Kshetra Kshetrajna Vibhaga Yoga - The Yoga of the Field and the Knower of the Field

अर्जुन उवाच — प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च। एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव॥१॥

Arjuna said — O Keshava, I wish to know about Prakriti (nature) and Purusha (the conscious being), the field and the knower of the field, and about knowledge and the object of knowledge.

श्रीभगवानुवाच — इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥२॥

The Blessed Lord said — This body, O son of Kunti, is called the field, and the one who knows it is called the knower of the field by the wise.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥३॥

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 I consider to be true knowledge.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे शृणु॥४॥

What that field is, what its nature is, what its modifications are, from where it arises, who the knower is and what his powers are — hear all this from Me in brief.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥५॥

This knowledge of the field and its knower has been sung by sages in many ways, in various Vedic hymns distinctly, and also through the well-reasoned and conclusive aphorisms of the Brahma Sutras.

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥६॥

The five great elements, ego, intellect, the unmanifest Prakriti, the ten senses and the mind, and the five objects of the senses —

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥७॥

Desire, aversion, pleasure, pain, the physical aggregate, consciousness, and fortitude — this, in brief, has been described as the field with its modifications.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥८॥

Humility, absence of hypocrisy, non-violence, patience, straightforwardness, service to the teacher, purity, steadfastness, and self-control —

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥९॥

Dispassion towards sense objects, absence of ego, and constant perception of the evil and suffering inherent in birth, death, old age, and disease —

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥१०॥

Non-attachment and absence of excessive affection for son, wife, home and the like, and constant equanimity of mind upon the occurrence of desirable and undesirable events —

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि॥११॥

Unwavering devotion to Me through exclusive yoga, preference for solitary places, and absence of delight in the company of worldly people —

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा॥१२॥

Constancy in self-knowledge and perception of the goal of true knowledge — all this is declared to be knowledge, and what is contrary to this is ignorance.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते॥१३॥

I shall declare that which is to be known, knowing which one attains immortality — the beginningless Supreme Brahman, which is said to be neither existent nor non-existent.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥१४॥

With hands and feet everywhere, eyes, heads, and mouths everywhere, with ears everywhere — That exists in the world, pervading everything.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च॥१५॥

It illuminates the functions of all the senses, yet is devoid of all senses. It is unattached yet sustains all. It is without qualities yet is the experiencer of all qualities.

बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्॥१६॥

It exists outside and inside all beings, is both the moving and the unmoving. Due to its subtlety, it is incomprehensible. It is far away and yet very near.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च॥१७॥

Though undivided, it appears as if divided among beings. It is to be known as the sustainer of all beings, and also their devourer and creator.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्॥१८॥

That is the light of all lights, said to be beyond darkness. It is knowledge itself, the object of knowledge, and attainable through knowledge — seated in the hearts of all.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते॥१९॥

Thus the field, knowledge, and the knowable have been briefly stated. My devotee, understanding this, becomes worthy of attaining My nature.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्॥२०॥

Know that both Prakriti (nature) and Purusha (the conscious being) are beginningless. And know that all modifications and qualities are born of Prakriti.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥२१॥

Prakriti is said to be the cause in the production of the body and the senses. The Purusha is said to be the cause in the experience of pleasure and pain.

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥२२॥

The Purusha, seated in Prakriti, experiences the qualities born of Prakriti. Attachment to these qualities is the cause of its birth in good and evil wombs.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥२३॥

The Supreme Purusha in this body is called the witness, the permitter, the sustainer, the experiencer, the great Lord, and also the Supreme Self (Paramatma).

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥२४॥

He who thus knows the Purusha and Prakriti along with its qualities, in whatever condition he may be, is not born again.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे॥२५॥

Some perceive the Self in the self through meditation, others through the path of knowledge (Sankhya Yoga), and yet others through the path of action (Karma Yoga).

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः॥२६॥

Yet others, not knowing these paths, hear from others and worship accordingly. They too, devoted to what they have heard, certainly cross beyond death.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥२७॥

Whatever being is born, whether moving or unmoving, know that it arises from the union of the field and the knower of the field, O best of the Bharatas.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥२८॥

He who sees the Supreme Lord dwelling equally in all beings, the imperishable within the perishable — he alone truly sees.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्॥२९॥

Seeing the Lord equally present everywhere, he does not destroy the Self by the self, and thus attains the supreme goal.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथात्मानमकर्तारं स पश्यति॥३०॥

He who sees that all actions are performed by Prakriti alone and that the Self is the non-doer — he alone truly sees.

यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा॥३१॥

When one perceives the diverse existence of beings as rooted in the One, and their expansion as emanating from That alone, then one attains Brahman.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥३२॥

Being beginningless and without qualities, this imperishable Supreme Self, though dwelling in the body, O son of Kunti, neither acts nor is tainted.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते॥३३॥

Just as the all-pervading space is not tainted because of its subtlety, so the Self, though present everywhere in the body, is not tainted.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥३४॥

Just as the one sun illuminates this entire world, so does the one knower of the field (the Self) illuminate the entire field (the body), O Bharata.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥३५॥

Those who, with the eye of knowledge, thus perceive the difference between the field and the knower of the field, and the means of liberation from material nature — they attain the Supreme.