Bhagavad Gita: Chapter 13

क्षेत्रक्षेत्रज्ञ-विभाग-योग
(The Yoga of the Distinction Between the Field and the Knower of the Field)

Presence of God in all living and non-living entities

अर्जुन उवाच:

प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद् वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ।।१।।

प्रकृति के हो, पुरुष के हो, त्यस्तै क्षेत्र औ क्षेत्रज्ञ पनि ।
जान्न चाहन्छु हे केशव ! ज्ञान र जान्नुपर्ने अनि ।।१।।

I wish to learn about Nature (matter) and the Spirit (soul), the Field and the Knower of the Field, knowledge and that which ought to be known, O Keshav!

श्री भगवानुवाच:

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

यही शरीर कौन्तेय ! “क्षेत्र” यो कहलाउँछ ।
यो जान्नेलाई “क्षेत्रज्ञ”, भन्दछन् तत्त्वविज्जन ।।२।।

This body, O Arjuna, is called the Field, and he who knows it is called the Knower of the Field (according to the sages or the one who know of them).

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

“क्षेत्रज्ञ” सर्व क्षेत्रैमा, मलाई जान भारत ।
क्षेत्र; क्षेत्रज्ञको ज्ञान, ‘ज्ञान’ हो मान्दछु म त ।।३।।

Do you 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.

तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु ।।४।।

त्यो ‘क्षेत्र’ जो विकारी छ, जस्तो छ जसबाट छ ।
अनि ‘क्षेत्रज्ञ’ जस्तो छ, छोट्करी सुन भन्छु म ।।४।।

What the Field is and of what nature, what its modifications are and from where it is, and also who the Knower of the field is and what His powers are—hear all that from Me in brief.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ।।५।।

ऋषिले खूब सम्झाए, छुट्ट्याई वेदले अति ।
बताए ब्रह्मसूत्रैले, युक्ति निश्चित नै रचि ।।५।।

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

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

महाभूत; अहंकार, माया अव्यक्त; बुद्धि र–
मन; दशेन्द्रियै फेरी, पाँचै इन्द्रिय गोचर ।।६।।

The great elements, egoism, intellect and also unmanifested Nature; the ten senses and the mind, and the five objects of the senses,
[Note:
Great elements: earth, water, fire, air and ether (are so called because they pervade all modifications of matter).
Ten senses: the five organs of knowledge (ears, skin, eyes, tongue and nose), and the five organs of action (hand, feet, mouth, anus and generative organ).
Five objects of senses: sound, touch, color, taste and smell.]

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

इच्छा; द्वेष, सुख–दुःख; पिण्ड; चेतनता; धृति ।
विकारयुक्त यो क्षेत्र, भनेँ संक्षेपले अति ।।७।।

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

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ।।८।।

अमान दम्भशून्यत्व, अहिंसा; शुद्धता; क्षमा ।
आत्मसंयमता; स्थैर्य, गुरुसेवा; सुधोपना ।।८।।

Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control,

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ।।९।।

वैराग्य भोग सारामा, अहंकार विहीनता ।
जन्म–मृत्यु, जरा; रोग, दुःख; दोषविवेचना ।।९।।

Indifference to the objects of the senses, also absence of egoism, perception of (or reflection on) the evil in birth, death, old age, sickness and pain,

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ।।१०।।

असंग र अनाशक्ति, स्वास्नी; छोरा; गृहादिमा ।
प्रिय–अप्रिय पाएमा, सँधै चित्त समानता ।।१०।।

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

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ।।११।।

अनन्य योगले मैमा, भक्ति ‘पतिव्रता’ हुनु ।
अप्रीति हूलमूलैमा, शुद्ध एकान्त चाहनु ।।११।।

Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men,

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा ।।१२।।

सदा अध्यात्मको ज्ञान, संझनु तत्व जान्नु नै ।
यही हो ज्ञान; यो भन्दा, उल्टो अज्ञान मान्नु है ।।१२।।

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

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ।।१३।।

जे जान्नु पर्छ; भन्नेछु, जे जान्दा मिल्छ अमृत ।
त्यो अनादि परब्रह्म, सत्–असत्बाट भिन्न छ ।।१३।।

I will now declare that which has to be known, knowing which one attains to immortality. He is the beginningless supreme Brahman (Spirit), called neither being nor non-being.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ।।१४।।

त्यस्का सर्वत्रनै हात, गोडा; आँखा तथा मुख ।
कान छन् लोक सारामा, त्यही नै सर्वव्याप्त छ ।।१४।।

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

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ।।१५।।

इन्द्रियातीत भै किन्तु, तिन्का विषय जान्दछ ।
असंग निर्गुण भै त्यो, गर्छ पोषण; भोग्दछ ।।१५।।

That Supreme Brahman is the source of all senses, yet He is without senses. He is unattached, yet supporting all; devoid of qualities, yet their experiencer.

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

भित्र बाहिर प्राणीका, चराचरस्वरुप छ ।
त्यो सानो छ र जानिन्न, त्यै नजीक र दूर छ ।।१६।।

He is within and without (all) beings, the moving and also the unmoving. Because of His subtlety, he is unknowable. Although far, far away, He is also near to all.

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

अभिभक्त छ प्राणीमा, विभक्त झैँ रहन्छ त्यो ।
पाल्ने; नाश्ने तथा रच्ने, ब्रह्म त्यो जान्न योग्य हो ।।१७।।

And undivided, yet He exists as if divided in beings. He is to be known as the supporter of beings. He devours and He generates also.

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

ज्योतिमा पनि हो ज्योति, त्यो मायाबाट दूर छ ।
ज्ञान, ज्ञेय र ज्ञानैले, मिल्ने हो हृदयस्थित ।।१८।।

That (He, or Spirit), the Light of all lights, is beyond darkness. He is said to be knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.

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

यसरी क्षेत्र औ ज्ञान, ज्ञेय संक्षेपले कहेँ ।
यो जान्ने भक्त मेरा ती, ममा नै मिल्दछन् भरे ।।१९।।

Thus the Field as well as knowledge and the Knowable have been briefly stated. My devotee, knowing this, enters into My Being.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ।।२०।।

मेरी माया र जीवात्मा, जान अनादि हुन् दुवै ।
विकार; गुण सम्पूर्ण, उब्जे प्रकृतिबाट नै ।।२०।।

Know you that Nature and Spirit are beginningless; and know also that all modifications and qualities are born of Nature.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ।।२१।।

कार्य; कारण; कर्तामा, हेतु प्रकृति नै भयो ।
सुख–दुःखादि भोग्नामा, हेतु पुरुष मानियो ।।२१।।

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 cause.

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

प्रकृतिस्थ भई आत्मा, गुण प्राकृत भोग्दछ ।
सत् असत् योनि मिल्दामा, गुणसँगै छ कारण ।।२२।।

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

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

साक्षी सम्मतिदाता र, भर्ता; भोक्ता महेश्वर ।
पर हो; परमात्मा हो, त्यो छ यै देहमा तर ।।२३।।

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

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ।।२४।।

यसरी गुणका साथ, जान्दा प्रकृति पूरुष ।
फेरी जन्मनु पर्दैन, जस्तो चाल चलोस् तर ।।२४।।

He who thus knows Spirit and Matter, together with the qualities, is not reborn, regardless of his present condition.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे ।।२५।।

आफैँमा देख्दछन् कोही, ईश्वर ध्यान योगले ।
कोही ज्ञान योगैले, त कोही निष्काम कर्मले ।।२५।।

Some realize the Self within them through the practice of meditation, some by the path of wisdom, and some by selfless service.

अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ।।२६।।

अरु यस्तो नजान्ने त, भज्छन् अर्कासितै सुनी ।
अवश्य पनि यो सुन्ने, तर्दछन् भवसिन्धु ती ।।२६।।

Others may not know these paths, but hearing and following the instructions of an illumined teacher, they too go beyond death.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ।।२७।।

वस्तु जे पनि उब्जन्छ, चराचर त अर्जुन !
त्यो सबै क्षेत्रक्षेत्रज्ञ, संयोगैले बन्यो सुन ।।२७।।

Wherever a being is born, whether it be unmoving or moving, know you, O best of the Bharatas (Arjuna), that it is from the union between the Field and its Knower.

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

नाशिने सब प्राणीमा, अनाशी परमेश्वर ।
रहन्छन् सम भै; यस्तो, देख्छ जो त्यो नै देख्दछ ।।२८।।

He sees, who sees the Supreme Lord, existing equally in all beings; the Unperishing within the perishing.

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

समान सबमा देख्दै, सम ईश्वर भावका ।
आफू मार्दैन आफैँ जो, त्यो परं गति पाउला ।।२९।।

Because he who sees the same Lord dwelling equally everywhere does not destroy the Self by the self, he goes to the highest goal.

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

प्रकृतिबाट चालिन्छन्, सबै कर्म थरी–थरी ।
अनि आत्मा अकर्ता हो, यो देख्ने देख्छ त्यो सही ।।३०।।

He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.

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

विभिन्न भाव प्राणीका, एकैमा जब देख्दछ ।
एकबाट अनेकौँमा, देख्ने त्यो ब्रह्म पाउँछ ।।३१।।

When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
[Meaning: A man attains to unity with the Supreme when he knows or realizes through intuition that all these manifold forms are rooted in the One. Like waves in water, like rays in the sun, so also all forms are rooted in the One.]

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ।।३२।।

अनादि; निर्गुण हो यो, अनाशी परमेश्वर ।
रहँदा पनि देहैमा, न कर्ता हो; न लिप्त छ ।।३२।।

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

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

जस्तै व्यापक आकाश, हुँदा सूक्ष्म अलिप्त छ ।
त्यस्तै सर्वत्र देहैमा, रही आत्मा अलिप्त छ ।।३३।।

As the all-pervading ether is not tainted because of its subtlety, so the Self seated everywhere in the body, is not tainted.

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

जसरी एउटै सूर्य, चम्काउँछ जगत् सब ।
त्यसरी एउटै आत्मा, सारा क्षेत्र प्रकाश्दछ ।।३४।।

Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!

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

प्रकृतिबाट छुट्कारा, क्षेत्र क्षेत्रज्ञ–अन्तर ।
यसरी ज्ञान आँखाले, जो जान्लान् पुग्दछन् पर ।।३५।।

They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.
[Meaning: They who know through the eye of intuition opened by meditation and the instructions of the Guru and the scriptures, that the Field is insentient, the doer, changing and finite, and that the Knower of the Field is pure Consciousness, the non-doer, unchanging and infinite, and who also perceive the non-existence of Nature, ignorance, the Unmanifested, the material cause of being,—they attain the Supreme.]

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसम्वादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ।।

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse entitled: The Yoga of the Distinction Between The Field and the Knower of the Field

Revered Hinduism