अर्जुन उवाच
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव
arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava
Word by word
arjunaḥ uvācha — Arjun saidprakṛitim — material naturepuruṣham — the enjoyercha — andeva — indeedkṣhetram — the field of activitieskṣhetra-jñam — the knower of the fieldeva — evencha — alsoetat — thisveditum — to knowichchhāmi — I wishjñānam — knowledgejñeyam — the goal of knowledgecha — andkeśhava — Krishna, the killer of the demon named Keshi
English
Arjuna said, "I wish to learn about Nature and the Spirit, the field and the knower of the field, knowledge and that which ought to be known, O Kesava."
अर्जुन ने कहा -- हे केशव ! मैं, प्रकृति और पुरुष, क्षेत्र और क्षेत्रज्ञ तथा ज्ञान और ज्ञेय को जानना चाहता हूँ।।
श्री भगवानुवाचइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः
śhrī-bhagavān uvācha
idaṁ śharīraṁ kaunteya kṣhetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ kṣhetra-jña iti tad-vidaḥ
Word by word
śhrī-bhagavān uvācha — the Supreme Divine Lord saididam — thisśharīram — bodykaunteya — Arjun, the son of Kuntikṣhetram — the field of activitiesiti — thusabhidhīyate — is termed asetat — thisyaḥ — one whovetti — knowstam — that personprāhuḥ — is calledkṣhetra-jñaḥ — the knower of the fielditi — thustat-vidaḥ — those who discern the truth
English
The Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them."
श्रीभगवान् ने कहा -- हे कौन्तेय ! यह शरीर क्षेत्र कहा जाता है और इसको जो जानता है, उसे तत्त्वज्ञ जन, क्षेत्रज्ञ कहते हैं।।
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम
kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata
kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama
Word by word
kṣhetra-jñam — the knower of the fieldcha — alsoapi — onlymām — meviddhi — knowsarva — allkṣhetreṣhu — in individual fields of activitiesbhārata — scion of Bharatkṣhetra — the field of activitieskṣhetra-jñayoḥ — of the knower of the fieldjñānam — understanding ofyat — whichtat — thatjñānam — knowledgematam — opinionmama — my
English
Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge.
हे भारत ! तुम समस्त क्षेत्रों में क्षेत्रज्ञ मुझे ही जानो। क्षेत्र और क्षेत्रज्ञ का जो ज्ञान है, वही (वास्तव में) ज्ञान है , ऐसा मेरा मत है।।
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु
tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yat
sa cha yo yat-prabhāvaśh cha tat samāsena me śhṛiṇu
Word by word
tat — thatkṣhetram — field of activitiesyat — whatcha — andyādṛik — its naturecha — andyat-vikāri — how change takes place in ityataḥ — from whatcha — alsoyat — whatsaḥ — hecha — alsoyaḥ — whoyat-prabhāvaḥ — what his powers arecha — andtat — thatsamāsena — in summaryme — from meśhṛiṇu — listen
English
Hear from Me in brief what the field is, of what nature it is, what its modifications are, whence it is, who He is, and what His powers are.
इसलिये, वह क्षेत्र जो है और जैसा है तथा जिन विकारों वाला है, और जिस (कारण) से जो (कार्य) हुआ है तथा वह (क्षेत्रज्ञ) भी जो है और जिस प्रभाव वाला है, वह संक्षेप में मुझसे सुनो।।
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः
ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak
brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ
Word by word
ṛiṣhibhiḥ — by great sagesbahudhā — in manifold waysgītam — sungchhandobhiḥ — in Vedic hymnsvividhaiḥ — variouspṛithak — variouslybrahma-sūtra — the Brahma Sūtrapadaiḥ — by the hymnscha — andeva — especiallyhetu-madbhiḥ — with logicviniśhchitaiḥ — conclusive evidence
English
Sages have sung in many ways, with various distinctive chants and also with suggestive words indicative of the Absolute, full of reasoning and decisive.
(क्षेत्र-क्षेत्रज्ञ के विषय में) ऋषियों द्वारा विभिन्न और विविध छन्दों में बहुत प्रकार से गाया गया है, तथा सम्यक् प्रकार से निश्चित किये हुये युक्तियुक्त ब्रह्मसूत्र के पदों द्वारा (अर्थात् ब्रह्म के सूचक शब्दों द्वारा) भी (वैसे ही कहा गया है)।।
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः
mahā-bhūtāny ahankāro buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ
Word by word
mahā-bhūtāni — the (five) great elementsahankāraḥ — the egobuddhiḥ — the intellectavyaktam — the unmanifested primordial mattereva — indeedcha — andindriyāṇi — the sensesdaśha-ekam — elevencha — andpañcha — fivecha — andindriya-go-charāḥ — the (five) objects of the senses
English
The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses.
पंच महाभूत, अहंकार, बुद्धि, अव्यक्त (प्रकृति), दस इन्द्रियाँ, एक मन, इन्द्रियों के पाँच विषय।।
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।एतत्क्षेत्रं समासेन सविकारमुदाहृतम्
ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṅghātaśh chetanā dhṛitiḥ
etat kṣhetraṁ samāsena sa-vikāram udāhṛitam
Word by word
ichchhā — desiredveṣhaḥ — aversionsukham — happinessduḥkham — miserysaṅghātaḥ — the aggregatechetanā — the consciousnessdhṛitiḥ — the willetat — all thesekṣhetram — the field of activitiessamāsena — comprise ofsa-vikāram — with modificationsudāhṛitam — are said
English
Desire, hatred, pleasure, pain, the aggregate (body), intelligence, and fortitude—the field has thus been briefly described with its modifications.
इच्छा, द्वेष, सुख, दुख, संघात (स्थूलदेह), चेतना (अन्त:करण की चेतन वृत्ति) तथा धृति - इस प्रकार यह क्षेत्र विकारों के सहित संक्षेप में कहा गया है।।
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः
amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ
Word by word
amānitvam — humblenessadambhitvam — freedom from hypocrisyahinsā — non-violencekṣhāntiḥ — forgivenessārjavam — simplicityāchārya-upāsanam — service of the Guruśhaucham — cleanliness of body and mindsthairyam — steadfastnessātma-vinigrahaḥ — self-control
English
Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control.
अमानित्व, अदम्भित्व, अहिंसा, क्षमा, आर्जव, आचार्य की सेवा, शुद्धि, स्थिरता और आत्मसंयम।।
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्
indriyārtheṣhu vairāgyam anahankāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam
Word by word
indriya-artheṣhu — toward objects of the sensesvairāgyam — dispassionanahankāraḥ — absence of egotismeva cha — and alsojanma — of birthmṛityu — deathjarā — old agevyādhi — diseaseduḥkha — evilsdoṣha — faultsanudarśhanam — perception
English
Indifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain.
इन्द्रियों के विषय के प्रति वैराग्य, अहंकार का अभाव, जन्म, मृत्यु, वृद्धवस्था, व्याधि और दुख में दोष दर्शन...৷৷.।।
असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु।नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu
Word by word
asaktiḥ — non-attachmentanabhiṣhvaṅgaḥ — absence of cravingputra — childrendāra — spousegṛiha-ādiṣhu — home, etcnityam — constantcha — andsama-chittatvam — even-mindednessiṣhṭa — the desirableaniṣhṭa — undesirableupapattiṣhu — having obtained
English
Non-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and undesirable.
आसक्ति तथा पुत्र, पत्नी, गृह आदि में अनभिष्वङ्ग (तादात्म्य का अभाव); और इष्ट और अनिष्ट की प्राप्ति में समचित्तता।।
मयि चानन्ययोगेन भक्ितरव्यभिचारिणी।विविक्तदेशसेवित्वमरतिर्जनसंसदि
mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-sansadi
Word by word
mayi — toward mecha — alsoananya-yogena — exclusively unitedbhaktiḥ — devotionavyabhichāriṇī — constantvivikta — solitarydeśha — placessevitvam — inclination foraratiḥ — aversionjana-sansadi — for mundane society
English
Unswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people.
अनन्ययोग के द्वारा मुझमें अव्यभिचारिणी भक्ति; एकान्त स्थान में रहने का स्वभाव और (असंस्कृत) जनों के समुदाय में अरुचि।।
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā
Word by word
adhyātma — spiritualjñāna — knowledgenityatvam — constancytattva-jñāna — knowledge of spiritual principlesartha — fordarśhanam — philosophyetat — all thisjñānam — knowledgeiti — thusproktam — declaredajñānam — ignoranceyat — whatataḥ — to thisanyathā — contrary
English
Constancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.
अध्यात्मज्ञान में नित्यत्व अर्थात् स्थिरता तथा तत्त्वज्ञान के अर्थ रूप परमात्मा का दर्शन, यह सब तो ज्ञान कहा गया है, और जो इससे विपरीत है, वह अज्ञान है।।
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते
jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute
anādi mat-paraṁ brahma na sat tan nāsad uchyate
Word by word
jñeyam — ought to be knownyat — whichtat — thatpravakṣhyāmi — I shall now revealyat — whichjñātvā — knowingamṛitam — immortalityaśhnute — one achievesanādi — beginninglessmat-param — subordinate to mebrahma — Brahmanna — notsat — existenttat — thatna — notasat — non-existentuchyate — is called
English
I will declare that which is to be known, knowing which one attains immortality; the beginningless Supreme Brahman, which is neither being nor non-being.
मैं उस ज्ञेय वस्तु को स्पष्ट कहूंगा जिसे जानकर मनुष्य अमृतत्व को प्राप्त करता है। वह ज्ञेय है - अनादि, परम ब्रह्म, जो न सत् और न असत् ही कहा जा सकता है।।
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति
sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣhi-śhiro-mukham
sarvataḥ śhrutimal loke sarvam āvṛitya tiṣhṭhati
Word by word
sarvataḥ — everywherepāṇi — handspādam — feettat — thatsarvataḥ — everywhereakṣhi — eyesśhiraḥ — headsmukham — facessarvataḥ — everywhereśhruti-mat — having earsloke — in the universesarvam — everythingāvṛitya — pervadestiṣhṭhati — exists
English
With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.
वह सब ओर हाथ-पैर वाला है और सब ओर से नेत्र, शिर और मुखवाला तथा सब ओर से श्रोत्रवाला है; वह जगत् में सबको व्याप्त करके स्थित है।।
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च
sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam
asaktaṁ sarva-bhṛich chaiva nirguṇaṁ guṇa-bhoktṛi cha
Word by word
sarva — allindriya — sensesguṇa — sense-objectsābhāsam — the percieversarva — allindriya — sensesvivarjitam — devoid ofasaktam — unattachedsarva-bhṛit — the sustainer of allcha — yeteva — indeednirguṇam — beyond the three modes of material natureguṇa-bhoktṛi — the enjoyer of the three modes of material naturecha — although
English
Shining by the functions of all the senses, yet without being attached to them; unattached, yet supporting all; devoid of qualities, yet the experiencer of them.
वह समस्त इन्द्रियों के गुणो (कार्यों) के द्वारा प्रकाशित होने वाला, परन्तु (वस्तुत:) समस्त इन्द्रियों से रहित है; आसक्ति रहित तथा गुण रहित होते हुए भी सबको धारणपोषण करने वाला और गुणों का भोक्ता है।।
बहिरन्तश्च भूतानामचरं चरमेव च।सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्
bahir antaśh cha bhūtānām acharaṁ charam eva cha
sūkṣhmatvāt tad avijñeyaṁ dūra-sthaṁ chāntike cha tat
Word by word
bahiḥ — outsideantaḥ — insidecha — andbhūtānām — all living beingsacharam — not movingcharam — movingeva — indeedcha — andsūkṣhmatvāt — due to subtletytat — heavijñeyam — incomprehensibledūra-stham — very far awaycha — andantike — very nearcha — alsotat — he
English
It is within and without all beings, both the unmoving and the moving; It is subtle and unknowable, and It is near and far away.
(वह ब्रह्म) भूत मात्र के अन्तर्बाह्य स्थित है; वह चर है और अचर भी। सूक्ष्म होने से वह अविज्ञेय है; वह सुदूर और अत्यन्त समीपस्थ भी है।।
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च
avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam
bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha
Word by word
avibhaktam — indivisiblecha — althoughbhūteṣhu — amongst living beingsvibhaktam — dividediva — apparentlycha — yetsthitam — situatedbhūta-bhartṛi — the sustainer of all beingscha — alsotat — thatjñeyam — to be knowngrasiṣhṇu — the annihilatorprabhaviṣhṇu — the creatorcha — and
English
Undivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates.
और वह अविभक्त है, तथापि वह भूतों में विभक्त के समान स्थित है। वह ज्ञेय ब्रह्म भूतमात्र का भर्ता, संहारकर्ता और उत्पत्ति कर्ता है।।
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्
jyotiṣhām api taj jyotis tamasaḥ param uchyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam
Word by word
jyotiṣhām — in all luminarieapi — andtat — thatjyotiḥ — the source of lighttamasaḥ — the darknessparam — beyonduchyate — is said (to be)jñānam — knowledgejñeyam — the object of knowledgejñāna-gamyam — the goal of knowledgehṛidi — within the heartsarvasya — of all living beingsviṣhṭhitam — dwells
English
That Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all.
(वह ब्रह्म) ज्योतियों की भी ज्योति और (अज्ञान) अन्धकार से परे कहा जाता है। वह ज्ञान (चैतन्यस्वरूप) ज्ञेय और ज्ञान के द्वारा जानने योग्य (ज्ञानगम्य) है। वह सभी के हृदय में स्थित है।।
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते
iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥ
mad-bhakta etad vijñāya mad-bhāvāyopapadyate
Word by word
iti — thuskṣhetram — the nature of the fieldtathā — andjñānam — the meaning of knowledgejñeyam — the object of knowledgecha — anduktam — revealedsamāsataḥ — in summarymat-bhaktaḥ — my devoteeetat — thisvijñāya — having understoodmat-bhāvāya — my divine natureupapadyate — attain
English
Thus, the field, as well as knowledge and the knowable, have been briefly stated. My devotee, knowing this, enters into My being.
इस प्रकार, (मेरे द्वारा) क्षेत्र, ज्ञान और ज्ञेय को संक्षेपत: कहा गया। इसे तत्त्व से जानकर (विज्ञाय) मेरा भक्त मेरे स्वरूप को प्राप्त होता है।।
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्
prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api
vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān
Word by word
prakṛitim — material naturepuruṣham — the individual soulscha — andeva — indeedviddhi — knowanādī — beginninglessubhau — bothapi — andvikārān — transformations (of the body)cha — alsoguṇān — the three modes of naturecha — andeva — indeedviddhi — knowprakṛiti — material energysambhavān — produced by
English
Know that Nature (matter) and the Spirit are both beginningless, and know also that all modifications and qualities are born from Nature.
प्रकृति और पुरुष इन दोनों को ही तुम अनादि जानो। और तुम यह भी जानो कि सभी विकार और गुण प्रकृति से ही उत्पन्न हुए हैं।।
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते
kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate
puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate
Word by word
kārya — effectkāraṇa — causekartṛitve — in the matter of creationhetuḥ — the mediumprakṛitiḥ — the material energyuchyate — is said to bepuruṣhaḥ — the individual soulsukha-duḥkhānām — of happiness and distressbhoktṛitve — in experiencinghetuḥ — is responsibleuchyate — is said to be
English
In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the one responsible.
कार्य और कारण के उत्पन्न करने में हेतु प्रकृति कही जाती है और पुरुष सुख-दु:ख के भोक्तृत्व में हेतु कहा जाता है।।
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु
puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu
Word by word
puruṣhaḥ — the individual soulprakṛiti-sthaḥ — seated in the material energyhi — indeedbhuṅkte — desires to enjoyprakṛiti-jān — produced by the material energyguṇān — the three modes of naturekāraṇam — the causeguṇa-saṅgaḥ — the attachment (to three guṇas)asya — of itssat-asat-yoni — in superior and inferior wombsjanmasu — of birth
English
The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of its birth in good and evil wombs.
प्रकृति में स्थित पुरुष प्रकृति से उत्पन्न गुणों को भोगता है। इन गुणों का संग ही इस पुरुष (जीव) के शुभ और अशुभ योनियों में जन्म लेने का कारण है।।
उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः
upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ
paramātmeti chāpy ukto dehe ’smin puruṣhaḥ paraḥ
Word by word
upadraṣhṭā — the witnessanumantā — the permittercha — andbhartā — the supporterbhoktā — the transcendental enjoyermahā-īśhvaraḥ — the ultimate controllerparama-ātmā — Superme Souliti — thatcha api — and alsouktaḥ — is saiddehe — within the bodyasmin — thispuruṣhaḥ paraḥ — the Supreme Lord
English
The Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self.
परम पुरुष ही इस देह में उपद्रष्टा, अनुमन्ता ,भर्ता, भोक्ता, महेश्वर और परमात्मा कहा जाता है।।
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह।सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते
ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha
sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate
Word by word
yaḥ — whoevam — thusvetti — understandpuruṣham — Puruṣhprakṛitim — the material naturecha — andguṇaiḥ — the three modes of naturesaha — withsarvathā — in every wayvartamānaḥ — situatedapi — althoughna — notsaḥ — theybhūyaḥ — againabhijāyate — take birth
English
He who thus knows the Spirit and Matter together with their qualities, in whatever condition he may be, he is not reborn.
इस प्रकार पुरुष और गुणों के सहित प्रकृति को जो मनुष्य जानता है, वह सब प्रकार से रहता हुआ (व्यवहार करता हुआ) भी पुन: नहीं जन्मता है।।
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।अन्ये सांख्येन योगेन कर्मयोगेन चापरे
dhyānenātmani paśhyanti kechid ātmānam ātmanā
anye sānkhyena yogena karma-yogena chāpare
Word by word
dhyānena — through meditationātmani — within one’s heartpaśhyanti — percievekechit — someātmānam — the Supreme soulātmanā — by the mindanye — otherssānkhyena — through cultivation of knowledgeyogena — the yog systemkarma-yogena — union with God with through path of actioncha — andapare — others
English
Some behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action.
कोई पुरुष ध्यान के अभ्यास से आत्मा को आत्मा (हृदय) में आत्मा (शुद्ध बुद्धि) के द्वारा देखते हैं; अन्य लोग सांख्य योग के द्वारा तथा कोई साधक कर्मयोग से (आत्मा को देखते हैं )।।
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः
anye tv evam ajānantaḥ śhrutvānyebhya upāsate
te ’pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ
Word by word
anye — otherstu — stillevam — thusajānantaḥ — those who are unaware (of spiritual paths)śhrutvā — by hearinganyebhyaḥ — from othersupāsate — begin to worshipte — theyapi — alsocha — andatitaranti — cross overeva — evenmṛityum — deathśhruti-parāyaṇāḥ — devotion to hearing (from saints)
English
Others, too, who do not know thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.
परन्तु, अन्य लोग जो स्वयं इस प्रकार न जानते हुए, दूसरों से (आचार्यों से) सुनकर ही उपासना करते हैं, वे श्रुतिपरायण (अर्थात् श्रवण ही जिनके लिए परम साधन है) लोग भी मृत्यु को नि:सन्देह तर जाते हैं।।
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ
yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamam
kṣhetra-kṣhetrajña-sanyogāt tad viddhi bharatarṣhabha
Word by word
yāvat — whateversañjāyate — manifestingkiñchit — anythingsattvam — beingsthāvara — unmovingjaṅgamam — movingkṣhetra — field of activitieskṣhetra-jña — knower of the fieldsanyogāt — combination oftat — thatviddhi — knowbharata-ṛiṣhabha — best of the Bharatas
English
Wherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union of the field and its knower.
हे भरत श्रेष्ठ ! यावन्मात्र जो कुछ भी स्थावर जंगम (चराचर) वस्तु उत्पन्न होती है, उस सबको तुम क्षेत्र और क्षेत्रज्ञ के संयोग से उत्पन्न हुई जानो।।
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति
samaṁ sarveṣhu bhūteṣhu tiṣhṭhantaṁ parameśhvaram
vinaśhyatsv avinaśhyantaṁ yaḥ paśhyati sa paśhyati
Word by word
samam — equallysarveṣhu — in allbhūteṣhu — beingstiṣhṭhan-tam — accompanyingparama-īśhvaram — Supreme Soulvinaśhyatsu — amongst the perishableavinaśhyantam — the imperishableyaḥ — whopaśhyati — seesaḥ — theypaśhyati — perceive
English
He who sees the Supreme Lord existing truly in all beings, the imperishable within the perishable, sees indeed.
जो पुरुष समस्त नश्वर भूतों में अनश्वर परमेश्वर को समभाव से स्थित देखता है, वही (वास्तव में) देखता है।।
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्
samaṁ paśhyan hi sarvatra samavasthitam īśhvaram
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim
Word by word
samam — equallypaśhyan — seehi — indeedsarvatra — everywheresamavasthitam — equally presentīśhvaram — God as the Supreme soulna — do nothinasti — degradeātmanā — by one’s mindātmānam — the selftataḥ — therebyyāti — reachparām — the supremegatim — destination
English
For he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self; rather, he attains the highest goal.
निश्चय ही, वह पुरुष सर्वत्र सम भाव से स्थित परमेश्वर को समान हुआ आत्मा (स्वयं) के द्वारा आत्मा (स्वयं) का नाश नहीं करता है, इससे वह परम गति को प्राप्त होता है।।
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति
prakṛityaiva cha karmāṇi kriyamāṇāni sarvaśhaḥ
yaḥ paśhyati tathātmānam akartāraṁ sa paśhyati
Word by word
prakṛityā — by material natureeva — trulycha — alsokarmāṇi — actionskriyamāṇāni — are performedsarvaśhaḥ — allyaḥ — whopaśhyati — seetathā — alsoātmānam — (embodied) soulakartāram — actionlesssaḥ — theypaśhyati — see
English
He sees, who sees that all actions are performed solely by Nature and that the Self is without action.
जो पुरुष समस्त कर्मों को सर्वश: प्रकृति द्वारा ही किये गये देखता है तथा आत्मा को अकर्ता देखता है, वही (वास्तव में) देखता है।।
यदा भूतपृथग्भावमेकस्थमनुपश्यति।तत एव च विस्तारं ब्रह्म सम्पद्यते तदा
yadā bhūta-pṛithag-bhāvam eka-stham anupaśhyati
tata eva cha vistāraṁ brahma sampadyate tadā
Word by word
yadā — whenbhūta — living entitiespṛithak-bhāvam — diverse varietyeka-stham — situated in the same placeanupaśhyati — seetataḥ — thereaftereva — indeedcha — andvistāram — born frombrahma — Brahmansampadyate — (they) attaintadā — then
English
When a person sees all beings as resting in the One and emanating from the One alone, they then become Brahman.
यह पुरुष जब भूतों के पृथक् भावों को एक (परमात्मा) में स्थित देखता है तथा उस (परमात्मा) से ही यह विस्तार हुआ जानता है, तब वह ब्रह्म को प्राप्त होता है।।
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते
anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śharīra-stho ’pi kaunteya na karoti na lipyate
Word by word
anāditvāt — being without beginningnirguṇatvāt — being devoid of any material qualitiesparama — the Supremeātmā — soulayam — thisavyayaḥ — imperishableśharīra-sthaḥ — dwelling in the bodyapi — althoughkaunteya — Arjun, the the son of Kuntina — neitherkaroti — actsna — norlipyate — is tainted
English
Being without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.
हे कौन्तेय ! अनादि और निर्गुण होने से यह परमात्मा अव्यय है। शरीर में स्थित हुआ भी, वस्तुत:, वह न (कर्म) करता है और न (फलों से) लिप्त होता है।।
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते
yathā sarva-gataṁ saukṣhmyād ākāśhaṁ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate
Word by word
yathā — assarva-gatam — all-pervadingsaukṣhmyāt — due to subtletyākāśham — the spacena — notupalipyate — is contaminatedsarvatra — everywhereavasthitaḥ — situateddehe — the bodytathā — similarlyātmā — the soulna — notupalipyate — is contaminated
English
As the all-pervading ether is not tainted, due to its subtlety, so the Self seated everywhere in the body is not tainted either.
जिस प्रकार सर्वगत आकाश सूक्ष्म होने के कारण लिप्त नहीं होता, उसी प्रकार सर्वत्र देह में स्थित आत्मा लिप्त नहीं होता।।
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत
yathā prakāśhayaty ekaḥ kṛitsnaṁ lokam imaṁ raviḥ
kṣhetraṁ kṣhetrī tathā kṛitsnaṁ prakāśhayati bhārata
Word by word
yathā — asprakāśhayati — illuminesekaḥ — onekṛitsnam — entirelokam — solar systemimam — thisraviḥ — sunkṣhetram — the bodykṣhetrī — the soultathā — sokṛitsnam — entireprakāśhayati — illuminebhārata — Arjun, the son of Bharat
English
Just as the one sun illuminates the entire world, so too does the Lord of the field (Supreme Self) illuminate the entire field, O Arjuna.
हे भारत ! जिस प्रकार एक ही सूर्य इस सम्पूर्ण लोक को प्रकाशित करता है, उसी प्रकार एक ही क्षेत्री (क्षेत्रज्ञ) सम्पूर्ण क्षेत्र को प्रकाशित करता है।।
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्
kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhā
bhūta-prakṛiti-mokṣhaṁ cha ye vidur yānti te param
Word by word
kṣhetra — the bodykṣhetra-jñayoḥ — of the knower of the bodyevam — thusantaram — the differencejñāna-chakṣhuṣhā — with the eyes of knowledgebhūta — the living entityprakṛiti-mokṣham — release from material naturecha — andye — whoviduḥ — knowyānti — approachte — theyparam — the Supreme
English
They who, by the eye of knowledge, perceive the distinction between the field and its knower, as well as the liberation from the Nature of being, go to the Supreme.
इस प्रकार, जो पुरुष ज्ञानचक्षु के द्वारा क्षेत्र और क्षेत्रज्ञ के भेद को तथा प्रकृति के विकारों से मोक्ष को जानते हैं, वे परम ब्रह्म को प्राप्त होते हैं।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
