cāpare

Some see the Self within themselves by the self through meditation; others by the path of Sankhya, and others by the yoga of action.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः

anye tvevamajānantaḥ śrutvānyebhya upāsate |
te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ

Others, not knowing in this way, hear it from others and worship. They too, devoted to what they have heard, cross beyond death.

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ

yāvatsaṃjāyate kiṃcitsattvaṃ sthāvarajaṅgamam |
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha

Whatever being comes to birth, unmoving or moving, know, best of the Bharatas, that it comes from the union of the field and the knower of the field.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्

samaṃ paśyanhi sarvatra samavasthitamīśvaram |
na hinastyātmanātmānaṃ tato yāti parāṃ gatim

Seeing the Lord present alike everywhere, he does not harm the Self by the self, and so he reaches the highest goal.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānamakartāraṃ sa paśyati

One who sees that all actions are done by Prakriti alone, and that the Self is not the doer, he alone sees.

यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा

yadā bhūtapṛthagbhāvamekasthamanupaśyati |
tata eva ca vistāraṃ brahma saṃpadyate tadā

When he sees the many beings resting in the One, and spreading out from it alone, he attains Brahman.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते

anāditvānnirguṇatvātparamātmāyamavyayaḥ |
śarīrastho'pi kaunteya na karoti na lipyate

Being beginningless and beyond the gunas, this imperishable Supreme Self, Kaunteya, though dwelling in the body, neither acts nor is touched.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते

yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate

As the all-pervading sky is not stained, being so subtle, so the Self present everywhere in the body is not stained.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्

kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā |
bhūtaprakṛtimokṣaṃ ca ye viduryānti te param

Those who see with the eye of knowledge the difference between the field and its knower, and the freeing of beings from Prakriti, go to the Supreme.