The body has been called the field and the soul has been called the knower of the field. The distination between these is very subtale and very fascinating. Field is non-being, subjects to decay and is perishable knower of the field is being, pure and imperishable. This chapter examines the differences between the field and the knower of the field in all its aspects. Therefore, this chapter is entitled "The yoga of the Distinction between the field and the knower of the field".

 

Shri Bhagvan uvacha

 

1. idam shariram kaunteya
   kshetram iti abhidhiyate
   yetat yah netti tam prahuh
   kshetragyah iti tadvidah
   
    

   ÞeerYeieJeevegJee®e
   Fob Mejerjb keÀewvles³e #es$eefcel³eefYeOeer³eles~
   SleÐees JesefÊe leb Òeeng: #es$e%e Fefle leefÜo:~1~

   The blesses Lord said : O Arjuna this body is called the field and he who knows it is called the knowner of the Fields, by those who know them i.e. the seirs
   
    

2. kshetragyam cha api mam
   viddhi sarva kshetreshu bhavata
   kshetrakshetragyah gyanam
   yat tata gyanam matam mama
   
    

   #es$e%eb ®eeefHe ceeb efJeef× meJe&#es$es<eg Yeejle~
   #es$e#es$e%e³ees%ee&veb ³eÊeped%eeveb celeb cece~2~

   O Arjuna, know me as the knower of the Field in all Fields. The knowledge of the field and its knower is the true knowledge, this is my opinion that who knows this is the possessor of the true knowledges.
   
    

3. tat kshetram yat cha yadrik
   cha yadvikar yatah cha yat
   sah cha yah yatprabhavah cha
   tat samasena me shrinuh
   
    

   lel#es$eb ³e®®e ³ee¢keÌ®e ³eefÜkeÀeefj ³ele½e ³eled~
   me ®e ³ees ³elÒeYeeJe½e lelmeceevemesve ces Þe=Ceg~3~

   What the field is and what is its nature, what are its shortcomings, what is the knower of the field, his powers, how its is hear from me in brief.
   
    

4. rishibhih bahudha gitam
   chhandobhih vividhai prithak
   brahmasutrapadaih cha eva
   hetumadhih virischyataih
   
    

   $eÝef<eefYeye&ngLee ieerleb ívoesefYeefJe&efJeOew: He=LekedÀ~
   ye´ïemet$eHeow½ewJe nslegceefÓefJe&efveef½elew:~

   Sages have described in their songs in many ways and clearly in many hymns, and also in the definite and authoritative way, it is described in Brahama-sutra.
   
   

    

5. mahabhutani ahankaro
   buddhih avygktam eva cha
   indriyani das ekam cha
   samah cha indriyago charah
   
    

   ceneYetleev³en¹ejeW yegef×jJ³ekeÌlecesJe ®e~
   Feqvê³eeefCe oMewkebÀ ®e Heáe ®eseqvê³eiees®eje:~5~

   The five grosser elements sense of ego, intelligence as also the unmanifested, ten senses and mind and the five objects of the senses.
   (gross elements are – earth, water, air, space and heat, white objects of senses are – sound, touch, form taste and smell).
   
    

    

6. johha diveshah sukhamdukham
   sanghatah chetna ghritih
   etat chhetram samaseva
   savikaram udahritam
   
    

   F®íe Üs<e: megKeb og:Keb me«ele½eslevee Oe=efle:~
   Slel#es$eb meceemesve meefJekeÀejcegoeÛleced~6~

   Liking and disliking. Pleasure and pain the body, mind and perseverence, inbrief, describe this field alongwith its various modifications. (Knower is the subject which is reality, the objective world is illusory).
   
    

7. amanitvam adambhitvam
   ahimsa kshantih arjavam
   acharyopasanam shaucham
   sthairyam atmavinighahah
   
    

   DeceeefvelJeceoeqcYelJeceeEnmee #eeefvlejepe&Jeced~
   Dee®ee³eexHeemeveb Meew®eb mLew³e&ceelceefJeefveûen:~7~

   Lack of pride, lack of deceitfulness, non-violence, patience, honesty, service of the teacher, purity of body and mind and perseverance and control over senses.
   
    

8. indriyavthesu vairagyam
   anhankarah eva cha
   janmamrityujanavyadhi
   dhukhadoshavidarshanam
   
    

   Feqvê³eeLex<eg Jewjei³eceven¹ej SJe ®e~
   pevcece=l³egpejeJ³eeefOeog:Keoes<eevegoMe&veced~8~

   Lack of interest in the objects of desire, lack of ego and the knowledge of the shortcomings of birth, death, old age, illness and pain.
   
    

9. asaktih anbhisvangah
   putradev grihadishu
   nityam cha samchittatvam
   istaristopapattishu
   
    

   DemeeqkeÌlejveefYe<Je²: Heg$eoejie=neefo<eg~
   efvel³eb ®e meceef®eÊelJeefceäeefveäesHeHeefÊe<eg~9~

   Indifference to worldly things, not craving for son, wifem household things and a persistant evainess of mind, inall likable and dislikable happenings.
   
    

10. mayi cha ananyagojena
    bhaktih avyabhichavini
    viviktadesh sevitvam
    aratih janasansadi
    
     

    ceef³e ®eevev³e³eesiesve YeeqkeÌlejJ³eefYe®eeefjCeer~
    efJeefJekeÌleosMe mesefJelJecejefle pe&vemebmeefo~10~

    Constant devotion is me, without any indiscipline and indiscrition, living in a sechuded place, shunning the crowds of people.
    
     

11. adhatyagyananityatvama
    tattvagyanarthdarshamam
    etajgyanamiti proktam gyanam
    yadatoanyatha
    
     

    DeO³eelce%eeveefvel³elJeb leÊJe%eeveeLe&oMe&veced~
    Sle_ed%eeveefceefle ÒeeskeÌlece%eeveb ³eoleesçv³eLee~11~

    The knowledge which distinguishes the self from the non-self penception of the truth as the end of the knowledge this is the true knowledge and all that which does not conform to this is not the true knowledge; it is non-knowledge (knowledge should be able to enlighten one about the true nature of the self drom the non-self).
    
     

12. gyeyam yat tat pravakshyami
    yat gyatva amritam ashrute
    anaditam param brahma na sat
    tat na asat uchyate
    
     

    %es³eb ³eÊelÒeJe#³eeefce ³eped%eelJeece=leceÞegles~
    DeveeefocelHejb ye´ïe ve meÊeVeemeog®³eles~12~

    I shall describe that which is to be understood, by correct understanding of it (true knowledge) one reaches the state where death cannot touch. It is the state of supreme brahman which is said to have no beginning, neither it is existence nor it is non-existence.
    
     

13. sarvatah paripadam tatah
    sarvatoakshishiramukham
    sarvatah shritimat loke
    sarvam avritya tistham
    
     

    meJe&le: HeeefCeHeeob lelmeJe&leesçef#eefMejescegKeced~
    meJe&le: ÞegefleceuueeskesÀ meJe&ceeJe=l³e efle<þefle~13~

    His navels and feet are everywhere, eyes, heads and faces are on all the sides. He penmeates the world while dwelling inti at the same time.
    
     

14. sarvaindriya gunabhasam
    sarva indriya vivarjitam
    asaktam sarvabhrichhaive
    nirgunam gunabhoktri cha
    
     

    meJexeqvê³eiegCeeYeemeb meJexeqvê³eefJeJeefpe&leced~
    DemekeÌleb meJe&Ye=®®ewJe efveieg&Ceb iegCeYeeskeÌle= ®e~14~

    It seems that it has the attributes of all the senses. Yet it does not posses any of the senses, it is not attached to anything yet it supports all the things, it is beyond all the gunas (gunatata), and yet howing all of them. (Sun is the nature of the supreme or kshetragya).
    
     

15. bahih antah cha bhutanam
    acharam charam eva cha
    sukshmatvat tat avigyeyam
    durstham cha antike cha tatah
    
     

    yeefnjvle½e Yetleeveece®ejb ®ejcesJe ®e~
    met#celJeeÊeoefJe%es³eb otjmLeb ®eeefvle kesÀ ®e leled~15~

    It is within and without all the beings animate or inanimate or manimate, it is animate as well as inanimate. Being too subtle it is very difficult to perceive it is situated very near yet it is too far.
    
     

16. avibhaktam cha bhutesu
    vibhaktam eva cha sthitam
    bhutbartvi cha tat gyeyam
    grasishanu prbhavishnu cha
    
     

    DeefJeYekeÌleb ®e Yetles<eg efJeYekeÌleefceJe ®e efmLeleced~
    YetleYele&= ®e leped%es³eb ûeefme<Ceg ÒeYeefJe<Ceg ®e~16~

    It is undivisible yet seems divided among all the beings, it is knowledge, holder of all the beings, it is the creator, the protector and the destroyer of all the beings.
    
     

17. jyotisham api tat
    jyotih tamasah param uchyate
    gyanam gyeyam gyanagamyam
    hridi sarvasya vishisthatam
    
     

    p³eesefle<eceeceefHe leppe³eeseflemleceme: Hejceg®³eles~
    %eeveb %es³eb %eeveiec³eb Ûefo meJe&m³e efJeefÿleced~17~

    That supreme Brahman is the light of lights. It is said to be totally beyond the darkness. It is that knowledge, it is that knower and it is that object of the knowledge – it is situated in the hearts of all beings. (Light shines into all the hearts – is upanishadic quotation).
    
     

18. iti kshetram tatha gyanam
    gyeyam cha uktam samasatah
    madbhaktah etat vigyaya
    madhbhavaya upapadhate
    
     

    Fefle #es$eb leLee %eeveb %es³eb ®eeskeÌleb meceemele:~
    ceÓkeÌle SleefÜ%ee³e ceÓeJee³eesHeHeÐeles~18~

    O Arjuna, in this way, the field and also the knowledge and the form of the supreme (Object of the knowledge) has been described briefly. After knowing this, my devotee becomes worthy of my state.
    
     

19. prakritim purusham cha eva
    viddhi anadi ubhau api
    vikaran cha gunan cha eva
    viddhi prakritisambhavan
    
     

    Òeke=Àefleb Heg©<eb ®ewJe efJe×îeveeoer GYeeJeefHe~
    efJekeÀejeb½e iegCeeb½ewJe efJeef× Òeke=ÀeflemecYeJeeved~19~

    The nature (prakrit) and the soul (purusha) are without any beginning and without any end, this you should know, O Arjuna. The modes (gunas) and forms are born by the interaction of nature with itself.
    
     

20. kanyakaran kartritve hetuh
    prakritih uchyate
    purushah sukhduhkhanam
    bhoktritve hetuh uchyate
    
     

    keÀe³e&keÀjCekeÀle=&lJes nsleg: Òeke=Àefle©®³eles~
    Heg©<e: megKeog:Keeveeb YeeskeÌle=lJes ns®eg©®³eles~20~

    Because it is said that the nature is the seed (cause) of the effect, instrumentality and the agency, and the soul (purusha) is said to be the exberienur of the pleasure and of pain i.e. senses and the body is the creation of the nature, while the experience is the creation of the soul.
    
     

21. purushah prakritisthah hi
    bhungate prakritjan gunan
    karanam gunasangah asya
    sadsadhyonijanmasu
    
     

    Heg©<e:Òeke=ÀeflemLees efn YegbkeÌles Òeke=ÀeflepeeviegCeeved~
    keÀejCeb iegCeme²esçm³e meomeÐeesefvepevcemeg~21~

    The soul (purusha) is established in nature (Prakrit). It experiences and enjoys the modes (gunas) created by the nature. The attachment to the various modes results into its birth in good and evil forms.
    
     

22. updrista anumanta cha bharta
    bhokta maheshwarah
    paramatma iti cha api uktah
    dehe asmin purushah parah
    
     

    GHeêäevegcevlee ®e Yelee& YeeskeÌlee censéej:~
    Hejceelcesefle ®eeH³egkeÌlees osnsçeqmcevHeg©<e: Hej:~22~

    The supreme Being in the body is said to be the witness, the controller, the supporter, the experiences, the God and the supreme self.
    
     

23. yah evam vetti purusham
    prakritim cha gunaih sah
    sarvatha vartamanah api na
    sah bhuyah abhijayate
    
     

    ³e SJeb JesefÊe Heg©<eb Òeke=ÀeEle ®e iegCew: men~
    meJe&Lee Jele&ceeveesçefHe ve me Yet³eesçefYepee³eles~23~

    The one who possesses the true knowledge of the soul (purvsha) and nature (prakriti) alongwith the modes (gunas-viz) satvik, rajasik and tamasik, though he keeps working in ordinary way, he is attained to the highest state i.e. does not come into the cycle of birth and death again.
    
     

24. dhyanena atmani pashyanti
    kechit atmanam atmana
    anye sankhyena yogena
    kamayogena cha apare
    
     

    O³eevesveelceefve HeM³eefvle kesÀef®eoelceeveceelcevee~
    Dev³es meebK³esve ³eesiesve keÀce&³eesies ve ®eeHejs~24~

    O Arjuna many experience the self within their self through the practice of meditation, other reach by the path of knowledge and still other reach by works.
    
     

25. anye tu evam ajanantah
    shutva anyebhyah eva
    te api cha atitaranti eva
    mrityum shrutiparanayah
    
     

    Dev³es lJesJecepeevevle: ÞeglJeev³esYe³e GHeemeles~
    lesçefHe ®eeeflelejvl³esJe ce=l³egb ÞegefleHeje³eCee:~25~

    Some others, who are not aware of these paths, near from others who know and worship, doing it with devotion and faith they also cross the world of death.
    
     

26. yavat sanjayate kinchit
    satvam sthavarjangamam
    kshetrakshetragya samayogat
    tat viddhi bharatarshabhah
    
     

    ³eeJel³e¡ee³eles efkeÀefáelmeÊJeb mLeeJejpe²ceced~
    #es$e#es$e%emeb³eesieeÊeefÜef× Yejle<e&Ye~26~

    O Arjune, know that all the beings, inanimate or animate are born through union of the field and the known of the field.
    
     

27. samam sarvesu bhuteshu
    tisthantam parameshvaram
    vinashyatsu avinashyantam
    yah pashyati sah pashyati
    
     

    meceb meJex<eg Yetles<eg efleÿvleb Hejceséejced~
    efJeveM³elmJeefJeveM³evleb ³e: HeM³eefle me HeM³eefle~27~

    At person who is able to perceive that in the world of moving and unmoving beings, while the beings are perishable the supreme being is imperishable and the situated in all beings evenly. We percive the truth.
    
     

28. samam pashyam hi sarvatra
    samvyavasthitam ishwaram na
    hinasti atmana atmanam
    tatah yati param gatim
    
     

    meceb HeM³eeqvn meJe&$e meceJeefmLeleceeréejced~
    ve efnveml³eelceveelceeveb lelees ³eeefle Hejeb ieefleced~28~

    Because a person who sees the self-settled in all beings evenly, does not perish, he is able to reach the state of perfection.
    
     

29. prakritya eva cha karmani
    kriyamanani sarvashah
    yah pashyati tatha atmanam
    akartaram sah pashyati
    
     

    Òeke=Àl³ewJe ®e keÀcee&efCe ef¬eÀ³eceeCeeefve meJe&Me:~
    ³e: HeM³eefle leLeelceevecekeÀlee&jb me HeM³eefle~29~

    The man who perceives that all the works int his world are performed by the nature and the self is not the does, he perceives the truth.
    
     

30. yada bhutaprithagbhavame
    ekastham anupashyati
    tatah eva cha vistaram
    brahma sampadhate tada
    
     

    ³eoe YetleHe=LeiYeeJeceskeÀmLecevegHeM³eefle~
    lele SJe ®e efJemleejb ye´ïe mecHeÐeles leoe~30~

    When a person is able to see that all the different states of being are all situated in the supreme being and they branchout from that one, attains to brahman.
    
     

31. anaditvat nirgunatvat
    paramatma ayan avyayah
    sharirastha api kaunteya
    na karosi na lipyate
    
     

    DeveeefolJee efVeieg&CelJeelHejceelcee³e ceJ³e³e:~
    MejerjmLeesçefHe keÀewvles³e ve keÀjesefle ve efueH³eles~31~

    O Arjuna, being beginningless and being without attributes the self being established in the body, neither acts nor is involved in its functions.
    
     

32. yatha sarvagatam saukshyamat
    akasham na upadiyate
    sarvatravasthito dehe
    tathatma nopalipyate
    
     

    ³eLee meJe&ieleb meew#c³eeoekeÀeMeb veesHeefueH³eles~
    meJe&$eeJeefmLelees osns leLeelcee veesHeefueH³eles~32~

    Like the space, though all pervading, does not become tainted, because of its subtlity, so does the self.
    
     

33. yatha prakashyati ekah
    kritsnam lakam imam ravih
    kshetram kshetri tatha
    kritsnam prakashyati bharata
    
     

    ³eLee ÒekeÀeMe³el³eskeÀ: ke=ÀlmVeb ueeskeÀefceceb jefJe:~
    #ess$eb #es$eer leLee ke=ÀlmVeb ÒekeÀeMe³eefle Yeejle~33~

    Like one Sun is capable of illuminating the universe, the self also is able to illuminate the entire field (the entire world of becoming).
    
     

34. kshetra kshetragyoh evam
    antaram gyanchakshusha
    bhutaprakritamoksham cha ye
    viduh yanti te param
    
     

    #es$e#es$e%e³eesjsJecevlejb %eeve®e#eg<ee~
    YetleÒeke=Àeflecees#eb ®e ³es efJeog³ee&efvle les Hejced~34~

    Thus the sages who can perceive with the eyes of knowledge the field and the knower of the field and the elements of transcending the nature, attain the supreme bliss.
    
    "iti...kshetra-kshetragya vibhaga yoga..trayodas adhyaya".

    ß lelmeefoefle ÞeerceÓieJeodieerleemetHeefve<elmeg ye´ïeefJeÐee³eeb ³eesie Meem$es Þeerke=À<Ceepeg&ve mebJeeos efJeéeªHe oMe&veve³eesiees veece $e³eesoMeesçO³ee³e:~13~