ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾ ಪಾರಾಯಣ - ತ್ರಯೋದಶೋಽಧ್ಯಾಯಃ

śrī bhagavānuvācha

idaṃ śarīraṃ kauntēya kṣētramityabhidhīyatē । ētadyō vētti taṃ prāhuḥ kṣētrajña iti tadvidaḥ ॥1

Arjuna said, "I wish to learn about Nature and the Spirit, the field and the knower of the field, knowledge and that which ought to be known, O Kesava."

kṣētrajñaṃ chāpi māṃ viddhi sarvakṣētrēṣu bhārata । kṣētrakṣētrajñayōrjñānaṃ yattajjñānaṃ mataṃ mama ॥2॥

The Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them."

tatkṣētraṃ yachcha yādṛkcha yadvikāri yataścha yat । sa cha yō yatprabhāvaścha tatsamāsēna mē śṛṇu ॥3॥

Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge.

ṛṣibhirbahudhā gītaṃ Chandōbhirvividhaiḥ pṛthak । brahmasūtrapadaiśchaiva hētumadbhirviniśchitaiḥ ॥4॥

Hear from Me in brief what the field is, of what nature it is, what its modifications are, whence it is, who He is, and what His powers are.

mahābhūtānyahaṅkāraḥ buddhiravyaktamēva cha । indriyāṇi daśaikaṃ cha pañcha chēndriyagōcharāḥ ॥5॥

Sages have sung in many ways, with various distinctive chants and also with suggestive words indicative of the Absolute, full of reasoning and decisive.

ichChā dvēṣaḥ sukhaṃ duḥkhaṃ saṅghātaśchētanā dhṛtiḥ । ētatkṣētraṃ samāsēna savikāramudāhṛtam ॥6॥

The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses.

amānitvamadambhitvam ahiṃsā kṣāntirārjavam । āchāryōpāsanaṃ śauchaṃ sthairyamātmavinigrahaḥ ॥7॥

Desire, hatred, pleasure, pain, the aggregate (body), intelligence, and fortitude—the field has thus been briefly described with its modifications.

indriyārthēṣu vairāgyam anahaṅkāra ēva cha । janmamṛtyujarāvyādhi-duḥkhadōṣānudarśanam ॥8॥

Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control.

asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu । nityaṃ cha samachittatvam iṣṭāniṣṭōpapattiṣu ॥9॥

Indifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain.

mayi chānanyayōgēna bhaktiravyabhichāriṇī । viviktadēśasēvitvam aratirjanasaṃsadi ॥10॥

Non-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and undesirable.

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam । ētajjñānamiti prōktam ajñānaṃ yadatō'nyathā ॥11॥

Unswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people.

jñēyaṃ yattatpravakṣyāmi yajjñātvā'mṛtamaśnutē । anādimatparaṃ brahma na sattannāsaduchyatē ॥12॥

Constancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.

sarvataḥ pāṇipādaṃ tat sarvatō'kṣiśirōmukham । sarvataḥ śrutimallōkē sarvamāvṛtya tiṣṭhati ॥13॥

I will declare that which is to be known, knowing which one attains immortality; the beginningless Supreme Brahman, which is neither being nor non-being.

sarvēndriyaguṇābhāsaṃ sarvēndriyavivarjitam । asaktaṃ sarvabhṛchchaiva nirguṇaṃ guṇabhōktṛ cha ॥14॥

With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.

bahirantaścha bhūtānām acharaṃ charamēva cha । sūkṣmatvāttadavijñēyaṃ dūrasthaṃ chāntikē cha tat ॥15॥

Shining by the functions of all the senses, yet without being attached to them; unattached, yet supporting all; devoid of qualities, yet the experiencer of them.

avibhaktaṃ cha bhūtēṣu vibhaktamiva cha sthitam । bhūtabhartṛ cha tajjñēyaṃ grasiṣṇu prabhaviṣṇu cha ॥16॥

It is within and without all beings, both the unmoving and the moving; It is subtle and unknowable, and It is near and far away.

jyōtiṣāmapi tajjyōtiḥ tamasaḥ paramuchyatē । jñānaṃ jñēyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ॥17॥

Undivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates.

iti kṣētraṃ tathā jñānaṃ jñēyaṃ chōktaṃ samāsataḥ । madbhakta ētadvijñāya madbhāvāyōpapadyatē ॥18॥

That Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all.

prakṛtiṃ puruṣaṃ chaiva viddhyanādī ubhāvapi । vikārāṃścha guṇāṃśchaiva viddhi prakṛtisambhavān ॥19॥

Thus, the field, as well as knowledge and the knowable, have been briefly stated. My devotee, knowing this, enters into My being.

kāryakaraṇakartṛtvē hētuḥ prakṛtiruchyatē । puruṣaḥ sukhaduḥkhānāṃ bhōktṛtvē hēturuchyatē ॥20॥

Know that Nature (matter) and the Spirit are both beginningless, and know also that all modifications and qualities are born from Nature.

puruṣaḥ prakṛtisthō hi bhuṅktē prakṛtijānguṇān । kāraṇaṃ guṇasaṅgō'sya sadasadyōnijanmasu ॥21॥

In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the one responsible.

upadraṣṭā'numantā cha bhartā bhōktā mahēśvaraḥ । paramātmēti chāpyuktaḥ dēhē'sminpuruṣaḥ paraḥ ॥22॥

The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of its birth in good and evil wombs.

ya ēvaṃ vētti puruṣaṃ prakṛtiṃ cha guṇaiḥ saha । sarvathā vartamānō'pi na sa bhūyō'bhijāyatē ॥23॥

The Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self.

dhyānēnātmani paśyanti kēchidātmānamātmanā । anyē sāṅkhyēna yōgēna karmayōgēna chāparē ॥24॥

He who thus knows the Spirit and Matter together with their qualities, in whatever condition he may be, he is not reborn.

anyē tvēvamajānantaḥ śrutvā'nyēbhya upāsatē । tē'pi chātitarantyēva mṛtyuṃ śrutiparāyaṇāḥ ॥25॥

Some behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action.

yāvatsañjāyatē kiñchit sattvaṃ sthāvarajaṅgamam । kṣētrakṣētrajñasaṃyōgāt tadviddhi bharatarṣabha ॥26॥

Others, too, who do not know thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.

samaṃ sarvēṣu bhūtēṣu tiṣṭhantaṃ paramēśvaram । vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ॥27॥

Wherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union of the field and its knower.

samaṃ paśyanhi sarvatra samavasthitamīśvaram । na hinastyātmanā''tmānaṃ tatō yāti parāṃ gatim ॥28॥

He who sees the Supreme Lord existing truly in all beings, the imperishable within the perishable, sees indeed.

prakṛtyaiva cha karmāṇi kriyamāṇāni sarvaśaḥ । yaḥ paśyati tathā''tmānam akartāraṃ sa paśyati ॥29॥

For he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self; rather, he attains the highest goal.

yadā bhūtapṛthagbhāvam ēkasthamanupaśyati । tata ēva cha vistāraṃ brahma sampadyatē tadā ॥30॥

He sees, who sees that all actions are performed solely by Nature and that the Self is without action.

anāditvānnirguṇatvāt paramātmāyamavyayaḥ । śarīrasthō'pi kauntēya na karōti na lipyatē ॥31॥

When a person sees all beings as resting in the One and emanating from the One alone, they then become Brahman.

yathā sarvagataṃ saukṣmyāt ākāśaṃ nōpalipyatē । sarvatrāvasthitō dēhē tathā''tmā nōpalipyatē ॥32॥

Being without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.

yathā prakāśayatyēkaḥ kṛtsnaṃ lōkamimaṃ raviḥ । kṣētraṃ kṣētrī tathā kṛtsnaṃ prakāśayati bhārata ॥33॥

As the all-pervading ether is not tainted, due to its subtlety, so the Self seated everywhere in the body is not tainted either.

kṣētrakṣētrajñayōrēvam antaraṃ jñānachakṣuṣā । bhūtaprakṛtimōkṣaṃ cha yē viduryānti tē param ॥34॥

Just as the one sun illuminates the entire world, so too does the Lord of the field (Supreme Self) illuminate the entire field, O Arjuna.

॥ ōṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yōgaśāstrē śrīkṛṣṇārjunasaṃvādē kṣētrakṣētrajñavibhāgayōgō nāma trayōdaśō'dhyāyaḥ ॥

Browse Related Categories: