06.035
Pancharatra: Bhagavad Gita 13th chapter.
śrībhagavānuvāca॥
The Supreme Lord spoke:
idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate। etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ ॥6-35-1॥
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.
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata। kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ॥6-35-2॥
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.
tat kṣetraṃ yac ca yādṛk ca yad vikāri yataś ca yat। sa ca yo yat prabhāvaś ca tat samāsena me śṛṇu ॥6-35-3॥
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.
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak। brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ॥6-35-4॥
The sages have sung about it in many ways, through various Vedic hymns and distinct aphorisms of Vedanta, all determined with logical reasoning.
mahābhūtānyahaṅkāro buddhiravyaktameva ca। indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ॥6-35-5॥
The great elements, ego, intellect, and the unmanifest, along with the ten senses, one mind, and the five sense objects.
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ। etatkṣetraṃ samāsena savikāramudāhṛtam ॥6-35-6॥
Desire, aversion, pleasure, pain, the aggregate, consciousness, and steadiness; this is the field, briefly described with its modifications.
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam। ācāryopāsanaṁ śaucaṁ sthairyam ātmavinigrahaḥ ॥6-35-7॥
The qualities of humility, sincerity, non-violence, forgiveness, honesty, service to the teacher, cleanliness, steadfastness, and self-control are emphasized.
indriyārtheṣu vairāgyamanahaṅkāra eva ca। janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ॥6-35-8॥
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.
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu। nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ॥6-35-9॥
One should maintain detachment and lack of affection towards family and possessions, and always remain equanimous in favorable and unfavorable situations.
mayi cānanyayogena bhaktiravyabhicāriṇī। viviktadeśasevitvamaratirjanasaṁsadi ॥6-35-10॥
In me, with unwavering and exclusive devotion, one should reside in a solitary place, showing disinterest in the crowd of people.
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam। etajjñānamiti proktamajñānaṃ yadato'nyathā ॥6-35-11॥
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.
jñeyaṃ yat tat pravakṣyāmi yat jñātvāmṛtamaśnute। anādimat paraṃ brahma na sat tan nāsad ucyate ॥6-35-12॥
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.
sarvataḥ-pāṇi-pādaṃ tat sarvato'kṣi-śiro-mukham। sarvataḥ śrutimat loke sarvam āvṛtya tiṣṭhati ॥6-35-13॥
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.
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam। asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ॥6-35-14॥
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.
bahirantaśca bhūtānāmacaraṃ carameva ca। sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ॥6-35-15॥
"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."
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam। bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ॥6-35-16॥
The entity is undivided yet appears divided among beings, sustaining them. It is to be known as the one who devours and originates.
jyotiṣām api taj jyotis tamasaḥ param ucyate। jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ॥6-35-17॥
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.
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ। madbhakta etadvijñāya madbhāvāyopapadyate ॥6-35-18॥
Thus, the field, knowledge, and the knowable have been briefly described. My devotee, by understanding this, attains my nature.
prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi। vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ॥6-35-19॥
Understand that both nature and the person are without beginning; also recognize that all transformations and qualities arise from nature.
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate। puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ॥6-35-20॥
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.
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān। kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu ॥6-35-21॥
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.
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ। paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ॥6-35-22॥
The transcendental person within this body is described as the overseer, permitter, supporter, enjoyer, and the great Lord, known as the Supreme Soul.
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha। sarvathā vartamāno'pi na sa bhūyo'bhijāyate ॥6-35-23॥
One who understands the person and nature along with their qualities, despite being situated in all circumstances, is not reborn.
dhyānenātmani paśyanti kecidātmānamātmanā। anye sāṅkhyena yogena karmayogena cāpare ॥6-35-24॥
Some perceive the self within by meditation, while others do so through Sankhya philosophy, Yoga, or Karma Yoga.
anye tvevamajānantaḥ śrutvānyebhya upāsate। te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ॥6-35-25॥
Others, who are ignorant, worship after hearing from others. They too cross over death, being devoted to the scriptures.
yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam। kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ॥6-35-26॥
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.
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram। vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati ॥6-35-27॥
He truly sees who perceives the Supreme Lord present equally in all creatures, the eternal amidst the transient.
samaṁ paśyanhi sarvatra samavasthitamīśvaram। na hinastyātmanātmānaṁ tato yāti parāṁ gatim ॥6-35-28॥
One who sees the Lord equally present everywhere does not harm himself by himself and thus attains the supreme state.
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ। yaḥ paśyati tathātmānamakartāraṃ sa paśyati ॥6-35-29॥
Actions are performed entirely by nature. One who sees the self as not the doer, truly sees.
yadā bhūtapṛthagbhāvamekasthamanupaśyati। tata eva ca vistāraṃ brahma sampadyate tadā ॥6-35-30॥
When one perceives the distinct existence of all beings as unified, then one truly attains the vastness of Brahman.
anāditvān nirguṇatvāt paramātmāyam avyayaḥ। śarīrastho'pi kaunteya na karoti na lipyate ॥6-35-31॥
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.
yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate। sarvatrāvasthito dehe tathātmā nopalipyate ॥6-35-32॥
Just as the all-pervading space is not affected because of its subtle nature, similarly, the soul, though present throughout the body, remains unaffected.
yathā prakāśayaty ekaḥ kṛtsnaṃ lokam imaṃ raviḥ। kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ॥6-35-33॥
Just as the sun illuminates the whole world, the knower of the field illuminates the entire field, O Bhārata.
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā। bhūtaprakṛtimokṣaṃ ca ye viduryānti te param ॥6-35-34॥
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.
