Bhagavad-Gita (Besant 4th)/Discourse 13
THIRTEENTH DISCOURSE.
अर्जुन उवाच ।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १ ॥
Arjuna said:
Matter and Spirit,[1] even the Field and the Knower of the Field, wisdom and that which ought to be known, these I fain would learn, O Keshava. (1)
श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ २ ॥
The Blessed Lord said:
This body, son of Kuntî, is called the Field; that which knoweth it is called the Knower of the Field by the Sages. (2)
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ ३ ॥
Understand Me as the Knower of the Field in all Fields, O Bhârata. Wisdom as to the Field and the Knower of the Field, that in My opinion is the wisdom. (3)
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ ४ ॥
What that Field is and of what nature, how modified, and whence it is, and what He[2] is and what His powers, hear that now briefly from Me. (4)
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ ५ ॥
Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses[3] full of reasonings. (5)
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ ६ ॥
The great Elements, Individuality[4], Reason[5], and also the unmanifested, the ten senses and the one, and the five pastures of the senses[6]; (6)
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ ७ ॥
Desire, aversion, pleasure, pain, combination[7], intelligence, firmness; these, briefly described, constitute the Field and its modifications. (7)
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ ८ ॥
Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control. (8)
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ ९ ॥
Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, (9)
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १० ॥
Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events, (10)
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ ११ ॥
Unflinching devotion to Me by yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men, (11)
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १२ ॥
Constancy in the wisdom of the Self,[8] understanding of the object of essential wisdom; that is declared to be the Wisdom; all against it is ignorance. (12)
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३ ॥
I will declare that which ought to be known, that which being known immortality is enjoyed—the beginningless supreme Eternal, called neither being nor non-being. (13)
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १४ ॥
Everywhere That hath hands and feet, everywhere eyes, heads, and mouths; all-hearing, He dwelleth in the world, enveloping all, (14)
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १५ ॥
Shining with all sense-faculties without any senses; unattached supporting everything and free from qualities[9] enjoying qualities;[9] (15)
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १६ ॥
Without and within all beings, immovable and also movable; by reason of His subtlety imperceptible; at hand and far away is That. (16)
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १७ ॥
Not divided amid beings, and yet seated distributively; that is to be known as the supporter of beings; He devours and He generates. (17)
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम् ॥ १८ ॥
That, the Light of all lights, is said to be beyond darkness; Wisdom, the Object of Wisdom, by Wisdom to be reached, seated in the hearts of all. (18)
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १९ ॥
Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being. (19)
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ २० ॥
Know thou that Matter[10] and Spirit[11] are both without beginning; and know thou also that modifications and qualities[12] are all Matter[10]-born. (20)
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ २१ ॥
Matter[10] is called the cause of the generation of causes and effects; Spirit[11] is called the cause of the enjoyment of pleasure and pain. (21)
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ २२ ॥
Spirit[11] seated in Matter[10] useth the qualities born of Matter[10]; attachment to the qualities[12] is the cause of his births in good and evil wombs. (22)
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ २३ ॥
Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme Self; thus is styled in this body the supreme Spirit.[10] (23)
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ २४ ॥
He who thus knoweth Spirit[11] and Matter[10] with its qualities,[12] in whatsoever condition he may be, he shall not be born again. (24)
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ २५ ॥
Some by meditation behold the Self in the self by the Self; others by the Sânkhya Yoga, and others by the Yoga of Action; (25)
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ २६ ॥
Others also, ignorant of this, having heard of it from others, worship; and these also cross beyond death, adhering to what they had heard. (26)
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ २७ ॥
Whatsoever creature is born immobile or mobile, know thou, O best of the Bhâratas, that it is from the union between the Field and the Knower of the Field. (27)
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ २८ ॥
Seated equally in all beings, the supreme Lord, unperishing within the perishing—he who thus seeth, he seeth. (28)
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम् ॥ २९ ॥
Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the Self, and thus treads the highest Path. (29)
यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति ॥ ३० ॥
He who seeth that Matter[10] verily performeth all actions, and that the Self is actionless, he seeth. (30)
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥ ३१ ॥
When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reacheth the Eternal (31)
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ ३२ ॥
Being beginningless and without qualities[12], the imperishable supreme Self, though seated in the body, O Kaunteya, worketh not nor is affected. (32)
सर्वत्रावस्थितो देहे तथाऽऽमा नोपलिप्यते ॥ ३३ ॥
As the omnipresent ether is not affected, by reason of its subtlety, so seated everywhere in the body the Self is not affected. (33)
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ ३४ ॥
As the one sun illumineth the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata. (34)
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ ३५ ॥
They who by the eyes of Wisdom perceive this difference between the Field and the Knower of the Field, and the liberation of beings from Matter[13] they go to the Supreme. (35)
इति श्रीमद्भगवद्गीता॰ क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ।
Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Shrî Krishna and Arjuna, the thirteenth discourse entitled:
THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD.
- ↑ Prakriti and Purusha.
- ↑ Kshetrajña, the Knower of the Field.
- ↑ Short terse sayings, concerning the Eternal.
- ↑ Ahañkara
- ↑ Buddhi.
- ↑ The five organs of knowledge, or senses, the five organs of action, the mind, and the object cognised by each of the five senses.
- ↑ The body.
- ↑ Adhyâtma; see vii, 29.
- ↑ 9.0 9.1 Gunas.
- ↑ 10.0 10.1 10.2 10.3 10.4 10.5 10.6 10.7 Prakriti.
- ↑ 11.0 11.1 11.2 11.3 11.4 Purusha.
- ↑ 12.0 12.1 12.2 12.3 Gunas.
- ↑ Prakriti