Kṣetra Kṣetrajña Vibhāga Yoga

श्रीभगवानुवाच। इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥

śrībhagavānuvāca idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ

O son of Kuntī ! is called Kṣetra

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥

kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama

and the learned call him who knows it the Kṣetrajña.. And know me also O descendant of Bharata! to be the Kṣetrajña in all Kṣetras . The knowledge of Kṣetra and Kṣetrajña is deemed by me (to be real) knowledge. Now hear from me in brief what that Kṣetra (is)

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥

tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu

what (it is) like what changes (it undergoes) and whence (it comes) and what is he

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥

ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ

and what his powers, (all which) is sung in various ways by sages in numerous hymns distinctly and in well-settled texts full of argument giving indications or full instruction about the Brahman . The great elements

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥

mahābhūtānyahaṃkāro buddhiravyaktameva ca indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ

egoism the understanding the unperceived also the ten senses and the one and the five objects of sense

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ etatkṣetraṃ samāsena savikāramudāhṛtam

desire aversion pleasure pain body

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥

amānitvamadambhitvamahiṃsā kṣāntirārjavam ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ

consciousness courage thus in brief has been declared the Kṣetra with changes.

इन्द्रियार्थेषु वैराग्यमनहंकार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥

indriyārtheṣu vairāgyamanahaṃkāra eva ca janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam

Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism perception of the misery and evil of birth, death, old age, and disease

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥

asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu

absence of attachment, absence of self-identifying regard for son, wife, home, and so forth and constant equability on the approach of (both what is) agreeable and (what is) disagreeable

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥

mayi cānanyayogena bhaktiravyabhicāriṇī viviktadeśasevitvamaratirjanasaṃsadi

unswerving devotion to me, without meditation on any one else resorting to clean places distaste for assemblages of men

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam etajjñānamiti proktamajñānaṃ yadato.anyathā

constancy in knowledge of the relation of the individual self to the supreme perception of the object of knowledge of the truth this is called knowledge that is ignorance which is opposed to this.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥

jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute anādi matparaṃ brahma na sattannāsaducyate

I will declare that which is the object of knowledge, knowing which, one reaches immortality the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥

sarvataḥ pāṇipādaṃ tatsarvato.akṣiśiromukham sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati

It has hands and feet on all sides it has eyes heads

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca

and faces on all sides it has ears on all sides it stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities.

बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥

bahirantaśca bhūtānāmacaraṃ carameva ca sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat

It is within all things and without them it is movable and also immovable it is unknowable through (its) subtlety it stands afar and near.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥

avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca

Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies)

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥

jyotiṣāmapi tajjyotistamasaḥ paramucyate jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam

it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ madbhakta etadvijñāya madbhāvāyopapadyate

Thus in brief have Kṣetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥

prakṛtiṃ puruṣaṃ caiva viddhyanādi ubhāvapi vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān

Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥

kāryakāraṇakartṛtve hetuḥ prakṛtirucyate puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate

Nature is said to be the origin of the capacity of working (residing) in the body and the senses and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. For spirit with nature joined

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān kāraṇaṃ guṇasaṅgo.asya sadasadyonijanmasu

enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ paramātmeti cāpyukto dehe.asminpuruṣaḥ paraḥ

The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha sarvathā vartamāno.api na sa bhūyo.abhijāyate

He who thus knows nature and spirit, together with the qualities, is not born again, however living.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥

dhyānenātmani paśyanti kecidātmānamātmanā anye sāṅkhyena yogena karmayogena cāpare

Some by concentration see the self in the self by the self others by the Sāṅkya- yoga and others still by the Karma-yoga

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥

anye tvevamajānantaḥ śrutvānyebhya upāsate te.api cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ

others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥

yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha

Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kṣetra and Kṣetrajña, O chief of the descendants of Bharata!

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati

He sees (truly) who sees the supreme lord abiding alike in all entities

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥

samaṃ paśyanhi sarvatra samavasthitamīśvaram na hinastyātmanātmānaṃ tato yāti parāṃ gatim

and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike does not destroy himselfby himself and then reaches the highest goal.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथात्मानमकर्तारं स पश्यति ॥

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ yaḥ paśyati tathātmānamakartāraṃ sa paśyati

He sees (truly) who sees (all) actions (to be) in every way done by nature alone and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one and (all as) emanating from that

यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥

yadā bhūtapṛthagbhāvamekasthamanupaśyati tata eva ca vistāraṃ brahma sampadyate tadā

then he becomes (one with) the Brahman.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥

anāditvānnirguṇatvātparamātmāyamavyayaḥ śarīrastho.api kaunteya na karoti na lipyate

This inexhaustible supreme self being without beginning and without qualities does not act

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥

yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate sarvatrāvasthito dehe tathātmā nopalipyate

and is not tainted

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥

yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata

O son of Kuntī! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted so the self stationed in every body is not tainted. As the sun singly lights up all this world

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥

kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā bhūtaprakṛtimokṣaṃ ca ye viduryānti te param

so the Kṣetrajña O descendant of Bharata! lights up the whole Kṣetra. Those who, with the eye of knowledge, thus understand the difference between Kṣetra and Kṣetrajña, and the destruction of the nature of all entities, go to the supreme.