ॐ श्री परमात्मने नमः !!
॥ त्रयोदशोऽध्यायः ॥
अर्जुन उवाच ।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ॥
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥१३-०॥*
Arjuna said:
Prakrti and Purusa, also the Ksetra and the knower of the Ksetra, knowledge, that which ought to be known – these, O Kesava, I desire to learn.
*This verse is omitted in many editions.
अर्जुन ने कहा:
प्रकृति और पुरुष, क्षेत्र और क्षेत्र का ज्ञाता, ज्ञान, जो जानना चाहिए – ये सब, हे केशव, मैं जानना चाहता हूँ ।
*यह श्लोक कई एडिशन में हटा दिया गया है।
श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ॥
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१३-१॥
The Blessed Lord said:
This body, O son of Kunti, is called, Ksetra, and he who knows it is called Ksetrajna by those who know of them (Ksetra and Ksetrajna).
Ksetra: Literally, field: the body is so called because the fruits of action are reaped in it as in a field.
भगवान ने कहा:
हे कुंतीपुत्र, इस शरीर को क्षेत्र कहते हैं, और जो इसे जानता है, उसे (क्षेत्र और क्षेत्रज्ञ को) जानने वाले लोग क्षेत्रज्ञ कहते हैं ।
क्षेत्र: मतलब, खेत: शरीर को ऐसा इसलिए कहा जाता है क्योंकि कर्मों का फल खेत की तरह इसमें भी मिलता है ।
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ॥
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥१३-२॥
Me do thou also know, O descendant of Bharata, to be Ksetrajna in all Ksetras. The knowledge of Ksetra and Ksetrajna is considered by Me to be the knowledge.
हे भरतवंशी, तुम मुझको भी सभी क्षेत्रों में क्षेत्रज्ञ ही जानो । क्षेत्र और क्षेत्रज्ञ का ज्ञान ही मेरे द्वारा ज्ञान माना गया है ।
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत् ॥
स च यो यत्प्रभाव तत्समासेन मे शृणु ॥१३-३॥
What the Ksetra is, what its properties are, what its modifications are, what effects arise from what causes, and also who He is and what His powers are, that hear from Me in brief.
That: the true nature of Ksetra and Ksetrajna in all these specific aspects.
क्षेत्र क्या है, उसके गुण क्या हैं, उसके बदलाव क्या हैं, किन कारणों से क्या असर होता है, और वह कौन है और उसकी शक्तियाँ क्या हैं, वह सभी मुझसे संक्षेप में सुनो ।
वह: इन सभी खास पहलुओं में क्षेत्र और क्षेत्रज्ञ का असली स्वरूप ।
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ॥
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥१३-४॥
(This truth) has been sung by Rsis in many ways, in various distinctive chants, in passages indicative of Brahman, full of reasoning, and convincing.
My Note: This chapter explains us a very simple philosophy to realize the truth of who we are and Whom we call Paramaatmaa. Take special care of all the verses.
(इस सत्य को) ऋषियों ने कई तरह से, अलग-अलग मंत्रों में, ब्रह्म से जुड़े हिस्सों में, तर्क से भरे और यकीन दिलाने वाले हिस्सों में गाया है ।
मेरा नोट: यह चैप्टर हमें यह समझने के लिए एक बहुत ही आसान फिलॉसफी समझाता है कि हम कौन हैं और किसे हम परमात्मा कहते हैं। सभी श्लोकों का खास ध्यान रखें।
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ॥
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥१३-५॥
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ॥
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥१३-६॥
The great Elements, Egoism, Intellect, as also the Unmanifested (Mula Prakriti) the ten senses and one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the aggregate, intelligence, fortitude – the Ksetra has been thus briefly described with its modifications.
The Sankhyas speak of those mentioned in the fifth Sloka as the twenty-four Tattvas or Principles.
The great elements: Mahabhutas – pervade all Vikaras, modifications of matter.
Aggregate: Samghata – combination of the body and the senses.
Desire and other qualities which the Vaisesikas speak of as inherent attributes of the Atman, are spoken of in the sixth Sloka as merely the attributes of Ksetra, and not the attributes of Ksetrajna. Desire and other qualities mentioned here, stand for all the qualities of the Antah-Karna or inner sense – as mere mental states. Each of them, being knowable, is Ksetra.
The Ksetra, of which the various modifications in their totality are spoken of as “this body” in the first Sloka, has been here dwelt upon in all its different forms, from “The great Elements” to “fortitude”.
महान तत्व, अहंकार, बुद्धि, साथ ही अव्यक्त (मूल प्रकृति), दस इंद्रियां और एक (मन), और इंद्रियों के पांच विषय; इच्छा, घृणा, सुख, दुख, सङ्घाता (कुल, समग्र), बुद्धि, धैर्य – इस तरह क्षेत्र को उसके बदलावों के साथ संक्षेप में बताया गया है ।
सांख्य पांचवें श्लोक में बताए गए तत्वों को चौबीस तत्व या सिद्धांत कहते हैं ।
महान तत्व: महाभूत – सभी विकारों, यानी पदार्थ के बदलावों में फैले हुए हैं।
कुल: सङ्घाता – शरीर और इंद्रियों का मेल । (सब कुछ संयुक्त रूप में – एग्रीगेट) ।
इच्छा और दूसरे गुण जिन्हें वैशेषिक आत्मा के अंदरूनी गुण कहते हैं, उन्हें छठे श्लोक में सिर्फ़ क्षेत्र का गुण बताया गया है, न कि क्षेत्रज्ञ का । यहां बताए गए इच्छा और दूसरे गुण, अंतः-कर्ण या अंदरूनी ज्ञानेन्द्रिय के सभी गुणों को दिखाते हैं – सिर्फ़ मानसिक अवस्थाओं के रूप में। उनमें से हर एक जानने लायक होने के कारण क्षेत्र है ।
क्षेत्र, जिसके अलग-अलग रूपों को समग्र रूप से पहले श्लोक में “यह शरीर” कहा गया है, यहाँ उसके सभी अलग-अलग रूपों पर बात की गई है, “महान तत्वों” से लेकर “धैर्य” तक में ।
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ॥
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३-७॥
Humility, unpretentiousness, non-injury, forbearance, uprightness, service to the teacher, purity, steadiness, self-control;
Acharya: One who teaches the means of attaining Moksa.
Purity: external and internal. The former consists in washing away the dirt from the body by means of water, etc., and the latter – the purity of mind – consists in the removal from it of the dirt of attachment and other passions, by the recognition of evil in all objects of the senses.
विनम्रता, सादगी, किसी को चोट न पहुँचाना (अहिंसा), सहनशीलता, ईमानदारी, गुरु की सेवा, पवित्रता, स्थिरता, खुद पर काबू;
आचार्य: वह जो मोक्ष पाने का तरीका सिखाता है ।
पवित्रता: बाहरी और अंदरूनी । पहली पवित्रता में पानी वगैरह से शरीर की गंदगी धोना शामिल है, और दूसरी – मन की पवित्रता – में इंद्रियों की सभी चीज़ों में बुराई को पहचानकर, आसक्ति और दूसरी इच्छाओं की गंदगी को हटाना शामिल है ।
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ॥
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥१३-८॥
The renunciation of sense-objects, and also absence of egoism; reflection on the evils of birth, death, old age, sickness, and pain;
Sense-objects: such as sound, touch, etc. of pleasures seen or unseen.
Pain: whether Adhyatmika, i.e., arising in one’s own person; or Adhibhautika, i.e., produced by external agents, or Adhidaivika, i.e., produced by supernatural beings.
Reflection …. pain: or the passage may be interpreted as – reflection on the evils and miseries of birth, death, old age, and sickness. Birth etc., are all miseries, not that they are miseries in themselves, but because they produce misery. From such reflection arises indifference to sense-pleasures, and the senses turn towards the Innermost Self for knowledge.
My Note: Please do understand the importance of these verses very very carefully and maintain our living accordingly.
इंद्रियों की चीज़ों का त्याग, और अहंकार का न होना; जन्म, मृत्यु, बुढ़ापा, बीमारी और दर्द की बुराइयों पर सोचना;
इंद्रियों की चीज़ें: जैसे देखे या अनदेखे सुख देनेवाली आवाज, स्पर्श, आदि ।
दर्द: चाहे आध्यात्मिक हो, यानी खुद में पैदा होने वाला; या आधिभौतिक, यानी बाहरी चीज़ों से पैदा होने वाला, या आधिदैविक, यानी अलौकिक शक्तियों से पैदा होने वाला ।
जन्म, मृत्यु… दर्द की बुराइयों पर सोचना: या इस हिस्से का मतलब यह निकाला जा सकता है – जन्म, मृत्यु, बुढ़ापा और बीमारी की बुराइयों और दुःखों पर सोचना । जन्म आदि सभी दुःख हैं, इसलिए नहीं कि वे खुद में दुःख हैं, बल्कि इसलिए कि वे दुःख पैदा करते हैं । ऐसे सोचने से इंद्रियों के सुखों के प्रति बेपरवाही पैदा होती है, और इंद्रियां ज्ञान के लिए अंतरतम आत्मा की ओर मुड़ जाती हैं ।
मेरा नोट: कृपया इन श्लोकों के महत्व को बहुत ध्यान से समझें और उसी के अनुसार अपना जीवन जिएं ।
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ॥
नित्य च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१३-९॥
Non-attachment, non-identification of self with son, wife, home and the rest, and constant even-mindedness in the occurrence of the desirable and the undesirable;
Identification of self: as in the case of a person who feels happy or miserable when another to whom he is attached, is happy or miserable, and who feels himself alive or dead when his beloved one is alive or dead.
अनासक्ति, बेटे, पत्नी, घर और बाकी चीज़ों से खुद को न जोड़ना, और अच्छी और बुरी चीज़ों के होने पर भी हमेशा एक जैसा सोचना;
खुद को पहचानना: जैसे कोई इंसान जिससे जुड़ा है, उसके खुश या दुःखी होने पर खुद को खुश या दुःखी महसूस करता है, और जो अपने किसी खास के ज़िंदा या मर जाने पर खुद को ज़िंदा या मरा हुआ महसूस करता है ।
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ॥
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१३-१०॥
Unswerving devotion to Me by the Yoga of non-separation, resort to sequestered places, distaste for the society of men;
Resort ….. places: favourable to equanimity of mind, so that uninterrupted meditation on the Self, and the like, may be possible.
Society of men: of the unenlightened and undisciplined people, not of the pure and holy, because association with the latter leads to Jnana.
अपरिग्रह (अलन नहीं होनेवाला भाव) के योग द्वारा मेरे प्रति अविचल भक्ति, पृथक स्थानों का आश्रय, मानव समाज के प्रति अरुचि;
पृथक स्थानों का आश्रय: मन की समता के लिए अनुकूल, ताकि स्वयं पर निर्बाध ध्यान, आदि संभव हो सके ।
मनुष्यों का समाज: अज्ञानी और अनुशासनहीन लोगों का, शुद्ध और पवित्र लोगों का नहीं, क्योंकि उनके साथ संगति ज्ञान की ओर ले जाती है ।
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ॥
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१३-११॥
Constant application to spiritual knowledge, understanding of the end of true knowledge; this is declared to be knowledge, and what is opposed to it is ignorance.
These attributes from “Humility” to “Understanding of the end of true knowledge” – are declared to be knowledge, because they are the means conductive to knowledge.
आध्यात्मिक ज्ञान पर लगातार ध्यान देना, सच्चे ज्ञान के लक्ष्य को समझना; इसे ज्ञान कहा गया है, और जो इसके विपरीत है वह अज्ञान है ।
“विनम्रता” से लेकर “सच्चे ज्ञान के लक्ष्य को समझना” तक के ये गुण – ज्ञान कहे गए हैं, क्योंकि ये ज्ञान तक पहुँचने का ज़रिया हैं ।
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते ॥
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३-१२॥
I shall describe that which has to be known, knowing which one attains to immortality, the beginningless Supreme Brahman. It is called neither being nor non-being.
मैं उसका वर्णन करूँगा जिसको जानना होता है, जिसको जानने से अमरता, अनादि परम ब्रह्म प्राप्त होते हैं । इसे न तो होना (सत्) कहते हैं और न ही न होना (असत्) ।
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ॥
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३-१३॥
With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere in the universe – That exists pervading all.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ॥
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१३-१४॥
Shining by the functions of all the senses, yet without the senses; Absolute, yet sustaining all; devoid of Gunas, yet their experiencer.
बहिरन्तश्च भूतानामचर चरमेव च ॥
सूक्षमत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१३-१५॥
With and within (all) beings; the unmoving and also the moving; because of Its subtlety incomprehensible; It is far and near.
Incomprehensible: to the unillumined, though knowable in Itself.
Far: when unknown.
Near: to the illumined, because It is their own Self.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ॥
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१३-१६॥
Impartible, yet It exists as if divided in beings; It is to be known as sustaining beings; and devouring, as well as generating (them).
Devouring: at the time of Pralaya.
Generating: at the time of Utpatti or origin of the universe.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ॥
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम् ॥१३-१७॥
The Light even of lights, It is said to be beyond darkness; Knowledge, and the One Thing to be known, the Goal of knowledge, dwelling in the hearts of all.
The Light even of lights: The illuminator of all illuminating things, such as the sun, etc., and Buddhi, etc. Indeed, these latter shine only when illuminated by the Light of the consciousness of the Self.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ॥
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१३-१८॥
Thus Ksetra, knowledge, and that which has to be known, have been briefly stated. Knowing this, My devotee is fitted for My state.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ॥
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥१३-१९॥
Know thou that Prakrti and Purusa are both beginningless; and know thou also that all modifications and Gunas are born of Prakrti.
Modifications: Vikaras – From Buddhi down to the physical body.
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ॥
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥१३-२०॥
In the production of the body and the senses, Prakrti is said to be the cause; in the experience of pleasure and pain, Purusa is said to be the cause.
Senses: five organs of perception, five of action, mind, intellect and egoism.
Purusa: the Jiva is meant here.
Karya: The effect, the physical body.
Karana: Senses. Some read Kaarana, and explain “Kaarya and Kaarana” as “effect and cause”.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ॥
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३-२१॥
Purusha seated in Prakrti, experiences the Gunas born of Prakrti; the reason of his birth in good and evil wombs is his attachment to the Gunas.
Seated in: identifying himself with.
Gunas: manifesting themselves as pleasure, pain, and delusion.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ॥
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥१३-२२॥
And the Supreme Purusa in this body is also called Looker-on, the Permitter, the Supporter, the Experiencer, the Great Lord, and the Highest Self.
Looker-on, the Permitter: He himself does not participate in the activities of the bodily organs, the mind and the Buddhi, being quite apart from them, yet appears to be so engaged. And being a looker-on, He never stands in the way of the activities of Prakrti as manifested in the body. Indeed, all the consciousness or intelligence that manifests itself in the activities of life is but the reflection of the All-pervading, Absolute, and Perfect Intelligence – The Supreme Spirit.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ॥
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३-२३॥
He who thus knows the Purusa and Prakrti together with the Gunas, whatever his life, is not born again.
Whatever his life, etc.: Whether he be engaged in prescribed or forbidden acts, he is not born again. For, the acts, the seeds of rebirth, of a knower of Truth are burnt by the fire of knowledge, and thus cannot be effective causes to bring about births. In his case they are mere semblances of Karma; a burnt cloth, for instance, cannot serve the purpose of a cloth.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ॥
अन्ये सांख्ये योगेन कर्मयोगेन चापरे ॥१३-२४॥
Some by meditation behold the Self in their own intelligence by the purified heart, others by the path of knowledge, others again by Karma-Yoga.
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ॥
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥१३-२५॥
Others again not knowing thus, worship as they have heard from others. Even these go beyond death, regarding what they have heard as the Supreme Refuge.
Not knowing thus: not able to know the Self described above, by one of the several methods as pointed out.
From others: Acharyas or spiritual teachers.
Regarding: following with Sraddha.
What they have heard: i.e., they solely depend upon the authority of others instructions.
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ॥
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥१३-२६॥
Whatever being is born, the moving or the unmoving, O bull of the Bharatas, know it to be from the union of Ksetra and Ksetrajna.
Union of …. Ksetrajna: The union of Ksetra and Ksetrajna, of the object and the subject, is of the nature of mutual Adhyasa which consists in confounding them as well as their attributes with each other, owing to the absence of discrimination of their real nature. This false knowledge vanishes when one is able to separate Ksetra from Ksetrajna.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ॥
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥१३-२७॥
He sees who sees the Supreme Lord, existing equally in all beings, deathless in the dying.
समं पश्यन् हि सर्वत्र समवस्थितमीश्वरम् ॥
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥१३-२८॥
Since seeing the Lord equally existent everywhere, he injures not Self by self, and so goes to the highest Goal.
He injures…. by self: like the ignorant man either by ignoring the Self in others (Avidya or nescience), or regarding the non-Self (physical body, etc.) as the Self (Mithya-Jnana or false knowledge) – the two veils that hide the true nature of the Self.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ॥
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥१३-२९॥
He sees, who sees all actions are done by Prakrti alone and that the Self is actionless.
यदा भूतपृथग्भावमेकस्थमनुपश्यति ॥
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३-३०॥
When he sees the separate existence of all beings inherent in the One, and their expansion from That (One) alone, he then becomes Brahman.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ॥
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३-३१॥
Being without beginning and devoid of Gunas, this Supreme Self, immutable, O son of Kunti, though existing in the body neither acts nor is affected.
Being beginning: having no cause.
Neither …. affected: Because the Self is not the doer, therefore He is not touched by the fruit of action.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ॥
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥१३-३२॥
As the all-pervading Akasa, because of its subtlety, is not tainted, so the Self existent everywhere in the body, is not tainted.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ॥
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३-३३॥
As the one sun illumines all this world, so does He who abides in the Ksetra, O descendant of Bharata, illumine the whole Ksetra.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ॥
भूतप्रकृतिमोक्षं च ये विदुर्यन्ति ते परम् ॥१३-३४॥
They who thus with the eye of knowledge perceive the distinction between the Ksetra and the Ksetrajna, and also the emancipation from the Prakrti of beings, they go to the Supreme.
Prakrti of being: the material nature or delusion of beings due to Avidya.
॥ इति क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥
हरिः हरः!!
ॐ श्री परमात्मने नमः !!
