06.035
Pancharatra: Bhagavad Gita 13th chapter.
श्रीभगवानुवाच॥
The Supreme Lord spoke:
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥६-३५-१॥
O son of Kunti, this body is referred to as the field, and one who knows this is called the knower of the field by those who understand.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥६-३५-२॥
O Bharata, understand that I am also the knower of the field in all fields. The knowledge concerning the field and its knower is considered by me to be true knowledge.
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥६-३५-३॥
Listen to me briefly as I describe that field, what it is like, what modifications it undergoes, from where it arises, and who has influence over it.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥६-३५-४॥
The sages have sung about it in many ways, through various Vedic hymns and distinct aphorisms of Vedanta, all determined with logical reasoning.
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥६-३५-५॥
The great elements, ego, intellect, and the unmanifest, along with the ten senses, one mind, and the five sense objects.
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥६-३५-६॥
Desire, aversion, pleasure, pain, the aggregate, consciousness, and steadiness; this is the field, briefly described with its modifications.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥६-३५-७॥
The qualities of humility, sincerity, non-violence, forgiveness, honesty, service to the teacher, cleanliness, steadfastness, and self-control are emphasized.
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥६-३५-८॥
It is about cultivating detachment from sensory objects, maintaining humility, and constantly reflecting on the inherent troubles of life such as birth, death, aging, disease, and suffering.
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥६-३५-९॥
One should maintain detachment and lack of affection towards family and possessions, and always remain equanimous in favorable and unfavorable situations.
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥६-३५-१०॥
In me, with unwavering and exclusive devotion, one should reside in a solitary place, showing disinterest in the crowd of people.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥६-३५-११॥
The eternal nature of spiritual knowledge and the vision of the purpose of truth is considered true knowledge. Anything contrary to this is regarded as ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥६-३५-१२॥
I will explain what is to be known, knowing which one attains immortality. The supreme Brahman is without beginning and is beyond the concepts of being and non-being.
सर्वतःपाणिपादं तत्सर्वतोक्षिशिरोमुखम्। सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥६-३५-१३॥
The Supreme Being has His hands and feet everywhere, His eyes, heads, and faces in all directions, and His ears are present throughout the world. He pervades all things, sustaining everything.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥६-३५-१४॥
It appears as the qualities of all the senses, yet it is devoid of all senses. It is unattached and supports everything, being without qualities, yet it experiences qualities.
बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥६-३५-१५॥
"It is both outside and inside of all beings, both immovable and movable. Due to its subtlety, it is incomprehensible, and it is both far away and near."
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥६-३५-१६॥
The entity is undivided yet appears divided among beings, sustaining them. It is to be known as the one who devours and originates.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥६-३५-१७॥
It is said that the light of all luminaries is beyond darkness. Knowledge, the knowable, and the goal of knowledge are all situated in the heart of everyone.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥६-३५-१८॥
Thus, the field, knowledge, and the knowable have been briefly described. My devotee, by understanding this, attains my nature.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥६-३५-१९॥
Understand that both nature and the person are without beginning; also recognize that all transformations and qualities arise from nature.
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥६-३५-२०॥
Nature is considered the cause in the role of the doer, while the soul is regarded as the cause in the role of the experiencer of happiness and distress.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥६-३५-२१॥
A man, being situated in nature, indeed enjoys the qualities born of nature. His attachment to these qualities is the reason for his birth in good and bad wombs.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥६-३५-२२॥
The transcendental person within this body is described as the overseer, permitter, supporter, enjoyer, and the great Lord, known as the Supreme Soul.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥६-३५-२३॥
One who understands the person and nature along with their qualities, despite being situated in all circumstances, is not reborn.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥६-३५-२४॥
Some perceive the self within by meditation, while others do so through Sankhya philosophy, Yoga, or Karma Yoga.
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥६-३५-२५॥
Others, who are ignorant, worship after hearing from others. They too cross over death, being devoted to the scriptures.
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥६-३५-२६॥
O chief of the Bharatas, understand that every being, whether it is immovable or movable, is born from the union of the field and the knower of the field.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥६-३५-२७॥
He truly sees who perceives the Supreme Lord present equally in all creatures, the eternal amidst the transient.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥६-३५-२८॥
One who sees the Lord equally present everywhere does not harm himself by himself and thus attains the supreme state.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथात्मानमकर्तारं स पश्यति ॥६-३५-२९॥
Actions are performed entirely by nature. One who sees the self as not the doer, truly sees.
यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥६-३५-३०॥
When one perceives the distinct existence of all beings as unified, then one truly attains the vastness of Brahman.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥६-३५-३१॥
The Supreme Soul, being without beginning and devoid of qualities, is imperishable. Even though it resides within the body, O Arjuna, it neither acts nor is tainted by actions.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥६-३५-३२॥
Just as the all-pervading space is not affected because of its subtle nature, similarly, the soul, though present throughout the body, remains unaffected.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥६-३५-३३॥
Just as the sun illuminates the whole world, the knower of the field illuminates the entire field, O Bhārata.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥६-३५-३४॥
Those who perceive with the eye of knowledge the distinction between the field and the knower of the field, and understand the liberation of the elements of nature, they reach the supreme state.
