06.035
Pancharatra: Bhagavad Gita 13th chapter.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - glorious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The glorious Lord said:)
The Supreme Lord spoke:
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥६-३५-१॥
idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate। etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ ॥6-35-1॥
[इदं (idaṁ) - this; शरीरं (śarīraṁ) - body; कौन्तेय (kaunteya) - O son of Kunti; क्षेत्रम् (kṣetram) - field; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called; एतद् (etad) - this; यः (yaḥ) - who; वेत्ति (vetti) - knows; तम् (tam) - him; प्राहुः (prāhuḥ) - they call; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; इति (iti) - thus; तद्विदः (tadvidaḥ) - those who know;]
(This body, O son of Kunti, is called the field. He who knows this, they call him the knower of the field.)
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॥
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata। kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ॥6-35-2॥
[क्षेत्रज्ञम् (kṣetrajñam) - knower of the field; च (ca) - and; अपि (api) - also; माम् (mām) - me; विद्धि (viddhi) - know; सर्वक्षेत्रेषु (sarvakṣetreṣu) - in all fields; भारत (bhārata) - O Bharata; क्षेत्रक्षेत्रज्ञयोः (kṣetrakṣetrajñayoḥ) - of the field and the knower of the field; ज्ञानम् (jñānam) - knowledge; यत् (yat) - which; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; मतम् (matam) - opinion; मम (mama) - my;]
(Know me also as the knower of the field in all fields, O Bharata. The knowledge of the field and the knower of the field, that knowledge is my opinion.)
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॥
tat kṣetraṃ yac ca yādṛk ca yad vikāri yataś ca yat। sa ca yo yat prabhāvaś ca tat samāsena me śṛṇu ॥6-35-3॥
[तत् (tat) - that; क्षेत्रं (kṣetraṃ) - field; यत् (yat) - which; च (ca) - and; यादृक् (yādṛk) - what kind; च (ca) - and; यत् (yat) - which; विकारि (vikāri) - modifiable; यतः (yataḥ) - from which; च (ca) - and; यत् (yat) - which; स (sa) - he; च (ca) - and; यः (yaḥ) - who; यत् (yat) - which; प्रभावः (prabhāvaḥ) - influence; च (ca) - and; तत् (tat) - that; समासेन (samāsena) - briefly; मे (me) - to me; शृणु (śṛṇu) - listen; ॥६-३५-३॥ (॥6-35-3॥) - (verse number);]
(That field, which is of what kind and modifiable, from which and which, he and who, which influence and that briefly to me listen.)
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॥
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak। brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ॥6-35-4॥
[ऋषिभिः (ṛṣibhiḥ) - by the sages; बहुधा (bahudhā) - in many ways; गीतं (gītaṃ) - sung; छन्दोभिः (chandobhiḥ) - by the Vedic hymns; विविधैः (vividhaiḥ) - various; पृथक् (pṛthak) - differently; ब्रह्मसूत्रपदैः (brahmasūtrapadaiḥ) - by the aphorisms of Vedanta; च (ca) - and; एव (eva) - certainly; हेतुमद्भिः (hetumadbhiḥ) - with logic; विनिश्चितैः (viniścitaiḥ) - ascertained;]
(Sung in many ways by the sages, differently by the various Vedic hymns, and certainly by the aphorisms of Vedanta with logic ascertained.)
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॥
mahābhūtānyahaṅkāro buddhiravyaktameva ca। indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ॥6-35-5॥
[महाभूतानि (mahābhūtāni) - great elements; अहङ्कारः (ahaṅkāraḥ) - ego; बुद्धिः (buddhiḥ) - intellect; अव्यक्तम् (avyaktam) - unmanifest; एव (eva) - indeed; च (ca) - and; इन्द्रियाणि (indriyāṇi) - senses; दश (daśa) - ten; एकम् (ekam) - one; च (ca) - and; पञ्च (pañca) - five; च (ca) - and; इन्द्रियगोचराः (indriyagocarāḥ) - sense objects;]
(The great elements, ego, intellect, and the unmanifest; the ten senses and one, and the five sense objects.)
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॥
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ। etatkṣetraṃ samāsena savikāramudāhṛtam ॥6-35-6॥
[इच्छा (icchā) - desire; द्वेषः (dveṣaḥ) - aversion; सुखं (sukhaṃ) - happiness; दुःखं (duḥkhaṃ) - sorrow; सङ्घातः (saṅghātaḥ) - aggregate; चेतना (cetanā) - consciousness; धृतिः (dhṛtiḥ) - steadiness; एतत् (etat) - this; क्षेत्रं (kṣetraṃ) - field; समासेन (samāsena) - in brief; सविकारम् (savikāram) - with modifications; उदाहृतम् (udāhṛtam) - is declared;]
(Desire, aversion, happiness, sorrow, aggregate, consciousness, steadiness; this field is declared in brief with modifications.)
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॥
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam। ācāryopāsanaṁ śaucaṁ sthairyam ātmavinigrahaḥ ॥6-35-7॥
[अमानित्वम् (amānitvam) - humility; अदम्भित्वम् (adambhitvam) - non-pretentiousness; अहिंसा (ahiṁsā) - non-violence; क्षान्तिः (kṣāntiḥ) - forgiveness; आर्जवम् (ārjavam) - uprightness; आचार्योपासनम् (ācāryopāsanam) - service to the teacher; शौचम् (śaucam) - cleanliness; स्थैर्यम् (sthairyam) - steadfastness; आत्मविनिग्रहः (ātmavinigrahaḥ) - self-control;]
(Humility, non-pretentiousness, non-violence, forgiveness, uprightness; service to the teacher, cleanliness, steadfastness, self-control.)
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॥
indriyārtheṣu vairāgyamanahaṅkāra eva ca। janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ॥6-35-8॥
[इन्द्रियार्थेषु (indriyārtheṣu) - in the objects of the senses; वैराग्यम् (vairāgyam) - detachment; अनहङ्कारः (anahaṅkāraḥ) - absence of egoism; एव (eva) - indeed; च (ca) - and; जन्म (janma) - birth; मृत्यु (mṛtyu) - death; जरा (jarā) - old age; व्याधि (vyādhi) - disease; दुःख (duḥkha) - suffering; दोष (doṣa) - faults; अनुदर्शनम् (anudarśanam) - constant contemplation;]
(Detachment from the objects of the senses, absence of egoism indeed, and constant contemplation of the faults of birth, death, old age, disease, and suffering.)
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॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu। nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ॥6-35-9॥
[असक्ति (asakti) - detachment; अनभिष्वङ्गः (anabhiṣvaṅgaḥ) - absence of affection; पुत्र (putra) - sons; दार (dāra) - wife; गृह (gṛha) - home; आदिषु (ādiṣu) - and others; नित्यम् (nityam) - always; च (ca) - and; समचित्तत्वम् (samacittatvam) - equanimity; इष्ट (iṣṭa) - desired; अनिष्ट (aniṣṭa) - undesired; उपपत्तिषु (upapattiṣu) - in occurrences;]
(Detachment and absence of affection towards sons, wife, home, and others; always equanimity in occurrences of desired and undesired.)
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॥
mayi cānanyayogena bhaktiravyabhicāriṇī। viviktadeśasevitvamaratirjanasaṁsadi ॥6-35-10॥
[मयि (mayi) - in me; च (ca) - and; अनन्ययोगेन (ananyayogena) - with exclusive devotion; भक्तिः (bhaktiḥ) - devotion; अव्यभिचारिणी (avyabhicāriṇī) - unwavering; विविक्तदेशसेवित्वम् (viviktadeśasevitvam) - residing in a solitary place; अरति: (aratiḥ) - disinterest; जनसंसदि (janasaṁsadi) - in the crowd of people;]
(In me, and with exclusive devotion, unwavering devotion; residing in a solitary place, disinterest in the crowd of people.)
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॥
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam। etajjñānamiti proktamajñānaṃ yadato'nyathā ॥6-35-11॥
[अध्यात्म (adhyātma) - spiritual; ज्ञान (jñāna) - knowledge; नित्यत्वं (nityatvaṃ) - eternity; तत्त्व (tattva) - truth; ज्ञान (jñāna) - knowledge; अर्थ (artha) - purpose; दर्शनम् (darśanam) - vision; एतत् (etat) - this; ज्ञानम् (jñānam) - knowledge; इति (iti) - thus; प्रोक्तम् (proktam) - is said; अज्ञानम् (ajñānam) - ignorance; यत् (yat) - which; अतः (ataḥ) - from this; अन्यथा (anyathā) - otherwise;]
(Spiritual knowledge is eternal, the vision of the purpose of truth. This is said to be knowledge; that which is otherwise is ignorance.)
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॥
jñeyaṃ yat tat pravakṣyāmi yat jñātvāmṛtamaśnute। anādimat paraṃ brahma na sat tan nāsad ucyate ॥6-35-12॥
[ज्ञेयं (jñeyam) - to be known; यत् (yat) - which; तत् (tat) - that; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; अमृतम् (amṛtam) - immortality; अश्नुते (aśnute) - attains; अनादिमत् (anādimat) - without beginning; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; न (na) - not; सत् (sat) - being; तत् (tat) - that; न (na) - not; असत् (asat) - non-being; उच्यते (ucyate) - is called;]
(I shall declare that which is to be known, by knowing which one attains immortality. The supreme Brahman is without beginning; it is not called being nor non-being.)
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॥
sarvataḥ-pāṇi-pādaṃ tat sarvato'kṣi-śiro-mukham। sarvataḥ śrutimat loke sarvam āvṛtya tiṣṭhati ॥6-35-13॥
[सर्वतः (sarvataḥ) - everywhere; पाणि (pāṇi) - hands; पादं (pādaṃ) - feet; तत् (tat) - that; सर्वतः (sarvataḥ) - everywhere; अक्षि (akṣi) - eyes; शिरः (śiraḥ) - head; मुखम् (mukham) - face; सर्वतः (sarvataḥ) - everywhere; श्रुतिमत् (śrutimat) - ears; लोके (loke) - in the world; सर्वम् (sarvam) - everything; आवृत्य (āvṛtya) - pervading; तिष्ठति (tiṣṭhati) - remains;]
(Everywhere are His hands and feet, His eyes, heads, and faces; His ears are everywhere in the world. He pervades everything, remaining in all.)
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॥
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam। asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ॥6-35-14॥
[सर्वेन्द्रियगुणाभासं (sarvendriyaguṇābhāsaṃ) - appearing as the qualities of all the senses; सर्वेन्द्रियविवर्जितम् (sarvendriyavivarjitam) - devoid of all the senses; असक्तं (asaktaṃ) - unattached; सर्वभृत् (sarvabhṛt) - supporting all; च (ca) - and; एव (eva) - indeed; निर्गुणं (nirguṇaṃ) - without qualities; गुणभोक्तृ (guṇabhoktṛ) - the experiencer of qualities; च (ca) - and;]
(Appearing as the qualities of all the senses, devoid of all the senses, unattached, supporting all, indeed without qualities, and the experiencer of qualities.)
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॥
bahirantaśca bhūtānāmacaraṃ carameva ca। sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ॥6-35-15॥
[बहिः (bahiḥ) - outside; अन्तः (antaḥ) - inside; च (ca) - and; भूतानाम् (bhūtānām) - of beings; अचरम् (acaram) - immovable; चरम् (caram) - movable; एव (eva) - indeed; च (ca) - and; सूक्ष्मत्वात् (sūkṣmatvāt) - due to subtlety; तत् (tat) - that; अविज्ञेयम् (avijñeyam) - incomprehensible; दूरस्थम् (dūrastham) - far away; च (ca) - and; अन्तिके (antike) - near; च (ca) - and; तत् (tat) - that;]
(Outside and inside of beings, immovable and movable indeed; due to subtlety, that is incomprehensible, far away and near is that.)
"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॥
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam। bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ॥6-35-16॥
[अविभक्तम् (avibhaktam) - undivided; च (ca) - and; भूतेषु (bhūteṣu) - in beings; विभक्तम् (vibhaktam) - divided; इव (iva) - as if; च (ca) - and; स्थितम् (sthitam) - situated; भूतभर्तृ (bhūtabhartṛ) - the sustainer of beings; च (ca) - and; तत् (tat) - that; ज्ञेयम् (jñeyam) - to be known; ग्रसिष्णु (grasiṣṇu) - the devourer; प्रभविष्णु (prabhaviṣṇu) - the originator; च (ca) - and;]
(Undivided and in beings, as if divided and situated. The sustainer of beings, that is to be known, the devourer and the originator.)
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॥
jyotiṣām api taj jyotis tamasaḥ param ucyate। jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ॥6-35-17॥
[ज्योतिषाम् (jyotiṣām) - of the luminaries; अपि (api) - even; तत् (tat) - that; ज्योतिः (jyotis) - light; तमसः (tamasaḥ) - of darkness; परम् (param) - beyond; उच्यते (ucyate) - is said; ज्ञानम् (jñānam) - knowledge; ज्ञेयम् (jñeyam) - the knowable; ज्ञानगम्यम् (jñānagamyaṃ) - to be attained by knowledge; हृदि (hṛdi) - in the heart; सर्वस्य (sarvasya) - of all; विष्ठितम् (viṣṭhitam) - situated;]
(Even the light of the luminaries is said to be beyond darkness. Knowledge, the knowable, and what is to be attained by knowledge is situated in the heart of all.)
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॥
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ। madbhakta etadvijñāya madbhāvāyopapadyate ॥6-35-18॥
[इति (iti) - thus; क्षेत्रं (kṣetraṃ) - field; तथा (tathā) - and; ज्ञानं (jñānaṃ) - knowledge; ज्ञेयं (jñeyaṃ) - knowable; च (ca) - and; उक्तं (uktaṃ) - said; समासतः (samāsataḥ) - in brief; मद्भक्त (madbhakta) - my devotee; एतद्विज्ञाय (etadvijñāya) - having understood this; मद्भावाय (madbhāvāya) - to my nature; उपपद्यते (upapadyate) - attains;]
(Thus, the field, knowledge, and the knowable have been said in brief. My devotee, having understood this, attains to my nature.)
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॥
prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi। vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ॥6-35-19॥
[प्रकृतिं (prakṛtim) - nature; पुरुषं (puruṣam) - person; च (ca) - and; एव (eva) - indeed; विद्धि (viddhi) - know; अनादी (anādī) - beginningless; उभावपि (ubhāvapi) - both; विकारान् (vikārān) - modifications; च (ca) - and; गुणान् (guṇān) - qualities; च (ca) - and; एव (eva) - indeed; विद्धि (viddhi) - know; प्रकृतिसम्भवान् (prakṛtisambhavān) - born of nature;]
(Know nature and person to be both beginningless; know also that modifications and qualities are born of nature.)
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॥
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate। puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ॥6-35-20॥
[कार्य (kārya) - effect; कारण (kāraṇa) - cause; कर्तृत्वे (kartṛtve) - in the capacity of doer; हेतुः (hetuḥ) - reason; प्रकृतिः (prakṛtiḥ) - nature; उच्यते (ucyate) - is said; पुरुषः (puruṣaḥ) - the soul; सुखदुःखानां (sukhaduḥkhānāṃ) - of happiness and distress; भोक्तृत्वे (bhoktṛtve) - in the capacity of enjoyer; हेतु (hetu) - reason; उच्यते (ucyate) - is said;]
(Nature is said to be the reason in the capacity of doer for cause and effect. The soul is said to be the reason in the capacity of enjoyer of happiness and distress.)
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॥
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān। kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu ॥6-35-21॥
[पुरुषः (puruṣaḥ) - man; प्रकृतिस्थः (prakṛtisthaḥ) - situated in nature; हि (hi) - indeed; भुङ्क्ते (bhuṅkte) - enjoys; प्रकृतिजान् (prakṛtijān) - born of nature; गुणान् (guṇān) - qualities; कारणं (kāraṇam) - cause; गुणसङ्गः (guṇasaṅgaḥ) - attachment to qualities; अस्य (asya) - of him; सत् (sat) - good; असत् (asat) - bad; योनि (yoni) - wombs; जन्मसु (janmasu) - in births;]
(The man, indeed situated in nature, enjoys the qualities born of nature. The cause of his birth in good and bad wombs is attachment to qualities.)
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॥
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ। paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ॥6-35-22॥
[उपद्रष्टा (upadraṣṭā) - overseer; अनुमन्ता (anumantā) - permitter; च (ca) - and; भर्ता (bhartā) - supporter; भोक्ता (bhoktā) - enjoyer; महेश्वरः (maheśvaraḥ) - the great Lord; परमात्मा (paramātmā) - the Supreme Soul; इति (iti) - thus; च (ca) - and; अपि (api) - also; उक्तः (uktaḥ) - is said; देहे (dehe) - in the body; अस्मिन (asmin) - this; पुरुषः (puruṣaḥ) - person; परः (paraḥ) - transcendental;]
(The overseer, permitter, supporter, enjoyer, the great Lord, the Supreme Soul, thus is also said to be in this body, the transcendental person.)
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॥
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha। sarvathā vartamāno'pi na sa bhūyo'bhijāyate ॥6-35-23॥
[य (ya) - who; एवं (evaṃ) - thus; वेत्ति (vetti) - knows; पुरुषं (puruṣaṃ) - the person; प्रकृतिं (prakṛtiṃ) - nature; च (ca) - and; गुणैः (guṇaiḥ) - with qualities; सह (saha) - together; सर्वथा (sarvathā) - in all respects; वर्तमानः (vartamānaḥ) - situated; अपि (api) - even; न (na) - not; सः (saḥ) - he; भूयः (bhūyaḥ) - again; अभिजायते (abhijāyate) - is born;]
(He who thus knows the person and nature together with qualities, even though situated in all respects, is not born again.)
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॥
dhyānenātmani paśyanti kecidātmānamātmanā। anye sāṅkhyena yogena karmayogena cāpare ॥6-35-24॥
[ध्यानेन (dhyānena) - by meditation; आत्मनि (ātmani) - in the self; पश्यन्ति (paśyanti) - see; केचित् (kecit) - some; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by the self; अन्ये (anye) - others; साङ्ख्येन (sāṅkhyena) - by Sankhya philosophy; योगेन (yogena) - by Yoga; कर्मयोगेन (karmayogena) - by Karma Yoga; च (ca) - and; अपरे (apare) - others;]
(Some see the self by the self through meditation; others by Sankhya philosophy, by Yoga, and others by Karma Yoga.)
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॥
anye tvevamajānantaḥ śrutvānyebhya upāsate। te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ॥6-35-25॥
[अन्ये (anye) - others; तु (tu) - but; एवम् (evam) - thus; अजानन्तः (ajānantaḥ) - ignorant; श्रुत्वा (śrutvā) - having heard; अन्येभ्यः (anyebhyaḥ) - from others; उपासते (upāsate) - worship; ते (te) - they; अपि (api) - also; च (ca) - and; अतितरन्ति (atitaranti) - cross over; एव (eva) - indeed; मृत्युम् (mṛtyum) - death; श्रुतिपरायणाः (śrutiparāyaṇāḥ) - devoted to the scriptures;]
(Others, however, ignorant, worship after hearing from others. They too indeed cross over death, being devoted to the scriptures.)
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॥
yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam। kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ॥6-35-26॥
[यावत् (yāvat) - as long as; सञ्जायते (sañjāyate) - is born; किञ्चित् (kiñcit) - anything; सत्त्वं (sattvaṃ) - being; स्थावर (sthāvara) - immovable; जङ्गमम् (jaṅgamam) - movable; क्षेत्र (kṣetra) - field; क्षेत्रज्ञ (kṣetrajña) - knower of the field; संयोगात् (saṃyogāt) - from the union; तत् (tad) - that; विद्धि (viddhi) - know; भरतर्षभ (bharatarṣabha) - O chief of the Bharatas;]
(As long as any being, immovable or movable, is born, know that it is from the union of the field and the knower of the field, O chief of the Bharatas.)
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॥
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram। vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati ॥6-35-27॥
[सम् (samam) - equally; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; तिष्ठन्तम् (tiṣṭhantam) - abiding; परमेश्वरम् (parameśvaram) - the Supreme Lord; विनश्यत्सु (vinaśyatsu) - in the perishable; अविनश्यन्तम् (avinaśyantam) - the imperishable; यः (yaḥ) - who; पश्यति (paśyati) - sees; सः (saḥ) - he; पश्यति (paśyati) - sees;]
(He who sees the Supreme Lord abiding equally in all beings, the imperishable in the perishable, he sees.)
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॥
samaṁ paśyanhi sarvatra samavasthitamīśvaram। na hinastyātmanātmānaṁ tato yāti parāṁ gatim ॥6-35-28॥
[समम् (samam) - equally; पश्यन् (paśyan) - seeing; हि (hi) - indeed; सर्वत्र (sarvatra) - everywhere; समवस्थितम् (samavasthitam) - equally present; ईश्वरम् (īśvaram) - the Lord; न (na) - not; हिनस्ति (hinasti) - destroys; आत्मना (ātmanā) - by the self; आत्मानम् (ātmānam) - the self; ततः (tataḥ) - then; याति (yāti) - attains; पराम् (parām) - supreme; गतिम् (gatim) - state;]
(Seeing the Lord equally present everywhere, indeed, does not destroy the self by the self; then attains the supreme state.)
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॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ। yaḥ paśyati tathātmānamakartāraṃ sa paśyati ॥6-35-29॥
[प्रकृत्या (prakṛtyā) - by nature; एव (eva) - certainly; च (ca) - and; कर्माणि (karmāṇi) - actions; क्रियमाणानि (kriyamāṇāni) - being performed; सर्वशः (sarvaśaḥ) - entirely; यः (yaḥ) - who; पश्यति (paśyati) - sees; तथा (tathā) - thus; आत्मानम् (ātmānam) - the self; अकर्तारम् (akartāram) - non-doer; सः (saḥ) - he; पश्यति (paśyati) - sees;]
(By nature, actions are certainly being performed entirely. He who sees thus the self as a non-doer, he sees.)
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॥
yadā bhūtapṛthagbhāvamekasthamanupaśyati। tata eva ca vistāraṃ brahma sampadyate tadā ॥6-35-30॥
[यदा (yadā) - when; भूत (bhūta) - beings; पृथग्भावम् (pṛthagbhāvam) - separate existence; एकस्थम् (ekastham) - one place; अनुपश्यति (anupaśyati) - sees; तत (tata) - then; एव (eva) - indeed; च (ca) - and; विस्तारम् (vistāram) - expansion; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(When one sees the separate existence of beings in one place, then indeed, one attains the expansion of Brahman.)
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॥
anāditvān nirguṇatvāt paramātmāyam avyayaḥ। śarīrastho'pi kaunteya na karoti na lipyate ॥6-35-31॥
[अनादित्वात् (anāditvāt) - due to being without beginning; निर्गुणत्वात् (nirguṇatvāt) - due to being without qualities; परमात्मा (paramātmā) - the Supreme Soul; अयम् (ayam) - this; अव्ययः (avyayaḥ) - imperishable; शरीरस्थः (śarīrasthaḥ) - situated in the body; अपि (api) - although; कौन्तेय (kaunteya) - O son of Kunti; न (na) - does not; करोति (karoti) - act; न (na) - nor; लिप्यते (lipyate) - is affected;]
(Due to being without beginning and without qualities, this Supreme Soul is imperishable. Although situated in the body, O son of Kunti, it neither acts nor is affected.)
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॥
yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate। sarvatrāvasthito dehe tathātmā nopalipyate ॥6-35-32॥
[यथा (yathā) - as; सर्वगतं (sarvagatam) - all-pervading; सौक्ष्म्यात् (saukṣmyāt) - due to subtlety; आकाशं (ākāśam) - space; न (na) - not; उपलिप्यते (upalipyate) - is tainted; सर्वत्र (sarvatra) - everywhere; अवस्थितः (avasthitaḥ) - situated; देहे (dehe) - in the body; तथा (tathā) - so; आत्मा (ātmā) - the soul; न (na) - not; उपलिप्यते (upalipyate) - is tainted;]
(As the all-pervading space is not tainted due to its subtlety, so the soul, situated everywhere in the body, is not tainted.)
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॥
yathā prakāśayaty ekaḥ kṛtsnaṃ lokam imaṃ raviḥ। kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ॥6-35-33॥
[यथा (yathā) - as; प्रकाशयति (prakāśayati) - illuminates; एकः (ekaḥ) - one; कृत्स्नम् (kṛtsnam) - entire; लोकम् (lokam) - world; इमम् (imam) - this; रविः (raviḥ) - sun; क्षेत्रम् (kṣetram) - field; क्षेत्री (kṣetrī) - knower of the field; तथा (tathā) - so; कृत्स्नम् (kṛtsnam) - entire; प्रकाशयति (prakāśayati) - illuminates; भारत (bhārata) - O Bhārata;]
(As the one sun illuminates this entire world, so does the knower of the field illuminate the entire field, O Bhārata.)
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॥
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā। bhūtaprakṛtimokṣaṃ ca ye viduryānti te param ॥6-35-34॥
[क्षेत्र (kṣetra) - field; क्षेत्रज्ञयोः (kṣetrajñayoḥ) - of the knower of the field; एवम् (evam) - thus; अन्तरम् (antaram) - difference; ज्ञानचक्षुषा (jñānacakṣuṣā) - by the eye of knowledge; भूत (bhūta) - elements; प्रकृति (prakṛti) - nature; मोक्षम् (mokṣam) - liberation; च (ca) - and; ये (ye) - those who; विदुः (viduḥ) - know; यान्ति (yānti) - attain; ते (te) - they; परम् (param) - the supreme;]
(Thus, by the eye of knowledge, those who know the difference between the field and the knower of the field, and the liberation of the elements of nature, they attain the supreme.)
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.
