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V.Krishnaraj

BG Chapter 13: The Knower, the Field, and the Nature

श्रीभगवानुवाच

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।

एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१३- १॥

śrībhagavān uvāca
idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ 13.1

śrībhagavān uvāca
idam¹ śarīram² kaunteya³ kṣetram⁴ iti⁵ abhidhīyate⁶
etat⁷ yaḥ⁸ vetti⁹ tam¹⁰ prāhuḥ¹¹ kṣetrajña¹² iti¹³ tadvidaḥ¹⁴ 13.1

śrībhagavān uvāca = Sri Bhagavan said: idam¹ = this; śarīram² = body; kaunteya³ = O son of Kunti; abhidhīyate⁶ = is referred to; iti⁵ = as; kṣetram⁴ = the field; yaḥ⁸ = he who; vetti⁹ = knows; etat⁷ = this; tadvidaḥ¹⁴ = the learned ones; prāhuḥ¹¹ = call; tam¹⁰ = him; iti¹³ = as; kṣetrajña¹² = the knower of the field. 13.1

13.1: Sri Bhagavan said:

This body, O son of Kunti, is called the field; he, who knows this, is called the knower of the field by the learned ones.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥१३- २॥

kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama 13.2

kṣetrajñam¹ ca² api³ mām⁴ viddhi⁵ sarva-kṣetreṣu⁶ bhārata⁷
kṣetra⁸ kṣetra-jñayoḥ⁹ jñānam¹⁰ yat¹¹ tat¹² jñānam¹³ matam¹⁴ mama¹⁵ 13.2

ca² = And; api³ = indeed; viddhi⁵ = know; mām⁴ = Me; [as] kṣetrajñam¹ = the Knower of the field; sarva-kṣetreṣu⁶ = in all fields; bhārata⁷= O Bharata. tat¹² = That; yat¹¹ = which; [is] jñānam¹⁰ = knowledge; kṣetra⁸ kṣetra-jñayoḥ⁹= of the field and the knower of the field; [is]; jñānam¹³ = knowledge. [That is] mama¹⁵ = My; matam¹⁴ = opinion. 13.2

13.2: Know Me as the Knower of the field in all fields, O Bharata. The knowledge of the field and its Knower is knowledge in My opinion or mind.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।

स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥१३- ३॥

tat kṣetraṁ yac ca yādṛk ca yadvikāri yataś ca yat
sa ca yo yatprabhāvaś ca tat samāsena me śṛṇu 13.3

tat kṣetram yat¹ ca² yādṛk³ ca⁴ yat-vikāri⁵ yataḥ ca yat⁶
saḥ ca yaḥ⁷ yat-prabhāvaḥ⁸ ca tat samāsena me śṛṇu⁹ 13.3

tat kṣetram yat¹ = What field is that? [that-field-what]; ca² = and; yādṛk³ = what kind it is? ca⁴ = and ; yat-vikāri⁴= what are its transformations? [what-transformations]. yataḥ ca yat⁶ = And from what it originates? [from what-and-what originates]. saḥ ca yaḥ⁷ = And who is he? [he-and-who]. yat-prabhāvaḥ⁸ = What greatness pertains to Him? ca tat samāsena me śṛṇu⁹ = And hear that from Me briefly [and-that-briefly-from me-hear]. 13.3

13.3: What the field is; what kind it is; what its transformations are; what its source is; what he is; who he is; and what his greatness is, hear from Me briefly.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।

ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥१३- ४॥

ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak
brahmasūtrapadaiś caiva hetumadbhir viniścitaiḥ 13.4

ṛṣibhiḥ¹ bahudhā² gītam³ chandobhiḥ⁴ vividhaiḥ⁵ pṛthak⁶
brahma-sūtra-padaiḥ⁷ ca⁸ eva⁹ hetumadbhiḥ¹⁰ viniścitaiḥ¹¹ 13.4

ṛṣibhiḥ¹ = The Rishis/Sages; bahudhā² = in many ways; gītam³ = sang; pṛthak⁶= separately; chandobhiḥ⁴ = various Vedic hymns; vividhaiḥ⁵ = of different kinds;ca⁸ = and; eva⁹ = indeed; brahma-sūtra-padaiḥ⁷ = Brahma Sutra aphorisms; [with] hetumadbhiḥ¹⁰ = logic, reason; [and] viniścitaiḥ¹¹ = certainty [determined knowledge]. 13.4

13.4: The rishis sang this in many ways, in various Vedic hymns, and aphorisms of Brahma sutra with logic, reason, and certainty.

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च ।

इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥१३- ५॥

mahābhūtāny ahaṁkāro buddhir avyaktam eva ca
indriyāṇi daśaikaṁ ca pañca cendriyagocarāḥ 13.5

mahābhūtāni¹ ahaṅkāraḥ² buddhiḥ³ avyaktam⁴ eva⁵ ca⁶
indriyāṇi⁷ daśa⁸ ekam⁹ ca¹⁰ pañca¹¹ ca¹² indriya-gocarāḥ¹³ 13.5

mahābhūtāni¹ = The great elements; ahaṅkāraḥ² = ego; buddhiḥ³ = Buddhi/intellect; avyaktam⁴ = the unmanifest; daśa⁸ = the ten; indriyāṇi⁷ = sense organs; eva⁵ = indeed; ca⁶= and; ekam⁹ = the one [the mind]; ca¹⁰ = and; ca¹² = also; pañca¹¹ = the five; indriya-gocarāḥ¹³= objects of the senses. 13.5

13.5: The great elements, the egoism, the intellect, the unmanifested, the senses, the mind, and the five sense objects... continued

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः ।

एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥१३- ६॥

icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaś cetanā dhṛtiḥ
etat kṣetraṁ samāsena savikāram udāhṛtam 13.6

icchā dveṣaḥ¹ sukham duḥkham² saṅghātaḥ³ cetanā dhṛtiḥ⁴
etat⁵ kṣetram⁶ samāsena⁷ savikāram⁸ udāhṛtam⁹ 13.6

icchā dveṣaḥ¹= desire, hatred; sukham duḥkham²= happiness, sorrow; saṅghātaḥ³ = the agglomerate [of body and organs, made of 25 elements]; cetanā = sentience; [and] dhṛtiḥ⁴= firmness: etat⁵ = this; kṣetram⁶ = field; udāhṛtam⁹ = is described; samāsena⁷ = in brief; [with the] savikāram⁸ = modifications. 13.6

13.6: Desire, hatred, happiness and sorrow; the body as an agglomerate (of 25 elements), consciousness, and firmness: this is the field briefly described with their modifications.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।

आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३- ७॥

amānitvam adambhitvam ahiṁsā kṣāntir ārjavam
ācāryopāsanaṁ śaucaṁ sthairyam ātmavinigrahaḥ 13.7

amānitvam¹ adambhitvam² ahiṁsā³ kṣāntiḥ⁴ ārjavam⁵
ācārya-upāsanam⁶ śaucam⁷ sthairyam⁸ ātma-vinigrahaḥ⁹ 13.7

amānitvam¹ = Humility; adambhitvam² = nonostentation; ahiṁsā³ = non-injury; kṣāntiḥ⁴ = patience; ārjavam⁵= straightforwardness; ācārya-upāsanam⁶ = service to teacher; śaucam⁷ = purity; sthairyam⁸ = steadfastness; ātma-vinigrahaḥ⁹ = self-restraint; 13.7 continued.

13.7: Humility, nonostentation (Adambhitvam), nonviolence, patience, straightforwardness, service to Ācārya, purity, steadfastness, self-restraint... (continued)

इन्द्रियार्थेषु वैराग्यमनहंकार एव च ।

जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥१३- ८॥

indriyārtheṣu vairāgyam anahaṁkāra eva ca
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam 13.8

indriyārtheṣu¹ vairāgyam² anahaṅkāra³ eva⁴ ca⁵
janma^6A-mṛtyu^6B-jarā^6C-vyādhi^6D-duḥkha^6E-doṣa^6F-anudarśanam^6G 13.8

vairāgyam² = non-attachment; indriyārtheṣu¹ = to sense objects; anahaṅkāra³ = paucity of egoism; eva⁴ = indeed; ca⁵= and; anudarśanam^6G = having insight into; doṣa^6F= suffering related to [fault or evil]; janma^6A= birth; mṛtyu^6B= death; jarā^6C= old age; vyādhi^6D= disease; duḥkha^6E= sorrow... 13.8 continued

13.8: aversion towards sense objects, absence of egoism, having insight into the suffering related to birth, death, old age, disease, sorrow (continued)

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।

नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१३- ९॥

asaktir anabhiṣvaṅgaḥ putradāragṛhādiṣu
nityaṁ ca samacittatvam iṣṭāniṣṭopapattiṣu 13.9

asaktiḥ¹ anabhiṣvaṅgaḥ² putra-dāra-gṛhādiṣu³
nityam⁴ ca⁵ sama-cittatvam⁶ iṣṭa-aniṣṭa-upapattiṣu⁷ 13.9

asaktiḥ¹ = detachment; anabhiṣvaṅgaḥ² = absence of attachment or mineness; putra-dāra-gṛhādiṣu³= for son, wife, & home; ca⁵ = and; nityam⁴ = constant; sama-cittatvam⁶ = mental equilibrium; [on] iṣṭa-aniṣṭa-upapattiṣu⁷ = attainment of the desirable and the undesirable... 13.9 (continued)

13.9: detachment; absence of attachment to son, wife, home; constant equilibrium on attainment of the desirable and the undesirable; (continued)

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।

विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१३- १०॥

mayi cānanyayogena bhaktir avyabhicāriṇī
viviktadeśasevitvam aratir janasaṁsadi 13.10

mayi¹ ca² ananya-yogena³ bhaktiḥ⁴ avyabhicāriṇī⁵
vivikta-deśa-sevitvam⁶ aratiḥ-jana-saṁsadi⁷ 13.10

ananya-yogena³ = dedicated concentration; ca² = and; avyabhicāriṇī⁵= unswerving; bhaktiḥ⁴ = devotion; mayi¹ = to Me; vivikta-deśa-sevitvam⁶ = resorting to solitary places [solitary-places-resorting]; aratiḥ-jana-saṁsadi⁷= dissatisfaction [discomfort] in the company of people [dissatisfaction-people-assembly]... 13.10

13.10 Dedicated concentration and unswerving devotion to Me having no other refuge, resorting to solitary places, discomfort in the midst of people.

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।

एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१३- ११॥

adhyātmajñānanityatvaṁ tattvajñānārthadarśanam
etaj jñānam iti proktam ajñānaṁ yad atonyathā 13.11

adhyātma-jñāna-nityatvam¹ tattva-jñāna-artha-darśanam²
etat³ jñānam⁴ iti⁵ proktam⁶ ajñānam⁷ yat⁸ ataḥ anyathā⁹ 13.11

adhyātma-jñāna-nityatvam¹ = steadfastness in the attainment of knowledge of the Self [Self-knowledge-steadfastness] tattva-jñāna-artha-darśanam² = contemplation and insight into knowledge of Reality [Truth-knowledge-insight-contemplation]: etat³ = this; proktam⁶ = is declared; iti⁵ = thus; [as] jñānam⁴ = knowledge; yat⁸ = that which is; ataḥ anyathā⁹ = other than this [than this-other]; [is] ajñānam⁷ = non-knowledge. 13.11

3.11: steadfastness in the attainment of the knowledge of the Supreme Self, and insight into the knowledge of the Truth are (declared) the knowledge, and that which is otherwise is non-knowledge.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।

अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३- १२॥

jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute
anādimat paraṁ brahma na sat tan nāsad ucyate 13.12

jñeyam¹ yat² tat³ pravakṣyāmi⁴ yat⁵ jñātvā⁶ amṛtam⁷ aśnute⁸
anādimat⁹ param¹⁰ brahma¹¹ na¹² sat¹³ tat¹⁴ na¹⁵ asat¹⁶ ucyate¹⁷ 13.12

pravakṣyāmi⁴ = I will explain; tat³ = that; yat² = which; [is] jñeyam¹ = knowable; [by] jñātvā⁶ = knowing; yat⁵ = which; aśnute⁸= one attains; amṛtam⁷ = ambrosia/immortality. param¹⁰ = The supreme; brahma¹¹ = Brahman; [is] anādimat⁹ = one without a beginning. tat¹⁴ = That; ucyate¹⁷ = is said to be; na¹² = neither; sat¹³ = being; na¹⁵ = nor; asat¹⁶ = non-being. 13.12

13.12: I will explain to you that by knowing which one gains the nectar of immortality. That beginningless Supreme Brahman is neither Sat nor Asat.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३- १३॥

sarvataḥ pāṇipādaṁ tat sarvatokṣiśiromukham
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati 13.13

sarvataḥ¹ pāṇi-pādam² tat³ sarvataḥ⁴ akṣi-śiraḥ-mukham⁵
sarvataḥ⁶ śruti-mat⁷ loke⁸ sarvam⁹ āvṛtya¹⁰ tiṣṭhati¹¹ 13.13

sarvataḥ¹ = Everywhere; pāṇi-pādam² = hands and feet; sarvataḥ⁴ = everywhere; akṣi-śiraḥ-mukham⁵ = eyes, heads and faces; sarvataḥ⁶ = everywhere; śruti-mat⁷ = having ears: tat³ = That; tiṣṭhati¹¹ = exists; āvṛtya¹⁰ = pervading; sarvam⁹ = everything; loke⁸ = in the world. 13.13

13.13: Everywhere hands and feet; everywhere eyes, heads and faces; everywhere ears: He exists pervading everything.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।

असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१३- १४॥

sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam
asaktaṁ sarvabhṛc caiva nirguṇaṁ guṇabhoktṛ ca 13.14

sarva-indriya-guṇa-ābhāsam¹ sarva-indriya-vivarjitam²
asaktam³ sarva-bhṛt⁴ ca⁵ eva⁶ nirguṇam⁷ guṇa-bhoktṛ⁸ ca⁹ 13.14

[He is] sarva-indriya-guṇa-ābhāsam¹ = the light of all organs and Gunas [all-organs-Gunas-light]; sarva-indriya-vivarjitam² = abstaining from all sense organs [all-organs-abstaining]; asaktam³ = unattached; sarva-bhṛt⁴ = supporter of all; ca⁵ = moreover; eva⁶ = indeed; nirguṇam⁷ = devoid of Gunas; ca⁹ = also; guṇa-bhoktṛ⁸ = enjoyer of Gunas. 13.14. Guna = Sattva, Rajas and Tamas = Virtue, passion and darkness.

13.14: He is the light of all Indriyas and Gunas; He is also the abstainer from Indriyas. He is unattached to anything; He is the supporter of all. He is devoid of any Gunas and yet enjoys the senses.

बहिरन्तश्च भूतानामचरं चरमेव च ।

सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१३- १५॥

bahir antaś ca bhūtānām acaraṁ caram eva ca
sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat 13.15

bahiḥ¹ antaḥ² ca³ bhūtānām⁴ acaram⁵ caram⁶ eva⁷ ca⁸
sūkṣmatvāt⁹ tat¹⁰ avijñeyam¹¹ dūrastham¹² ca¹³ antike¹⁴ ca¹⁵ tat¹⁶ 13.15

[What is] bahiḥ¹ = outside; ca³ = and; antaḥ² = inside; eva⁷ = also; [in] bhūtānām⁴ = beings; acaram⁵ = the non-mobile; ca⁸= and; caram⁶ = the mobile; tat¹⁰ = That; sūkṣmatvāt⁹ = on account of subtleness; [is] avijñeyam¹¹ = unknowable; ca¹³ = and; tat¹⁶ = That; [is] dūrastham¹² = far away; ca¹⁵ = and; antike¹⁴ = near. 13.15

13.15: What is outside and inside all beings, and in the moving and the unmoving is too subtle (fine, minute, or small) for apprehension. That, which is near and yet is far away, is That.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।

भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१३- १६॥

avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam
bhūtabhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca 13.16

avibhaktam¹ ca² bhūteṣu³ vibhaktam⁴ iva⁵ ca⁶ sthitam⁷

bhūta-bhartṛ⁸ ca⁹ tat¹⁰ jñeyam¹¹ grasiṣṇu¹² prabhaviṣṇu¹³ ca¹⁴ 13.16

jñeyam¹¹ = Knowable; tat¹⁰ = That [Para Brahman]; [is] avibhaktam¹ = undivided; ca² = and; vibhaktam⁴ = divided; bhūteṣu³ = in all beings; ca⁶ = and; iva⁵ = in the same manner; sthitam⁷= Existing; bhūta-bhartṛ⁸ = Sustainer of beings; ca⁹ = and; grasiṣṇu¹² = Devourer; ca¹⁴ = also; prabhaviṣṇu¹³ = the Creator.13.16

13.16: He is undivided and yet He appears divided in all beings. He is the supporter of the world, also the object of knowledge, swallowing and creating also (of beings).

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।

ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१३- १७॥

jyotiṣām api taj jyotis tamasaḥ param ucyate
jñānaṁ jñeyaṁ jñānagamyaṁ hṛdi sarvasya viṣṭhitam 13.17

jyotiṣām¹ api² tat³ jyotiḥ⁴ tamasaḥ⁵ param⁶ ucyate⁷
jñānam⁸ jñeyam⁹ jñāna-gamyam¹⁰ hṛdi¹¹ sarvasya¹² viṣṭhitam¹³ 13.17

tat³ = That; [is] jyotiḥ⁴ = the Light; api² = even; jyotiṣām¹ = of lights; [It] ucyate⁷= is said; [It is] param⁶ = beyond; tamasaḥ⁵ = darkness; [It is] jñānam⁸ = knowledge; [ It is] jñeyam⁹ = knowable; [It is] jñāna-gamyam¹⁰ = the Known; [It] viṣṭhitam¹³ = exists; hṛdi¹¹ = in the heart; sarvasya¹² = of everyone.13.17

13.17: He (that) is the Light of all lights. He is beyond Tamas (darkness and delusion). He is the knowledge. He is the object of knowledge. He is the knowledge worthy of knowing. He stands firm in the hearts of all, so it is said.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।

मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१३- १८॥

iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ sanāsataḥ
madbhakta etad vijñāya madbhāvāyopapadyate 13.18

iti¹ kṣetram² tathā³ jñānam⁴ jñeyam⁵ ca⁶ uktam⁷ samāsataḥ⁸
mat-bhakta⁹ etat¹⁰ vijñāya¹¹ mat-bhāvāya¹² upapadyate¹³ 13.18

iti¹ = Thus; kṣetram² = the field; tathā³ = also; jñānam⁴ = the knowledge; ca⁶ = and; jñeyam⁵ = the knowable; uktam⁷ = were spoken of; samāsataḥ⁸= briefly. mat-bhakta⁹ = My votary; vijñāya¹¹ = knowing; etat¹⁰ = this; upapadyate¹³ = attains; mat-bhāvāya¹² = My nature.13.18

13.18: Thus, the field, also knowledge, and the object of knowledge were briefly recited. My devotee, by understanding their wisdom, enters My own nature or state of Being.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥१३- १९॥

prakṛtiṁ puruṣaṁ caiva viddhy anādi ubhāv api
vikārāñś ca guṇāṁś caiva viddhi prakṛtisaṁbhavān 13.19

prakṛtim¹ puruṣam² ca³ eva⁴ viddhi⁵ anādi⁶ ubhāu⁷ api⁸
vikārān⁹ ca¹⁰ guṇān¹¹ ca¹² eva¹³ viddhi¹⁴ prakṛti-sambhavān¹⁵ 13.19

viddhi⁵ = Know; prakṛtim¹ = Nature; ca³ = and; puruṣam² = the individual souls; [are] ubhāu⁷ = both; eva⁴ = indeed; anādi⁶ = without beginning; ca¹⁰ = and ; viddhi¹⁴ = know; api⁸= also; vikārān⁹ = transformation [change]; ca¹² = and; eva¹³ = indeed; guṇān¹¹ = Gunas; [are] prakṛti-sambhavān¹⁵ = born of Nature.13.19

13.19: Know that Prakriti and Purusa are both without beginning; know also that Vikārān and gunas (transformation and modes) are born of Prakriti.

कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।

पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥१३- २०॥

kārya kāraṇa kartṛtve hetuḥ prakṛtir ucyate
puruṣaḥ sukhaduḥkhānāṁ bhoktṛtve hetur ucyate 13.20

kārya-kāraṇa-kartṛtve¹ hetuḥ² prakṛtiḥ³ ucyate⁴
puruṣaḥ⁵ sukha-duḥkhānām⁶ bhoktṛtve⁷ hetuḥ⁸ ucyate⁹ 13.20

prakṛtiḥ³ = Nature; ucyate⁴= is said to be; hetuḥ² = the cause of; kārya-kāraṇa-kartṛtve¹ = agency to body and sense organs [body-organs-agency]. puruṣaḥ⁵ = The individual soul [the self]; ucyate⁹ = is said be; hetuḥ⁸ = the cause; bhoktṛtve⁷ = in the experiencing; sukha-duḥkhānām⁶ = of happiness and sorrow. 13.20

13.20: It is said that Prakriti is Kārya Kārana (cause of effect), instrument, and agency. The Purusa is said to be the cause of experience of pleasure and pain.

पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् ।

कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३- २१॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān
kāraṇaṁ guṇasaṅgosya sadasadyonijanmasu 13.21

puruṣaḥ¹ prakṛtisthaḥ² hi³ bhuṅkte⁴ prakṛtijān⁵ guṇān⁶

kāraṇam⁷ guṇasaṅgaḥ⁸ asya⁹ sad-asad-yoni-janmasu¹⁰ 13.21

puruṣaḥ¹ = Purusa [Jivatma, the individual living soul]; prakṛtisthaḥ² = abiding in Prakrti; hi³ = indeed; bhuṅkte⁴ = enjoys; guṇān⁶ = Gunas; prakṛtijān⁵ = born of Nature. guṇasaṅgaḥ⁸ = Attachment to Gunas; [is] kāraṇam⁷ = the cause; sad-asad-yoni-janmasu¹⁰ = of birth in good or evil wombs [good-evil-womb-birth]; asya⁹ = for that Jivatma. 13.21

13.21: Purusa situated in Prakriti certainly enjoys the Gunas of Prakriti. Attachment to the Gunas (modes) is the cause of birth of a being in good and evil wombs [ = animal wombs].

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।

परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥१३- २२॥

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpyukto dehesmin puruṣaḥ paraḥ 13.22

upadraṣṭā¹ anumantā² ca³ bhartā⁴ bhoktā⁵ maheśvaraḥ⁶
paramātma⁷ iti⁸ ca⁹ api¹⁰ uktaḥ¹¹ dehe¹² asmin¹³ puruṣaḥ¹⁴ paraḥ¹⁵ 13.22

maheśvaraḥ⁶= Mahesvara [Great Lord]; uktaḥ¹¹ = is said to be; upadraṣṭā¹ = the Witness; anumantā² = the Approver; ca³ = and; bhartā⁴ = the Supporter; bhoktā⁵ = the Enjoyer; paramātma⁷ = the Supreme Soul; ca⁹ = moreover; iti⁸ = thus; api¹⁰ = even; asmin¹³ = this; paraḥ¹⁵ = Supreme; puruṣaḥ¹⁴ = Purusa; [is] dehe¹² = in the body.13.22

13.22: The Mahā-Īsvara, the Great Ruler in the body is the witness, the approver, the supporter, the enjoyer, the Supreme Self (Paramātmā) in the body, and the Supreme Purusa.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।

सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३- २३॥

ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha
sarvathā vartamānopi na sa bhūyobhijāyate 13.23

yaḥ¹ evam² vetti³ puruṣam⁴ prakṛtim⁵ ca⁶ guṇaiḥ⁷ saha⁸
sarvathā⁹ vartamānaḥ¹⁰ api¹¹ na¹² saḥ¹³ bhūyaḥ¹⁴ abhijāyate¹⁵ 13.23

yaḥ¹ = He who; evam² = thus; vetti³ = knows; puruṣam⁴ = man; ca⁶ = and; prakṛtim⁵ = nature; saha⁸ = with; guṇaiḥ⁷ = Gunas/qualities; [though] vartamānaḥ¹⁰ = living; sarvathā⁹ api¹¹ = in all ways; saḥ¹³ = he; na¹² abhijāyate¹⁵ = is never born; bhūyaḥ¹⁴ = again. 13.23

13.23: He who understands Purusa and Prakriti with the gunas (Sattva, Rajas, and Tamas), is never born again though existing in the present in all modes (any mode).

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।

अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥१३- २४॥

dhyānenātmani paśyanti kecid ātmānam ātmanā
anye sāṁkhyena yogena karmayogena cāpare 13.24

dhyānena¹ ātmani² paśyanti³ kecit⁴ ātmānam⁵ ātmanā⁶
anye⁷ sāṅkhyena yogena⁸ karma-yogena⁹ ca¹⁰ apare¹¹ 13.24

dhyānena¹ = By meditation; kecit⁴ = some; paśyanti³ = see/realize; ātmānam⁵ = Self; ātmani² = in the self; ātmanā⁶ = through Buddhi/mind/intellect; anye⁷ = others; sāṅkhyena yogena⁸ = through Sankhya Yoga; ca¹⁰ = and; apare¹¹ = others; karma-yogena⁹ = through Karma Yoga. 13.24

13.24: By meditation, some see the Atman (The Greater Soul) in the self through intellect, others by the yoga of knowledge (Sānkhya yoga or Jnāna Yoga) and still others by Karma Yoga.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।

तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥१३- २५॥

anye tv evam ajānantaḥ śrutvānyebhya upāsate
tepi cātitaranty eva mṛtyuṁ śrutiparāyaṇāḥ 13.25
anye¹ tu² evam³ ajānantaḥ⁴ śrutvā⁵ anyebhyaḥ⁶ upāsate⁷
te⁸ api⁹ ca¹⁰ atitaranti¹¹ eva¹² mṛtyum¹³ śruti-parāyaṇāḥ¹⁴ 13.25

tu² = But; anye¹ = others; evam³ = thus; ajānantaḥ⁴ = ignorant of [Yogas]; upāsate⁷= worship; śrutvā⁵ = by hearing; anyebhyaḥ⁶ = from others [gurus or teachers]; ca¹⁰ = and; te⁸ = they; api⁹ = also; eva¹² = indeed; atitaranti¹¹ = cross over; mṛtyum¹³ = death; śruti-parāyaṇāḥ¹⁴ = by trust in what they heard.13.25

13.25: But others worship, ignorant of these yogas (Jnāna and Karma), by hearing from others. They certainly go (across) beyond death by (leap of faith) trust in what they heard.

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् ।

क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥१३- २६॥

yāvat saṁjāyate kiṁcit sattvaṁ sthāvarajaṅgamam
kṣetrakṣetrajñasaṁyogāt tad viddhi bharatarṣabha 13.26

yāvat¹ sañjāyate² kiñcit³ sattvam⁴ sthāvara⁵ jaṅgamam⁶
kṣetra-kṣetrajña-saṁyogāt⁷ tat⁸ viddhi⁹ bharatarṣabha¹⁰ 13.26

yāvat¹ kiñcit³ = Whatever; sañjāyate² = comes into existence; sattvam⁴ = beings; sthāvara⁵ = immobile; [and] jaṅgamam⁶= mobile; viddhi⁹ = know; tat⁸ = that; [it happens from] kṣetra-kṣetrajña-saṁyogāt⁷ = union of the field and the knower of the field [field-knower of the field-union] bharatarṣabha¹⁰ = O the best of Bharatas.13.26

13.26: Whatever comes into being, unmoving or moving, you must know that (it is by) the union of the ksetra and ksetrajna (field and the knower of the field).

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।

विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥१३- २७॥

samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram
vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati 13.27

samam¹ sarveṣu² bhūteṣu³ tiṣṭhantam⁴ parameśvaram⁵
vinaśyatsu⁶ avinaśyantam⁷ yaḥ⁸ paśyati⁹ saḥ¹⁰ paśyati¹¹ 13.27

saḥ¹⁰ = He; yaḥ⁸ = who; paśyati⁹ = sees; avinaśyantam⁷ = the imperishable; parameśvaram⁵= Supreme Lord; samam¹ = equally; sarveṣu² = in all; tiṣṭhantam⁴ = existing; vinaśyatsu⁶ = perishable; bhūteṣu³ = beings; paśyati¹¹ = [really] sees.13.27

13.27: He who sees the imperishable Supreme Lord, residing equally in all perishable living entities, really sees.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।

न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥१३- २८॥

samaṁ paśyan hi sarvatra samavasthitam īśvaram
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim 13.28

samam¹ paśyan² hi³ sarvatra⁴ samavasthitam⁵ īśvaram⁶
na hinasti⁷ ātmanā⁸ ātmānam⁹ tataḥ¹⁰ yāti¹¹ parām gatim¹² 13.28

paśyan² = Seeing; īśvaram⁶ = the Lord; samam¹= equally; hi³ = indeed; sarvatra⁴ = everywhere; samavasthitam⁵ = equally abiding; [everywhere] [he] na hinasti⁷ =does not injure/destroy; ātmānam⁹ = Self; ātmanā⁸ = by the self/mind; tataḥ¹⁰ = therefore; [he] yāti¹¹ = attains; parām gatim¹² = the supreme goal.13.28

13.28: Seeing Isvara (Lord) equally abiding everywhere, he does not injure the (Greater) Self by the (individual) self, and then attains the Supreme goal.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।

यः पश्यति तथात्मानमकर्तारं स पश्यति ॥१३- २९॥

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānam akartāraṁ sa paśyati 13.29

prakṛtya¹ eva² ca³ karmāṇi⁴ kriyamāṇāni⁵ sarvaśaḥ⁶
yaḥ⁷ paśyati⁸ tathā⁹ ātmānam¹⁰ akartāram¹¹ saḥ¹² paśyati¹³ 13.29

yaḥ⁷ = He who; paśyati⁸ = sees; karmāṇi⁴ = activities; kriyamāṇāni⁵ = being performed; sarvaśaḥ⁶= in many ways; prakṛtya¹ = by Nature; eva² = indeed; ca³ = and; tathā⁹ = also; ātmānam¹⁰ = the Self; [as] akartāram¹¹ = the non-agent; saḥ¹² = he; paśyati¹³ = sees. 13.29

13.29: He, who sees that Prakriti (nature) performs all activities, knows that the self is not the doer; he truly sees.

यदा भूतपृथग्भावमेकस्थमनुपश्यति ।

तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥१३- ३०॥

yadā bhūtapṛthagbhāvam ekastham anupaśyati
tata eva ca vistāraṁ brahma saṁpadyate tadā 13.30

yadā¹ bhūta-pṛthak-bhāvam² ekastham³ anupaśyati⁴
tata⁵ eva⁶ ca⁷ vistāram⁸ brahma⁹ sampadyate¹⁰ tadā¹¹ 13.30

yadā¹ = When; anupaśyati⁴= one sees/realizes; bhūta-pṛthak-bhāvam² = the state of diversity and individuality of beings [living beings-diverse-state]; ekastham³ = abiding in One; ca⁷ = and; [which are His] vistāram⁸ = expansions; tata⁵ eva⁶ = from That also; sampadyate¹⁰ = he attains; brahma⁹ = Brahman; tadā¹¹ = at that time.13.30

13.30: When one sees that the individuality of all living beings abides in One, and that all living beings are expansions of One, he attains Brahma (realization) then.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।

शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३- ३१॥

anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śarīrasthopi kaunteya na karoti na lipyate 13.31

anāditvāt¹ nirguṇatvāt² paramātmā³ ayam⁴ avyayaḥ⁵
śarīrasthaḥ⁶ api⁷ kaunteya⁸ na karoti⁹ na lipyate¹⁰ 13.31

avyayaḥ⁵= The immutable; paramātmā³ = Supreme Soul; [is] anāditvāt¹ = without beginning; [and] nirguṇatvāt² = without attributes; api⁷ = though; śarīrasthaḥ⁶ = dwelling in the body; kaunteya⁸ = O Kaunteya; ayam⁴ = [This] It; na karoti⁹= neither acts; na lipyate¹⁰ = nor is stained. 13.31

13.31: The imperishable (or immutable) Supreme Self is without beginning and attributes, though dwelling in the body, O Kaunteya; It neither acts nor is stained. Ramanuja; Gunas = Sattva, Rajas, and Tamas

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।

सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥१३- ३२॥

yathā sarvagataṁ saukṣmyād ākāśaṁ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate 13.32

yathā¹ sarva-gatam² saukṣmyāt³ ākāśam⁴ na upalipyate⁵
sarvatra⁶ avasthitaḥ⁷ dehe⁸ tathā⁹ ātmā¹⁰ na upalipyate¹⁰ 13.32

yathā¹ = As; sarva-gatam² = all-pervasive; ākāśam⁴ = Ether; na upalipyate⁵= is not stained; saukṣmyāt³ = due to its subtle nature; sarvatra⁶ = everywhere; tathā⁹ = likewise; ātmā¹⁰ = the Self;avasthitaḥ⁷ = present; dehe⁸ = in the body; na upalipyate¹⁰ = is not stained [ by the Gunas due to its Nirguna state] 13.32

13.32: As the all-pervasive ether is not stained due to its subtle nature, the all-pervasive Self, taking abode in the body, is never stained.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३- ३३॥

yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata 13.33

yathā¹ prakāśayati² ekaḥ³ kṛtsnam lokam⁴ imam⁵ raviḥ⁶
kṣetram⁷ kṣetrī⁸ tathā⁹ kṛtsnam¹⁰ prakāśayati¹¹ bhārata¹² 13.33

yathā¹ = As; ekaḥ³ = one; raviḥ⁶ = sun; prakāśayati² = lights up; imam⁵ = this; kṛtsnam lokam⁴ = whole world; tathā⁹ = likewise; kṣetrī⁸ = the Knower of the field; prakāśayati¹¹ = illuminates; kṛtsnam¹⁰ = all; kṣetram⁷ = field/body; bhārata¹² = O Bharata [Arjuna]. 13.33

13.33: As the sun lights up this the whole world, similarly, the ksetrin (the knower of the field) illuminates all of the ksetram (the field), O Bharata.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।

भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥१३- ३४॥

kṣetrakṣetrajñayor evam antaraṁ jñānacakṣuṣā
bhūtaprakṛtimokṣaṁ ca ye vidur yānti te param 13.34

kṣetra-kṣetrajñayoḥ¹ evam² antaram³ jñāna-cakṣuṣā⁴
bhūta-prakṛti-mokṣam⁵ ca⁶ ye⁷ viduḥ⁸ yānti⁹ te¹⁰ param¹¹ 13.34

ye⁷ = They who; viduḥ⁸ = know; antaram³ = the difference; kṣetra-kṣetrajñayoḥ¹ = between the field and the Knower of the field; ca⁶ = and; evam² = thus; jñāna-cakṣuṣā⁴ = the eye of wisdom; [focused on] bhūta-prakṛti-mokṣam⁵= liberation of beings from Nature [beings-Nature-liberation]; te¹⁰ = they; yānti⁹ = attain; param¹¹ = the Supreme. 13.34

13.34: They who know the difference between the field and the knower of the field and who have the eye of wisdom focused on liberation of beings from Prakrti attain the Supreme.

End BG Chapter 13: The Knower, the Field, and the Nature