श्रीभगवानुवाच इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद् यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥
The great One said This body, O son of Kunti, is called Kshetra. The learned call him who knows it, Kshetrajna.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत् तज्ज्ञानं मतं मम॥
Know me, O Bharata. as Kshetrajna in all Kshetras. I consider the knowledge of Kshetra and Kshetrajna to be the true knowledge.
तत् क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत् समासेन मे शृणु॥
Hear from Me in brief what is Kshetra what it is like, what changes it undergoes, and whence it comes. Know also what is Kshetrajna, and what are his powers.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥
All this his, in many ways, been sung by many Rishis in various verses and well settled texts, full of reason and indicating Brahma.
महाभूतान्यहंकारो वुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥
The elements, egoism, intellect, Nature, ten senses, the mind, the five objects of senses.
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः। एतत् क्षेत्रं समासेन सविकारमुदाहृतम्॥
Desire, aversion, pleasure, pain, body consciousness, courage, all these five have been declared to be Kshetra in its modified form.
अमानित्वमदम्भित्वमहिमा शान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥ इन्द्रियार्थेषु वैराग्यमनहंकार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥
Purity, constancy, self-restraint, forgiveness, uprightness, absence of vanity, ostentation and egoism, abstention from fear, indifference to objects of senses, perception of misery and evil of birth, death decrepitude and disease.
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥
Freedom from attachinent, absence of love for son, wife, home and the rest and constant equanimity of heart in good and evil.
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि॥
Unswerving devotion to Me without mediation on anything else, frequenting of lonely places and hatred for concourse of men.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा॥
The firin knowledge of the relation between the great Self and the Individual Self, perception of the object of true knowledge, all this is called knowledge; and all that is contrary to this is called Ignorance.
ज्ञेयं यत् तत् प्रवक्ष्यामि यज्ज्ञात्वागऽमृतमश्नुते। अनादिमत् परं ब्रह्म न सत् तन्नासदुच्यते॥
I shall now declare to you that which is the object of knowledge, and knowing which one obtains immortality. It is the Supreme Brahma, having no beginning, and who is neither existent nor non-existent.
सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम्। सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥
(It is the Supreme Brahma) whose hands and feet are on all sides, whose eyes, heads and faces, are on all sides, who hears on all sides, who dwells pervading all in this world;
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्त च॥
Who, being devoid of the senses, is possessed of all the qualities of the senses, who sustains all things but has no attachment for any thing, who having no attributes, possesses all attributes,
बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात् तद् विज्ञेयं दूरस्थं चान्तिके च तत्॥
Who is within and without all creatures, immobile and mobile, who is not knowable, on account of his subtiety, who is remote yet near;
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं चसिष्णु प्रभविष्णु च॥
Who, being undistributed in any thing, remain as if distributed in every thing; who is the sustainer of all beings, and the destroyer and the creator of all;
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम्॥
Who is the light of all luminous bodies, who is beyond all darkness; who is knowledge, the object of knowledge and the end of knowledge; who is seated in the hearts of all.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद् विज्ञाय मद्भावायोपपद्यते॥
Thus in brief Kshetra, Knowledge, and the object of knowledge are declared to you. Knowing all this, O my friend and devotee, attain to yoga (assimilation with Me).
प्रकृति पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्।॥
Know that Prakriti and Purusha are both without beginnings; and know all modifications (of matter) and all qualities (pleasures and pain &c.) spring from Prakriti (Nature).
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥
Prakriti is the source of the workings of cases and effects. Prakriti is the source of the capacity of enjoying pleasures and pains.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान् गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥
Self, dwelling in Nature (having a material body), enjoys the qualities that are born in Nature. The cause of the birth in good or in evil works is its connection with such qualities.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन् पुरुषः परः॥
The supreme Purusha in then (human) body is the surveyor, adviser, supporter, and enjoyer; he is the mighty Lord and Supreme Self.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥
He who thus knows Prakriti and Purusha with the qualities, in whatever state he may be, is never born again.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये सांख्येन योगेन कर्मयोगेन चापरे॥
Some by mediation see the Self in his(own) self by (his own)self by (his own) Self. Some again(see) by Sankhya Yoga and some again by Karma Yoga.
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्यु श्रुतिपरायणाः॥
Others again worship Him, hearing of Him from others, although they do not know this (Mystery of Yoga). Even these men, if devoted to what is heard of the true Knowledge, pass over death, (and attain to final emancipation).
यावत् संजायते किंचित् सत्त्वं स्थावटजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात् तद् विद्धि भरतर्षभ॥
O best of the Bharata race, know whatever entity, movable and immovable comes into existence, it is out of the connection of Kshetra and Kshetrajna.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥
He sees truly who sees the supreme Lord alike in all beings and who sees the Imperishable in the perishable.
सं पश्यन् हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्॥
For he who sees the Great Lord dwelling alike in every thing and every where, does not destroy himself by himself and thus reaches the highest goal.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति॥
He sees truly who sees all actions worked by Nature alone, and self not to be the doer.
यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।॥
When one sees the various entities existing in One, and the birth of every thing from that one, he is then said to attain to Brahma.
अनादित्वान्निर्गुणत्वात् परमात्माऽयमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥
This inexhaustible Supreme Self, O son of Kunti, without having beginning and without having attributes, does not act at all. It is in no way stained, even when it remains in (human body).
यथा सर्वगतं सौक्ष्मयादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते॥
As space for its subtility and as it is ubiquitous is never tainted, so Self stationed in every body, is never tainted.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥
As the single sun, O Bharata, lights up all this entire world, so Purusha lights up the entire sphere of matters.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥
Those who, by the eye of knowledge, know the distinction between Prakriti and Purusha, and the release from the nature of all entities, attain to the Supreme.