श्रीमद्भगवद्गीता – अध्याय १३
श्रीमद्भगवद्गीता अध्याय १३ Shrimadbhagvadgita Chapter 13
अर्जुन उवाच ।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १३-१॥
arjuna uvāca
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca
etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava 13-1
Arjuna said: PRAKRITI (Matter) and PURUSHA (Spirit) , also the KSHETRA (the Field) and KSHETRAJNA (the Knower-of-the-Field) , Knowledge and that which ought to be known — these, I wish to learn, O Keshava.
श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३-२॥
śrībhagavānuvāca
idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate
etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ 13-2
The Blessed Lord said: This body, O Kaunteya is called KSHETRA (the Field) and he who knows it is called KSHETRAJNA (the Knower-of-the-Field) by those who know them (KSHETRA and KSHETRAJNA) i. e. , by the sages .
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३-३॥
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama 13-3
Know Me as the Knower-of-the-Field in all Fields O Bharata; Knowledge of the Field as also of the knower-of-the-Field is considered by Me to be My Knowledge.
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ १३-४॥
tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu 13-4
What that Field is; of what nature it is; what are its modifications; whence it is; and also who He is; and what His powers are — these hear from Me in brief.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३-५॥
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ 13-5
RISHIS have sung (about the Field and the Knower-of-the-Field ) in many ways in various distinctive chants and also in the suggestive words indicative of BRAHMAN full of reason and decision.
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३-६॥
mahābhūtānyahaṅkāro buddhiravyaktameva ca
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ 13-6
The great elements, egoism, intellect, and also the unmanifested (MOOLA-PRAKRITI) , the ten senses and the one (the mind) and the five objects-of-the-senses, . . .
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३-७॥
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ
etatkṣetraṃ samāsena savikāramudāhṛtam 13-7
Desire, hatred, pleasure, pain, aggregate (body) , intelligence, fortitude — this KSHETRA has been thus briefly described with its modifications.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३-८॥
amānitvamadambhitvam ahiṃsā kṣāntirārjavam
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ 13-8
Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control . . .
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३-९॥
indriyārtheṣu vairāgyam anahaṅkāra eva ca
janmamṛtyujarāvyādhi duḥkhadoṣānudarśanam 13-9
Indifference to the objects of the sense, and also absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain. . .
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३-१०॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu 13-10
Non-attachment; non-identification of Self with son, wife, home and the rest; and constant even-mindedness amidst both the desirable and the undesirable events in life. . .
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३-११॥
mayi cānanyayogena bhaktiravyabhicāriṇī
viviktadeśasevitvam aratirjanasaṃsadi 13-11
Unswerving devotion unto Me by the YOGA of non-separation, resorting to solitary places, distaste for the society of men. . .
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३-१२॥
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam
etajjñānamiti proktamajñānaṃ yadato’nyathā 13-12
Constancy in Self-knowledge, perception of the end of true knowledge — this is declared to be knowledge and what is opposed to it is ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३-१३॥
jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute
anādimatparaṃ brahma na sattannāsaducyate 13-13
I will declare that which has to be known knowing which one attains to Immortality — the beginningless Supreme BRAHMAN called neither being nor non-being.
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३-१४॥
sarvataḥ pāṇipādaṃ tatsarvato’kṣiśiromukham
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati 13-14
With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३-१५॥
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca 13-15
Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer. . .
बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३-१६॥
bahirantaśca bhūtānāmacaraṃ carameva ca
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat 13-16
Without and within (all) beings, the unmoving and also the moving ; because of its subtlety unknowable; and near and far away — is That.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३-१७॥
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam
bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca 13-17
And undivided, yet He exists as if divided in beings; That is to be known as the Supporter of Beings; He devours and He generates.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३-१८॥
jyotiṣāmapi tajjyotistamasaḥ paramucyate
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam 13-18
That (BRAHMAN) , the Light-of-all lights, is said to be beyond darkness; (It is) Knowledge, the Object-of-Knowledge, seated in the hearts of all, to be reached by Knowledge.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३-१९॥
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ
madbhakta etadvijñāya madbhāvāyopapadyate 13-19
Thus the Field, as well as the knowledge and the knowable have been briefly stated. Knowing this, My devotee enters into My Being.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ १३-२०॥
prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi
vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān 13-20
Know you that Matter (PRAKRITI) and Spirit (PURUSHA) are both beginningless; and know you also that all modifications and qualities are born of PRAKRITI.
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३-२१॥
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate 13-21
In the production of the effect and the cause, PRAKRITI is said to be the cause; in the experience of pleasure and pain, PURUSHA is said to be the cause.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३-२२॥
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān
kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu 13-22
The PURUSHA, seated in PRAKRITI, experiences the qualities born of PRAKRITI; attachment to the qualities is the cause of his birth in good and evil wombs.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३-२३॥
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpyukto dehe’sminpuruṣaḥ paraḥ 13-23
The supreme PURUSHA 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 गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३-२४॥
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha
sarvathā vartamāno’pi na sa bhūyo’bhijāyate 13-24
He who thus knows the PURUSHA and PRAKRITI together with the qualities, in whatsoever condition he may be, he is not born again.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ १३-२५॥
dhyānenātmani paśyanti kecidātmānamātmanā
anye sāṅkhyena yogena karmayogena cāpare 13-25
Some, by meditation, behold the Self in the Self by the Self; others by the YOGA -of-Knowledge (by SANKHYA YOGA) ; and others by KARMA YOGA.
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३-२६॥
anye tvevamajānantaḥ śrutvānyebhya upāsate
te’pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ 13-26
Others also, not knowing this, worship, having heard of it from others; they too, cross beyond death, if they would regard what they have heard as their Supreme Refuge.
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३-२७॥
yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha 13-27
Wherever any being is born, the unmoving or the moving, know you, O best of the Bharatas, that it is from the union between the Field and the Knower-of-the-Field.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३-२८॥
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati 13-28
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 ॥ १३-२९॥
samaṃ paśyanhi sarvatra samavasthitamīśvaram
na hinastyātmanātmānaṃ tato yāti parāṃ gatim 13-29
Indeed, he who sees the same Lord everywhere equally dwelling, destroys not the Self by the Self; therefore, he goes to the Highest Goal.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३-३०॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānamakartāraṃ sa paśyati 13-30
He sees, who sees that all actions are performed by PRAKRITI alone, and that the Self is actionless.
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ १३-३१॥
yadā bhūtapṛthagbhāvam ekasthamanupaśyati
tata eva ca vistāraṃ brahma sampadyate tadā 13-31
When he (man) sees the whole variety-of-beings, as resting in the One, and spreading forth from That (One) alone, he then becomes BRAHMAN.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३-३२॥
anāditvānnirguṇatvāt paramātmāyamavyayaḥ
śarīrastho’pi kaunteya na karoti na lipyate 13-32
Being without beginning, and being devoid of qualities, the Supreme Self, the Imperishable, though dwelling in the body, O Kaunteya, neither acts, nor is tainted.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३-३३॥
yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate 13-33
As the all-pervading ether is not tainted, because of its subtlety, so too the Self, seated everywhere in the body, is not tainted.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३-३४॥
yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata 13-34
Just as the one Sun illumines the whole world, so also the Lord-of-the-Field (PARAMATMAN) illumines the whole Field O Bharata.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३-३५॥
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥ १३॥
kṣetrakṣetrajñayorevam antaraṃ jñānacakṣuṣā
bhūtaprakṛtimokṣaṃ ca ye viduryānti te param 13-35
oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
kṣetrakṣetrajñavibhāgayogo nāma trayodaśo’dhyāyaḥ 13