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Chapter 13: Kṣetra Kṣetrajñā Vibhāga Yoga
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— begin anuṣṭubh meter (4x8) —
Śloka 13.1
श्रीभगवानुवाच
śrībhagavānuvāca
इदं शरीरं कौन्तेय
idaṃ śarīraṃ kaunteya
क्षेत्रमित्यभिधीयते ।
kṣetramityabhidhīyate |
एतद्यो वेत्ति तं प्राहुः
etadyo vetti taṃ prāhuḥ
क्षेत्रज्ञ इति तद्विदः ॥ १ ॥
kṣetrajña iti tadvidaḥ ‖ 1 ‖
~~~
śrī-bhagavān-uvāca: The Blessed + Lord + he said; idam: this; śarīram: body; kaunteya: O Son of Kuntī; kṣetram-iti-abhidhīyate: field + thus + it is called; etat-yaḥ: this + he who; vetti: he knows; tam: he; prāhuḥ: called; kṣetrajñaḥ: knower of the field; iti: thus; tat-vidaḥ: such + knowers
The Blessed Lord said: “This body is called the ‘field’, O Son of Kuntī, and the one who knows it is called the ‘knower of the field’ by such knowers.”
Śloka 13.2
क्षेत्रज्ञं चापि मां विद्धि
kṣetrajñaṃ cāpi māṃ viddhi
सर्वक्षेत्रेषु भारत ।
sarvakṣetreṣu bhārata |
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं
kṣetrakṣetrajñayorjñānaṃ
यत्तज्ज्ञानं मतं मम ॥ २ ॥
yattajjñānaṃ mataṃ mama ‖ 2 ‖
~~~
kṣetrajñam: knower of the field; ca-api: and + furthermore; mām: me; viddhi: you should know; sarva-kṣetreṣu: in all + fields; bhārata: O Descendant of Bharata; kṣetra-kṣetrajñayoḥ-jñānam: field + knower of the field + knowledge; yat-tat-jñānam: which + true + knowledge; matam: opinion; mama: my
“Furthermore, know me to be the knower of the field in all fields, O Descendant of Bharata. Knowledge of the field and the knower of the field is true knowledge in my opinion.”
Śloka 13.3
तत्क्षेत्रं यच्च यादृक्च
tatkṣetraṃ yacca yādṛkca
यद्विकारि यतश्च यत् ।
yadvikāri yataśca yat |
स च यो यत्प्रभावश्च
sa ca yo yatprabhāvaśca
तत्समासेन मे शृणु ॥ ३ ॥
tatsamāsena me śṛṇu ‖ 3 ‖
~~~
tat-kṣetram: that + field; yat-ca: what + and; yādṛk-ca: nature + and; yat-vikāri: what + modifications; yataḥ-ca: from what (cause) + and; yat: what; saḥ: that; ca: and; yaḥ: what; yat-prabhāvaḥ-ca: what + effects + and; tat-samāsena: that + by (in) brief; me: from me; śṛṇu: you should hear
“Now hear briefly from me of that field, its nature, its modifications, its cause, and its effects.”
Śloka 13.4
ऋषिभिर्बहुधा गीतं
ṛṣibhirbahudhā gītaṃ
छन्दोभिर्विविधैः पृथक् ।
chandobhirvividhaiḥ pṛthak |
ब्रह्मसूत्रपदैश्चैव
brahmasūtrapadaiścaiva
हेतुमद्भिर्विनिश्चितैः ॥ ४ ॥
hetumadbhirviniścitaiḥ ‖ 4 ‖
~~~
ṛṣibhiḥ-bahudhā: by sages + many; gītam: extolled; chandobhiḥ-vividhaiḥ: by Vedic hymns + by various; pṛthak: various; brahmasūtra-padaiḥ-ca-eva: Brahma Sūtras + parts + and + certainly; hetumadbhiḥ-viniścitaiḥ: by logicians + by firmly resolved upon
“This knowledge has been extolled by many sages, by various Vedic hymns, and firmly resolved upon by logicians in various parts of the Brahma Sūtras.”
Śloka 13.5
महाभूतान्यहङ्कारो
mahābhūtānyahaṅkāro
बुद्धिरव्यक्तमेव च ।
buddhiravyaktameva ca |
इन्द्रियाणि दशैकं च
indriyāṇi daśaikaṃ ca
पञ्च चेन्द्रियगोचराः ॥ ५ ॥
pañca cendriyagocarāḥ ‖ 5 ‖
~~~
mahābhūtāni-ahaṅkāraḥ: gross elements + ego; buddhiḥ-avyaktam-eva: intellect + [imperishable] unmanifest + certainly; ca: and; indriyāṇi: senses; daśaikam: eleven; ca: and; pañca: five; ca-indriyagocarāḥ: and + subtle elements
“The [imperishable] unmanifest, intellect, ego, the eleven senses, the five subtle elements, the five gross elements…”
Śloka 13.6
इच्छा द्वेषः सुखं दुःखं
icchā dveṣaḥ sukhaṃ duḥkhaṃ
सङ्घातश्चेतना धृतिः ।
saṅghātaścetanā dhṛtiḥ |
एतत्क्षेत्रं समासेन
etatkṣetraṃ samāsena
सविकारमुदाहृतम् ॥ ६ ॥
savikāramudāhṛtam ‖ 6 ‖
~~~
icchā: desire; dveṣaḥ: aversion; sukham: happiness; duḥkham: suffering; saṅghātaḥ-cetanā: body + vitality; dhṛtiḥ: fortitude; etat-kṣetram: this + field; samāsena: briefly; savikāram-udāhṛtam: with modifications + explained
“…desire, aversion, happiness, suffering, the body, vitality, and fortitude; these are the field and its modifications explained briefly.”
Śloka 13.7
अमानित्वमदम्भित्वम्-
amānitvamadambhitvam-
अहिंसा क्षान्तिरार्जवम् ।
ahiṃsā kṣāntirārjavam |
आचार्योपासनं शौचं
ācāryopāsanaṃ śaucaṃ
स्थैर्यमात्मविनिग्रहः ॥ ७ ॥
sthairyamātmavinigrahaḥ ‖ 7 ‖
~~~
amānitvam-adambhitvam-ahiṃsā: humbleness + unpretentiousness + non-harming; kṣāntiḥ-ārjavam: patience + directness; ācāryopāsanam: serving a spiritual teacher; śaucam: purity; sthairyam-ātmavinigrahaḥ: steadfastness + self-control
“[1] Humbleness, [2] unpretentiousness, [3] non-harming, [4] patience, [5] directness, [6] serving a spiritual teacher, [7] purity, [8] steadfastness, [9] self-control…”
Śloka 13.8
इन्द्रियार्थेषु वैराग्यम्-
indriyārtheṣu vairāgyam-
अनहङ्कार एव च ।
anahaṅkāra eva ca |
जन्ममृत्युजराव्याधि-
janmamṛtyujarāvyādhi-
दुःखदोषानुदर्शनम् ॥ ८ ॥
duḥkhadoṣānudarśanam ‖ 8 ‖
~~~
indriyārtheṣu: to the sense objects; vairāgyam-anahaṅkāra: non-attachment + non-egotism; eva: certainly; ca: and; janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśanam: birth + death + old age + sickness + pain + vice + contemplating
“…[10] non-attachment to the objects of the senses, [11] non-egotism, [12] contemplating the vices of birth, death, old age, sickness, and pain…”
Śloka 13.9
असक्तिरनभिष्वङ्गः
asaktiranabhiṣvaṅgaḥ
पुत्रदारगृहादिषु ।
putradāragṛhādiṣu |
नित्यं च समचित्तत्वम्-
nityaṃ ca samacittatvam-
इष्टानिष्टोपपत्तिषु ॥ ९ ॥
iṣṭāniṣṭopapattiṣu ‖ 9 ‖
~~~
asaktiḥ-anabhiṣvaṅgaḥ: non-attachment + non-clinging; putra-dāra-gṛha-ādiṣu: to children + spouses + homes + and so on; nityam: constant; ca: and; samacittatvam-iṣṭa-aniṣṭa-upapattiṣu: even-mindedness + toward desirable + undesirable + events
“…[13] non-attachment and [14] non-clinging to children, spouses, homes, and so on, [15] constant even-mindedness toward desirable and undesirable events…”
Śloka 13.10
मयि चानन्ययोगेन
mayi cānanyayogena
भक्तिरव्यभिचारिणी ।
bhaktiravyabhicāriṇī |
विविक्तदेशसेवित्वम्-
viviktadeśasevitvam-
अरतिर्जनसंसदि ॥ १० ॥
aratirjanasaṃsadi ‖ 10 ‖
~~~
mayi: to (with) me; ca-ananya-yogena: and + by one-pointed + union; bhaktiḥ-avyabhicāriṇī: to (with) devotion + unwavering; vivikta-deśa-sevitvam-aratiḥ-jana-saṃsadi: solitary + places + resorting to + dissatisfaction + people + masses
“…[16] constant, unwavering, one-pointed devotional union with me, [17] resorting to solitary places, [18] dissatisfaction with masses of people…”
Śloka 13.11
अध्यात्मज्ञाननित्यत्वं
adhyātmajñānanityatvaṃ
तत्त्वज्ञानार्थदर्शनम् ।
tattvajñānārthadarśanam |
एतज्ज्ञानमिति प्रोक्तम्-
etajjñānamiti proktam-
अज्ञानं यदतोऽन्यथा ॥ ११ ॥
ajñānaṃ yadato’nyathā ‖ 11 ‖
~~~
adhyātma-jñāna-nityatvam: self + knowledge + perseverance; tattva-jñāna-artha-darśanam: true + knowing + means + discerning; etat-jñānam-iti: this + knowledge + thus; proktam-ajñānam: declared + ignorance; yat-ataḥ-anyathā: which + this + opposed
“…[19] perseverance in self-knowledge, and [20] discerning the true means of knowing; all this is declared to be knowledge, and anything opposed to it is ignorance.”
Śloka 13.12
ज्ञेयं यत्तत्प्रवक्ष्यामि
jñeyaṃ yattatpravakṣyāmi
यज्ज्ञात्वामृतमश्नुते ।
yajjñātvāmṛtamaśnute |
अनादिमत्परं ब्रह्म
anādimatparaṃ brahma
न सत्तन्नासदुच्यते ॥ १२ ॥
na sattannāsaducyate ‖ 12 ‖
~~~
jñeyam: to be known; yat-tat-pravakṣyāmi: which + that + I will explain; yat-jñātvā-amṛtam-aśnute: which + having known + nectar + he tastes; anādi-mat-param: beginningless + my + Supreme; brahma: Brahman; na: neither; sat-tat-na-asat-ucyate: existence + that + nor + nonexistence + it is said
“I will now explain that which is to be known, having known which, one tastes my nectar of immortality. It is the beginningless Supreme Brahman which is said to be neither existence nor nonexistence…”
Śloka 13.13
सर्वतः पाणिपादं तत्-
sarvataḥ pāṇipādaṃ tat-
सर्वतोऽक्षिशिरोमुखम् ।
sarvato’kṣiśiromukham |
सर्वतःश्रुतिमल्लोके
sarvataḥśrutimalloke
सर्वमावृत्य तिष्ठति ॥ १३ ॥
sarvamāvṛtya tiṣṭhati ‖ 13 ‖
~~~
sarvataḥ: everywhere; pāṇi-pādam: hands + feet; tat-sarvataḥ-akṣi-śiraḥ-mukham: that + everywhere + eyes + heads + mouths; sarvataḥ-śrutimat-loke: everywhere + having ears + in the world; sarvam-āvṛtya: everyone + having covered; tiṣṭhati: it dwells
“…that dwells in the world everywhere, having covered everyone with hands, feet, eyes, heads, mouths, and ears…”
Śloka 13.14
सर्वेन्द्रियगुणाभासं
sarvendriyaguṇābhāsaṃ
सर्वेन्द्रियविवर्जितम् ।
sarvendriyavivarjitam |
असक्तं सर्वभृच्चैव
asaktaṃ sarvabhṛccaiva
निर्गुणं गुणभोक्तृ च ॥ १४ ॥
nirguṇaṃ guṇabhoktṛ ca ‖ 14 ‖
~~~
sarva-indriya-guṇa-ābhāsam: all + senses + functions + illuminating; sarva-indriya-vivarjitam: all + senses + free of; asaktam: without attachment; sarvabhṛt-ca-eva: sustainer of all + and + certainly; nirguṇam: without qualities; guṇabhoktṛ: enjoyer of the qualities; ca: and
“…that illuminates the functions of the senses, yet is free of senses, is without attachment yet the sustainer of all, is without qualities yet the enjoyer of the qualities…”
Śloka 13.15
बहिरन्तश्च भूतानाम्-
bahirantaśca bhūtānām-
अचरं चरमेव च ।
acaraṃ carameva ca |
सूक्ष्मत्वात्तदविज्ञेयं
sūkṣmatvāttadavijñeyaṃ
दूरस्थं चान्तिके च तत् ॥ १५ ॥
dūrasthaṃ cāntike ca tat ‖ 15 ‖
~~~
bahiḥ-antaḥ-ca: without + within + and; bhūtānām-acaram: living beings + inanimate; caram-eva: animate + certainly; ca: and; sūkṣmatvāt-tat-avijñeyam: due to subtlety + that + indistinguishable; dūrastham: far away; ca-antike: and + in proximity; ca: and; tat: that
“…that is within yet without all living beings, is animate yet inanimate, is near yet far way, is indistinguishable due to its subtlety…”
Śloka 13.16
अविभक्तं च भूतेषु
avibhaktaṃ ca bhūteṣu
विभक्तमिव च स्थितम् ।
vibhaktamiva ca sthitam |
भूतभर्तृ च तज्ज्ञेयं
bhūtabhartṛ ca tajjñeyaṃ
ग्रसिष्णु प्रभविष्णु च ॥ १६ ॥
grasiṣṇu prabhaviṣṇu ca ‖ 16 ‖
~~~
avibhaktam: undivided; ca: and; bhūteṣu: among living beings; vibhaktam-iva: divided + seemingly; ca: and; sthitam: situated; bhūtabhartṛ: creator; ca: and; tat-jñeyam: that + to be known; grasiṣṇu: destroyer; prabhaviṣṇu: sustainer; ca: and
“…that is undivided yet seemingly divided among all beings, that is known as the creator, sustainer, and destroyer…”
Śloka 13.17
ज्योतिषामपि तज्ज्योतिस्-
jyotiṣāmapi tajjyotis-
तमसः परमुच्यते ।
tamasaḥ paramucyate |
ज्ञानं ज्ञेयं ज्ञानगम्यं
jñānaṃ jñeyaṃ jñānagamyaṃ
हृदि सर्वस्य विष्ठितम् ॥ १७ ॥
hṛdi sarvasya viṣṭhitam ‖ 17 ‖
~~~
jyotiṣām-api: of lights + also; tat-jyotiḥ-tamasaḥ: that + light + from darkness; param-ucyate: beyond + it is said; jñānam: knowledge; jñeyam: to be known; jñāna-gamyam: knowledge + accessible; hṛdi: heart; sarvasya: of everyone; viṣṭhitam: abiding
“…that is said to be the light of all lights, beyond darkness. Moreover, the knowledge to be known is accessible through the knowledge abiding in everyone’s heart.”
Śloka 13.18
इति क्षेत्रं तथा ज्ञानं
iti kṣetraṃ tathā jñānaṃ
ज्ञेयं चोक्तं समासतः ।
jñeyaṃ coktaṃ samāsataḥ |
मद्भक्त एतद्विज्ञाय
madbhakta etadvijñāya
मद्भावायोपपद्यते ॥ १८ ॥
madbhāvāyopapadyate ‖ 18 ‖
~~~
iti: thus; kṣetram: field; tathā: as well as; jñānam: knowledge; jñeyam: to be known; ca-uktam: and + said to be; samāsataḥ: briefly; madbhakta: my devotee; etat-vijñāya: this + having known; madbhāvāya-upapadyate: for (to) my [Supreme] State + he attains
“Thus, the field and the knowledge to be known have been briefly described. Having known it, my devotee attains my [Supreme] State.”
Śloka 13.19
प्रकृतिं पुरुषं चैव
prakṛtiṃ puruṣaṃ caiva
विद्ध्यनादी उभावपि ।
viddhyanādī ubhāvapi |
विकारांश्च गुणांश्चैव
vikārāṃśca guṇāṃścaiva
विद्धि प्रकृतिसम्भवान् ॥ १९ ॥
viddhi prakṛtisambhavān ‖ 19 ‖
~~~
prakṛtim: nature; puruṣam: spirit; ca-eva: and + certainly; viddhi-anādī: you should know + beginningless; ubhau-api: both + furthermore; vikārāṃs-ca: modifications + and; guṇāṃs-ca-eva: qualities + and + certainly; viddhi: you should know; prakṛti-sambhavān: nature + born of
“Know both nature and spirit to be beginningless. Furthermore, know the modifications of nature to be born of the qualities.”
Śloka 13.20
कार्यकारणकर्तृत्वे
kāryakāraṇakartṛtve
हेतुः प्रकृतिरुच्यते ।
hetuḥ prakṛtirucyate |
पुरुषः सुखदुःखानां
puruṣaḥ sukhaduḥkhānāṃ
भोक्तृत्वे हेतुरुच्यते ॥ २० ॥
bhoktṛtve heturucyate ‖ 20 ‖
~~~
kārya-kāraṇa-kartṛtve: in (of) body + organs + agency; hetuḥ: cause; prakṛtiḥ-ucyate: nature + it is said; puruṣaḥ: spirit; sukhaduḥkhānām: of happiness and suffering; bhoktṛtve: in (of) experience; hetuḥ-ucyate: cause + it is said
“Nature is said to be the cause of the body, organs, and agency. Spirit is said to be the cause of the experience of happiness and suffering.”
Śloka 13.21
पुरुषः प्रकृतिस्थो हि
puruṣaḥ prakṛtistho hi
भुङ्क्ते प्रकृतिजान्गुणान् ।
bhuṅkte prakṛtijānguṇān |
कारणं गुणसङ्गोऽस्य
kāraṇaṃ guṇasaṅgo’sya
सदसद्योनिजन्मसु ॥ २१ ॥
sadasadyonijanmasu ‖ 21 ‖
~~~
puruṣaḥ: spirit; prakṛti-sthaḥ: nature + situated in; hi: because; bhuṅkte: it experiences; prakṛtijān-guṇān: born of nature + qualities; kāraṇam: cause; guṇa-saṅgaḥ-asya: qualities + association + of it; sat-asat-yoni-janmasu: in good + bad + wombs + birth
“Spirit, abiding in nature, experiences the qualities born of nature. Because of its association with these qualities, it is reborn in both good and bad wombs.”
Śloka 13.22
उपद्रष्टानुमन्ता च
upadraṣṭānumantā ca
भर्ता भोक्ता महेश्वरः ।
bhartā bhoktā maheśvaraḥ |
परमात्मेति चाप्युक्तो
paramātmeti cāpyukto
देहेऽस्मिन्पुरुषः परः ॥ २२ ॥
dehe’sminpuruṣaḥ paraḥ ‖ 22 ‖
~~~
upadraṣṭā-anumantā: witness + permitter; ca: and; bhartā: supporter; bhoktā: experiencer; maheśvaraḥ: Great Oversoul; paramātmā-iti: Supreme Self + thus; ca-api-uktaḥ: and + also + said to be; dehe-asmin-puruṣaḥ: in the body + in this + Spirit; paraḥ: Supreme
“Moreover, the Supreme Spirit in this body is said to be the witness, the permitter, the supporter, the experiencer, the Great Oversoul, and the Supreme Self.”
Śloka 13.23
य एवं वेत्ति पुरुषं
ya evaṃ vetti puruṣaṃ
प्रकृतिं च गुणैः सह ।
prakṛtiṃ ca guṇaiḥ saha |
सर्वथा वर्तमानोऽपि
sarvathā vartamāno’pi
न स भूयोऽभिजायते ॥ २३ ॥
na sa bhūyo’bhijāyate ‖ 23 ‖
~~~
yaḥ: he who; evam: thus; vetti: he knows; puruṣam: spirit; prakṛtim: nature; ca: and; guṇaiḥ: with the qualities; saha: along with; sarvathā: completely; vartamānaḥ-api: situation + regardless; na: not; saḥ: he; bhūyaḥ-abhijāyate: again + he takes birth
“One who completely understands spirit and nature, along with its qualities, will not take birth again regardless of their current situation.”
Śloka 13.24
ध्यानेनात्मनि पश्यन्ति
dhyānenātmani paśyanti
केचिदात्मानमात्मना ।
kecidātmānamātmanā |
अन्ये सांख्येन योगेन
anye sāṃkhyena yogena
कर्मयोगेन चापरे ॥ २४ ॥
karmayogena cāpare ‖ 24 ‖
~~~
dhyānena-ātmani: through dhyāna-[yoga] + in themselves; paśyanti: they see; kecit-ātmānam-ātmanā: some + soul + by themselves; anye: others; sāṃkhyena: through [jñāna]; yogena: through yoga; karmayogena: through karmayoga; ca-apare: and + others
“Some perceive the soul in themselves by themselves through dhyāna-[yoga], others through [jñāna]-yoga, and others through karmayoga.”
Śloka 13.25
अन्ये त्वेवमजानन्तः
anye tvevamajānantaḥ
श्रुत्वान्येभ्य उपासते ।
śrutvānyebhya upāsate |
तेऽपि चातितरन्त्येव
te’pi cātitarantyeva
मृत्युं श्रुतिपरायणाः ॥ २५ ॥
mṛtyuṃ śrutiparāyaṇāḥ ‖ 25 ‖
~~~
anye: others; tu-evam-ajānantaḥ: but + thus + without knowledge; śrutvā-anyebhyaḥ: having heard + from others; upāsate: they worship; te-api: they + also; ca-atitaranti-eva: and + they transcend + just; mṛtyum: death; śruti-parāyaṇāḥ: what is heard + devotion to
“But others without such knowledge begin to worship, merely having heard from others. They too transcend death just by devotion to what they heard.”
Śloka 13.26
यावत्सञ्जायते किञ्चित्-
yāvatsañjāyate kiñcit-
सत्त्वं स्थावरजङ्गमम् ।
sattvaṃ sthāvarajaṅgamam |
क्षेत्रक्षेत्रज्ञसंयोगात्-
kṣetrakṣetrajñasaṃyogāt-
तद्विद्धि भरतर्षभ ॥ २६ ॥
tadviddhi bharatarṣabha ‖ 26 ‖
~~~
yāvat-sañjāyate: up to + it is born; kiñcit-sattvam: any + being; sthāvara-jaṅgamam: inanimate + animate; kṣetra-kṣetrajña-saṃyogāt-tat-viddhi: field + knower of the field + from the union + that + you should know; bharatarṣabha: O Best of the Bhāratas
“Know that whatever being is born, O Best of the Bhāratas, from the inanimate up to the animate, is from the union of the field and the knower of the field.”
Śloka 13.27
समं सर्वेषु भूतेषु
samaṃ sarveṣu bhūteṣu
तिष्ठन्तं परमेश्वरम् ।
tiṣṭhantaṃ parameśvaram |
विनश्यत्स्वविनश्यन्तं
vinaśyatsvavinaśyantaṃ
यः पश्यति स पश्यति ॥ २७ ॥
yaḥ paśyati sa paśyati ‖ 27 ‖
~~~
samam: equally; sarveṣu: in all; bhūteṣu: in living beings; tiṣṭhantam: residing; parameśvaram: Supreme Oversoul; vinaśyatsu-avinaśyantam: in the perishable + imperishable; yaḥ: he who; paśyati: he sees; saḥ: he; paśyati: he sees
“Whoever sees the Supreme Oversoul residing equally in all beings, the imperishable within the perishable, they truly see.”
Śloka 13.28
समं पश्यन्हि सर्वत्र
samaṃ paśyanhi sarvatra
समवस्थितमीश्वरम् ।
samavasthitamīśvaram |
न हिनस्त्यात्मनात्मानं
na hinastyātmanātmānaṃ
ततो याति परां गतिम् ॥ २८ ॥
tato yāti parāṃ gatim ‖ 28 ‖
~~~
samam: equally; paśyan-hi: seeing + certainly; sarvatra: everywhere; samavasthitam-īśvaram: situated equally + Oversoul; na: not; hinasti-ātmanā-ātmānam: he harms + by himself + himself; tataḥ: consequently; yāti: he reaches; parām: Supreme; gatim: State
“By seeing the Oversoul situated equally everywhere, one never harms themselves by themselves. Consequently, they reach the Supreme State.”
Śloka 13.29
प्रकृत्यैव च कर्माणि
prakṛtyaiva ca karmāṇi
क्रियमाणानि सर्वशः ।
kriyamāṇāni sarvaśaḥ |
यः पश्यति तथात्मानम्-
yaḥ paśyati tathātmānam-
अकर्तारं स पश्यति ॥ २९ ॥
akartāraṃ sa paśyati ‖ 29 ‖
~~~
prakṛtyā-eva: by nature + alone; ca: and; karmāṇi: actions; kriyamāṇāni: being done; sarvaśaḥ: all; yaḥ: he who; paśyati: he sees; tathā-ātmānam-akartāram: as well as + soul + non-doer; saḥ: he; paśyati: he sees
“One who sees that all actions are done by nature alone, and that the soul is the non-doer, they truly see.”
Śloka 13.30
यदा भूतपृथग्भावम्-
yadā bhūtapṛthagbhāvam-
एकस्थमनुपश्यति ।
ekasthamanupaśyati |
तत एव च विस्तारं
tata eva ca vistāraṃ
ब्रह्म सम्पद्यते तदा ॥ ३० ॥
brahma sampadyate tadā ‖ 30 ‖
~~~
yadā: when; bhūta-pṛthagbhāvam-ekastham-anupaśyati: living beings + individual + situated in oneness + he sees; tataḥ: from that; eva: alone; ca: and; vistāram: expansion; brahma: Brahman; sampadyate: he attains; tadā: then
“When one sees that all individual beings are situated in oneness, expanding from that alone, then they attain Brahman.”
Śloka 13.31
अनादित्वान्निर्गुणत्वात्-
anāditvānnirguṇatvāt-
परमात्मायमव्ययः ।
paramātmāyamavyayaḥ |
शरीरस्थोऽपि कौन्तेय
śarīrastho’pi kaunteya
न करोति न लिप्यते ॥ ३१ ॥
na karoti na lipyate ‖ 31 ‖
~~~
anāditvāt-nirguṇatvāt-paramātmā-ayam-avyayaḥ: beginningless + without qualities + Supreme Self + this + immutable; śarīrasthaḥ-api: dwelling in the body + though; kaunteya: O Son of Kuntī; na: neither; karoti: it acts; na: nor; lipyate: it is entangled
“This Supreme Self is beginningless, without qualities, and immutable, O Son of Kuntī. Though dwelling in the body, it neither acts nor is entangled.”
Śloka 13.32
यथा सर्वगतं सौक्ष्म्याद्-
yathā sarvagataṃ saukṣmyād-
आकाशं नोपलिप्यते ।
ākāśaṃ nopalipyate |
सर्वत्रावस्थितो देहे
sarvatrāvasthito dehe
तथात्मा नोपलिप्यते ॥ ३२ ॥
tathātmā nopalipyate ‖ 32 ‖
~~~
yathā: just as; sarvagatam: all-pervading; saukṣmyāt-ākāśam: due to subtlety + ether; na-upalipyate: never + it is covered; sarvatra-avasthitaḥ: everywhere + situated; dehe: in the body; tathā-ātmā: so + soul; na-upalipyate: never + it is covered
“Just as the all-pervading ether, due to its subtlety, is never covered, so the soul situated in the body is never covered.”
Śloka 13.33
यथा प्रकाशयत्येकः
yathā prakāśayatyekaḥ
कृत्स्नं लोकमिमं रविः ।
kṛtsnaṃ lokamimaṃ raviḥ |
क्षेत्रं क्षेत्री तथा कृत्स्नं
kṣetraṃ kṣetrī tathā kṛtsnaṃ
प्रकाशयति भारत ॥ ३३ ॥
prakāśayati bhārata ‖ 33 ‖
~~~
yathā: just as; prakāśayati-ekaḥ: it illuminates + one; kṛtsnam: entire; lokam-imam: world + this; raviḥ: sun; kṣetram: field; kṣetrī: knower of the field; tathā: so; kṛtsnam: entire; prakāśayati: it illuminates; bhārata: O Descendant of Bharata
“Just as one sun illuminates this entire world, O Descendant of Bharata, so the knower of the field illuminates the entire field.”
Śloka 13.34
क्षेत्रक्षेत्रज्ञयोरेवम्-
kṣetrakṣetrajñayorevam-
अन्तरं ज्ञानचक्षुषा ।
antaraṃ jñānacakṣuṣā |
भूतप्रकृतिमोक्षं च
bhūtaprakṛtimokṣaṃ ca
ये विदुर्यान्ति ते परम् ॥ ३४ ॥
ye viduryānti te param ‖ 34 ‖
~~~
kṣetra-kṣetrajñayoḥ-evam-antaram: field + knower of the field + thus + difference between; jñānacakṣuṣā: through the eye of knowledge; bhūta-prakṛti-mokṣam: [inferior] + nature + liberation; ca: and; ye: those who; viduḥ-yānti: they know + they attain; te: they; param: Supreme [State]
“Those who, through the eye of knowledge, know the difference between the field and the knower of the field are liberated from [inferior] nature and attain the Supreme [State].”