13.2. The Bhagavat said O son of Kunti ! This [physical] hody is called 'Field' [and decayer-cum-protector]; He, who sensitiezes it - His knowers call Him properly as 'Field-sensitizer'.
13.3. O descendant of Bharata ! You should know Me to be also the Field-sensitizer in the Fields of all. The knowledge of the Field and the Field-sensitizer-that knowledge is [in fact] the understanding of Me.
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥
Translation · English
13.4. What that Field is and of what nature it is; why it modifies, whence and what; and who he (the Field-sensitizer) is; and of what nature He is; listen to [all] that from Me collectively.
13.5. This has been sung many times by sages, and also has been clearly decided in the various Vedas in different contexts by means of [their] words that are suggestive of the Brahman (i.e. in the Upanisads) and are full of reasoning.
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥
Translation · English
13.6. The [five] great elements, the Egotism. The Intellect, the Unmanifest, and also the ten organs and the one (organ and the) five objects of the sense-organs;
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥
Translation · English
13.7. The desire, the hatred. the pleasure, the pain, the aggregate, the sensibility and the feeling of satisfaction (or self-?nd) : This, together with modification, is what is collectively called 'the Field, together with modification'.
13.8. Absence of pride; absence of hypocricy; harm-lessness; patience; uprightness; service to the preceptor; purity [of mind and body]; steadfastness; self-control;
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥
Translation · English
13.10. Non-attachment; detachment towards [one's] children, wives, houses and the like; and a constant eal-mindedness on the occurrence of the desirable and the undesirable things;
13.12. Constancy in the Self-knowledge; and viewing things of knowing the Reality-all this is declared to be [conducive to or manifesting] true knowledge, and what is opposed to this is [conducive to or manifesting] wrong knowledge.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥
Translation · English
13.13. I shall describe that which is to be known, by knowing which one attains freedom from death : beginningless is the Supreme Brahman; It is said to be neither existent nor non-existent.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥
Translation · English
13.15. It causes all the sense-alities to shine; [yet] It is without any sense-organ; It is unattached, yet all-supporting; It is free from the Strands, yet enjoys the Strands.
बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥
Translation · English
13.16. It is without and within every being and is unmoving and yet moving too; due to Its subtle nature It is incomprehensible; It exists far away, yet near It is.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥
Translation · English
13.17. It remains undistinguished (common) in the distinguished [beings], and appears as if distinguished. It is to be known as the supporter of beings, and also as [their] swallower and orginator.
13.18. This is the Light even of [all] the lights, [and] is stated to be beyond darkness; It is to be known by [the above] knowledge; It is to be attained [only] by knowledge; and It distinctly remains in the heart of all.
13.19. This field as well as the knowledge and what is to be known, all are mentioned collectively; clearly understanding this, My devotee becomes worthy of My state.
13.20. Both the Material Cause and the Soul too are beginningless, you should know this; you should also know that the modifications and Strands are born of the Material Cause.
13.21. In creating [the process of] cause-and-effect, the Material Cause is said to be the basis; and in experiencing pleasure and pain, the Soul is said to be the basis.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥
Translation · English
13.22. For, the Soul, seated on the Material Cause, enjoys the Strands born of the Material Cause; His attachment to the Strands is the cause for his births in the good and evil wombs.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥
Translation · English
13.23. The Supreme Soul in this [corporeal] body is called the Spectator, the Assentor, the Supporter, the Experiencer, the Mighty Lord and also the Supreme Self.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥
Translation · English
13.24. He who knows, in this manner, the Soul and the Material Cause together with Strands-he is not born again, even though he behaves in different ways.
13.25. [However] by means of meditation, certain persons (Yogis) perceive the Self as the Self in the self (the heart etc.); others by the knowledge-Yoga; and others by the action-Yoga.
13.26. But others, who have no knowledge of this nature, listen from others and practise reflection [accordingly] they too, being devoted to what they have heard, do cross over death.
13.27. Whatever living being is born, stationary or moving, you should know that all this has a close connection with the Field and the Field-sensitizer, O the best of the Bharatas !
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥
Translation · English
13.30. Whosoever views all actions as being performed (or all objects as being created), indeed by the Material Cause itself and at the same time views his own Self as non-performer (or non-creator) - he veiws properly.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥
Translation · English
13.32. Because This is beginningless, and because This has no alities, this Supreme Self is changeless and It neither acts, nor gets stained [by actions], even-though It dwells in the body, O son of Kunti !
13.33. Just as the all-pervading Ether is not stained because of its subtleness, in the same fashion the Self, abiding in the body everywhere, is not stained.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥
Translation · English
13.35. Those who thus understand, with the knowledge-eye, the inner Soul of the Field and the Field-sensitizer and also the deliverance from the Material Cause of the elements-they attain the Supreme.
श्रीभगवानुवाच। इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥
13.2. The Bhagavat said O son of Kunti ! This [physical] hody is called 'Field' [and decayer-cum-protector]; He, who sensitiezes it - His knowers call Him properly as 'Field-sensitizer'.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥
13.3. O descendant of Bharata ! You should know Me to be also the Field-sensitizer in the Fields of all. The knowledge of the Field and the Field-sensitizer-that knowledge is [in fact] the understanding of Me.
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥
13.4. What that Field is and of what nature it is; why it modifies, whence and what; and who he (the Field-sensitizer) is; and of what nature He is; listen to [all] that from Me collectively.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥
13.5. This has been sung many times by sages, and also has been clearly decided in the various Vedas in different contexts by means of [their] words that are suggestive of the Brahman (i.e. in the Upanisads) and are full of reasoning.
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥
13.6. The [five] great elements, the Egotism. The Intellect, the Unmanifest, and also the ten organs and the one (organ and the) five objects of the sense-organs;
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥
13.7. The desire, the hatred. the pleasure, the pain, the aggregate, the sensibility and the feeling of satisfaction (or self-?nd) : This, together with modification, is what is collectively called 'the Field, together with modification'.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥
13.8. Absence of pride; absence of hypocricy; harm-lessness; patience; uprightness; service to the preceptor; purity [of mind and body]; steadfastness; self-control;
इन्द्रियार्थेषु वैराग्यमनहंकार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥
13.9. Absence of desire for sense-objects; and also absence of egotism; pondering over the evils of birth, death, old age, sickness and sorrow;
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥
13.10. Non-attachment; detachment towards [one's] children, wives, houses and the like; and a constant eal-mindedness on the occurrence of the desirable and the undesirable things;
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥
13.11. And an unfailing devotion towards Me, with the Yoga of non-difference; resorting to solitary place; distaste for a crowd of people;
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥
13.12. Constancy in the Self-knowledge; and viewing things of knowing the Reality-all this is declared to be [conducive to or manifesting] true knowledge, and what is opposed to this is [conducive to or manifesting] wrong knowledge.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥
13.13. I shall describe that which is to be known, by knowing which one attains freedom from death : beginningless is the Supreme Brahman; It is said to be neither existent nor non-existent.
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥
13.14. It has hands and feet of all, has eyes, heads and faces of all, has ears of all in the world; It remains enveloping all.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥
13.15. It causes all the sense-alities to shine; [yet] It is without any sense-organ; It is unattached, yet all-supporting; It is free from the Strands, yet enjoys the Strands.
बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥
13.16. It is without and within every being and is unmoving and yet moving too; due to Its subtle nature It is incomprehensible; It exists far away, yet near It is.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥
13.17. It remains undistinguished (common) in the distinguished [beings], and appears as if distinguished. It is to be known as the supporter of beings, and also as [their] swallower and orginator.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥
13.18. This is the Light even of [all] the lights, [and] is stated to be beyond darkness; It is to be known by [the above] knowledge; It is to be attained [only] by knowledge; and It distinctly remains in the heart of all.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥
13.19. This field as well as the knowledge and what is to be known, all are mentioned collectively; clearly understanding this, My devotee becomes worthy of My state.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥
13.20. Both the Material Cause and the Soul too are beginningless, you should know this; you should also know that the modifications and Strands are born of the Material Cause.
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥
13.21. In creating [the process of] cause-and-effect, the Material Cause is said to be the basis; and in experiencing pleasure and pain, the Soul is said to be the basis.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥
13.22. For, the Soul, seated on the Material Cause, enjoys the Strands born of the Material Cause; His attachment to the Strands is the cause for his births in the good and evil wombs.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥
13.23. The Supreme Soul in this [corporeal] body is called the Spectator, the Assentor, the Supporter, the Experiencer, the Mighty Lord and also the Supreme Self.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥
13.24. He who knows, in this manner, the Soul and the Material Cause together with Strands-he is not born again, even though he behaves in different ways.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥
13.25. [However] by means of meditation, certain persons (Yogis) perceive the Self as the Self in the self (the heart etc.); others by the knowledge-Yoga; and others by the action-Yoga.
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥
13.26. But others, who have no knowledge of this nature, listen from others and practise reflection [accordingly] they too, being devoted to what they have heard, do cross over death.
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥
13.27. Whatever living being is born, stationary or moving, you should know that all this has a close connection with the Field and the Field-sensitizer, O the best of the Bharatas !
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥
13.28. Whosoever perceives the Supreme Lord as abiding and as non-perishing in all beings alike, while they perish - he perceives properly.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥
13.29. Whosoever, perceiving the Lord as abiding in all alike, does not harm the Self by the Self-he attains, on that account, the Supreme Goal.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथात्मानमकर्तारं स पश्यति ॥
13.30. Whosoever views all actions as being performed (or all objects as being created), indeed by the Material Cause itself and at the same time views his own Self as non-performer (or non-creator) - he veiws properly.
यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥
13.31. When he perceives the [mutual] difference of beings as abiding in One, and its expansion from That alone, at that time he becomes the Brahman.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥
13.32. Because This is beginningless, and because This has no alities, this Supreme Self is changeless and It neither acts, nor gets stained [by actions], even-though It dwells in the body, O son of Kunti !
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥
13.33. Just as the all-pervading Ether is not stained because of its subtleness, in the same fashion the Self, abiding in the body everywhere, is not stained.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥
13.34. Just as a single sun illumines this entire world, so also the Lord-of-the-Field illumines the entire Field, O descendant of Bharata !
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥
13.35. Those who thus understand, with the knowledge-eye, the inner Soul of the Field and the Field-sensitizer and also the deliverance from the Material Cause of the elements-they attain the Supreme.