Chapter13

Arjuna uvacha

Prakrtim purusam chaiva ksetram ksetrajnam eva cha

                Etad veditum icchami jnanam jneyam cha kesava

The Lord Almighty said, “Arjun this body is now as ‘Kshetra’ and the one who knows this kshtr is call kshetragya; such is the perception at knowledgeable people.

(1)

 Sri bhagavan uvacha

                     Idam sariram kaunteya ksetram ity abhidhiyate

Etad yo vetti tam prahuh ksetrajnah iti tad-vidah

 Arjun you may consider ME as the Atman or Kshetragya of all the bodies in this world.  And according to me this knowledge of Kshetra / Kshetragya without any distortion is wisdom, in My views.

(2)

 Ksetrajnam chapi mam viddhi sarva-ksetresu bharata

Ksetra-ksetrajnayor jnanam yat taj jnanam matam mama

 The body with whatever defects it may have and for whatever reasons whatever has happened and the role and influence of the kshetragy – I will explain all these briefly to you.

(3)

 Tat ksetram yach cha yadrk cha yad vikari yatas cha yat

               Sa cha yo yat prabhavas cha tat samasena me srnu

Kshetra and Kshetragya has been described by the renowned sages in many ways and has been explained through various vedamatras and through the well thought of and carefully drafted Brahmnsutras.

(4)

 Rsibhir bahudha gitam chandobhir vividhaih prthak

Brahma-sutra-padais chaiva hetumadbhir vinischitaih

The five elements, ego, intelligence, the basic nature and the ten senses, the mind and the five viehay of the senses or speech touch, sight, taste and smell.

(5)

 Maha-bhutany ahankaro buddhir avyaktam eva cha

Indriyani dasaikam cha pancha chendriya-gocharah

 And desire, every, Joy, Sorrow, ‘Sthool det ka prnd’, ‘chetna’ and ‘Dhriti’ – with all these blemishes, This Kshtra has been briefly described in this mamer.

(6)

 Iccha dvesah sukham duhkham sanghatas chetana dhrtih

             Etat ksetram samasena sa-vikaram udahrttam

Lack of pride in personal goodness, lack of ill actions, not at to annoy any living being in any mamer, generosity to excuse, simplicity of mind and speech, serving one’s ‘Guru’ with sincerity and devotion, purity of inner and outer self, stability of thought process and control over mind senses and body.

(7)

 Amanitvam adambhitvam ahimsa ksantir arjavam

Acharyopasanam saucham sthairyam atma-vinigrahah

Lock of attach ment with the pleasures of this world and the next (par lok) world.  Lack of ego, and repeated contemplation about birth, death, ‘Jara’ and diseases in various vicissitudes of life.

(8)

  Indriyarthesu vairagyam anahankara eva cha

Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam

 Lack of attachment with son, wife, house and wealth.  Relinquishing ‘mamta’.  And maintaining one’s cool on grant of loved one or otherwise.

(9)

  Asaktir anabhisvangah putra-dara-grhadisu

Nityam cha sama-cittatvam istanistopapattisu

 Unstinting worship towards Me the Almighty through constant yoga; tendency to live in solitude and neat abade and lack of love for people involved in pleasures of life.

(10)

 Mayi chananya yogena bhaktir avyabhicharini

                      Vivikta-desa-sevitvam aratir jana-samsadi

Constancy of thought and realising Almighty in the core knowledge ‘Tatra Gyan’.  All this constitute ‘Knowledge’ and whatever is appositeof all this is ignorance.

(11)

 Adhyatma-jnana-nityatvam tattva-jnanartha-darsanam

               Etaj jnanam iti proktam ajnanam yad ato nyatha

Whatever is required to be known and with its knowledge when human being attains peace and happiness; I will now describe these to you.  That eternal, Parmbrahm is neither known as ‘Sata’ nor ‘Asata’.

(12)

 Jneyam yat tat pravaksyami yaj jnatva mrtam asnute

                  Anadimat param brahma na sat tan nasad uchyate

That unknown has His hands and feels in all directions, with eyes and heads and ears in all directions.  Because He exists enfolding in Him all the universe.

(13)

Sarvatah pani-padam tat sarvato ksi-siro-mukham

                   Sarvatah srutimal loke sarvam avrtya tisthati

He understands all ‘Vishays’ of all senses but is Himself, in fact, without any senses of His own and even though He doesnot hold any attachment yet is responsible for maintaing all and even though Himself is without any guna yet is able to enjoy all these.

(14)

 Sarvendriya-gunabhasam sarvendriya-vivarjitam

Asaktam sarva-bhrch chaiva nirgunam guna-bhoktr cha

The Allpervading  Almighty is present in and out of all beings. Even though He Himself in ‘Sukshma’ yet is unknown and is very close yet very far and is omnipresent.

(15)

 Bahir antas cha bhutanam acharam charam eva cha

Suksmatvat tad avijneyam durastham chantike cha tat

The Almighty is without any divisions and with one form is all pervading like the sky and yet appears in present in all beings in buts and pieces.  And He the almighty in his ‘Vishnu’ roop is responsible fare maintaing all and in His Rudra roop, He is the Destroyer of all and in His Brahma roop is the creator of all.

(16)

 Avibhaktam cha bhuteesu vibhaktam iva cha sthitam

Bhuta-bhartr cha taj jneyam grasisnu prabhavisnu cha

 He the Prime Creator is the light of lights and is much beyond the illusory world.  He the prime soul is ‘bodhswaroop’ and worthy of knowing and provider of core knowledge ‘tatva guan’ and is particularly present in everyone’s heart.

(17)

 Jyotisam api taj jyotis tamasah param uchyate

Jnanam jneeyam jnana-gamyam hrdi sarvasya visthitam

 In this manner, I have described to you Kshetra, knowledge and the Almighty’s Form worthy of knowing, briefly.  My devotee acquired this devine knowledge and attains Me.

(18)

 Iti ksetram tatha jnanam jneyam choktum samasatah

                 Mad-bhakta etad vijnaya mad-bhavayopapadyate

The nature and the Almighty both are eternal.  Attachment, envy and everything born out of the 3 gunas are infact born of ‘Nature’.

(19)

 Prakrtim purusam chaiva viddhyanadi ubhav api

Vikarams cha gunams chaiva viddhi prakrti-sambhavan

 The nature is responsible for creation of ‘Karya’ i.e. sky, air, fire, water, earth and the speech, touch, body, taste and smell, Nature is also responsible for the creation of ‘Karan’ i.e. intelligence, ego, mind, ‘Kshotra’ skin, tongue, eyes and ______ (Ghran or Vaka) hands, feet ‘Upasth’ and ‘Guda’.  And the living being is through these is responsible to endure the joys and the sorrows.

(20)

  Karya-karana-kartrtve hetuh prakrtir uchyate

Purusah sukha-duhkhanam bhoktrtve hetur uchyate

 The human being present in this Nature enjoys things and articles full of the 3 gunas created by Nature.  And the proximity of these gunas is only responsible for this soul to take birth in good or had places.

(21)

 Purusah prakrti-stho hi bhunkte prakrti-jan gunan

                   Karanam guna-sango sya sad-asad-yoni-janmasu

The soul present in this body is infact the Almighty Himself.  He benig a witness, is ‘Updrashta’ and of uniform wisdom is ‘Unmantha’ and being responsible for maintaing all is  ‘Bhoktha’, and being the lord of Brahma is ‘Maheshwar’ and being pure _______ and happiness is Almighty.

(22)

 Upadrastanumanta cha bharta bhokta mahesvarah

                   Paramatmeti chapy ukto dehe smin purusah parah

The person who understands the Almighty and the nature with all its core attributes even though he carries out and performs his duty is never born again.

(23)

 Ya evam vetti purusam prakrtim cha gunaih saha

                    Sarvatha vartamano pi na sa bhuyo bhijayate

Many people by meditating with pure intelligence see the Almighty in their own heart.  Many others see Him through gyanycga and Karma yoga or in other words attain Him.

(24)

 Dhyanenatmani pasyanti kechid atmanam atmana

                   Anye sankhyena yogena karma-yogena chapare

However apart from these, the other people of low intelligence not understanding in this manner listen to the wise and accordingly worship Him. Undoubtedly these people who follow the Advice of the wise also achieve the Almighty.

(25)

 Anye tv evam ajanantah srutvanyebhya upasates

                     Te pi chatitaranty eva mrtyum sruti-parayanah

Arjun, all the living beings born in ‘yavanmatra’ are born out of union of kshetra and kshetragya.  This is a fact which you must clearly understand.

(26)

 Yavat samjayate kinchit sattvam sthavara-jangamam

Ksetra-ksetrajna-samyogat tad viddhi bharatarsabha

 The person who at the time of his end sees or realises the presence of the eternal Almighty in all the beings and therefore looks and feels same about – all these doesnot destroy him self and achieves salvation.

(27)

 Samam sarvesu bhutesu tisthantam paramesvaram

                   Vinasyatsv avinasyantam yah pasyati sa pasyati

Because the person who observes similarity in all human or living beings due to similar presence of the Almighty in all beings only is observing things in the proper perspective.

(28)

 Samam pasyan hi sarvatra samavasthitam isvaram

                   Na hinasty atmanatmanam tato yati param gatim

And the person who realises that all the actions are infact the result of the manifestation of the nature and sees that the soul of anyone is not the does sees all things correctly.

(29)

 Prakrtyaiva cha karmani kriyamanani sarvasah

                     Yah pasyati tathatmanam akataram sa pasyati

At the moment when this person is able to watch different moods of all human beings present within the all providing Almighty and considers all beings only as an extension of His presence, the same moment, he realises and attains the true allpervading Almighty.

(30)

 Yada bhuta-prthag-bhavam eka-stham anupasyati

                   Tata eva cha vistaram brahma sampadyate tada 

 Arjun the eternal Almighty, being ‘anadi and nirguna’ even though is present in the body beet does not carryout any work and is not attached in any manner.

(31)

 Anaditvan nirgunatvat paramatmayam avyayah

                      Sarira-stho pi kaunteya na karoti na lipyate 

 Just like the entire sky is formless and therefore is unaffected, similarly atman in the body being without any attributes does not get attested by this body’s doings or gunas.

(32)

 

Yatha sarva-gatam sauksmyad akasam nopalipyate

                   Sarvatravasthito dehe tathatma nopalipyate 

Arjun, just as only one sun enlightens the entire universe, similarly one atma enlightens the entire body.

(33)

 

Yatha prakasayaty ekah krtsnam lokam imam ravih

                   Ksetram ksetri tatha krtsnam prakasayati bharata 

In this manner, the difference between Kshtra and Kshtragya is understood by the people who also understand the freedom of performance from the nature by their eyes of wisdom.  These sages attain and achieve the Prime Lord the Almighty.

(34)

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