Ksetra Ksetrajna Vibhaga Yoga

Arjuna said: Nature (prakṛti) and the Person (puruṣa), the field (kṣetra) and the knower of the field (kṣetrajña) as well, This I desire to know, knowledge (jñāna) and the object of knowledge (jñeya), O Beautiful-haired one (Keśava).

The Blessed Lord (Śrī Bhagavān) said: This body, O son of Kunti (Kaunteya), is called the field (kṣetra). He who knows it, those who know call him the knower of the field (kṣetrajña).

And know Me also as the knower of the field (kṣetrajña), in all fields, O descendant of Bharata (Bhārata). The knowledge of the field and the knower of the field, that is considered knowledge (jñāna) by Me.

What that field is, and of what kind, what its modifications are, and whence it is, And who he is, and what his powers are, hear that from Me in brief.

Sung by the seers (ṛṣibhiḥ) in many ways, in various distinct hymns, And also in the words of the aphorisms of Brahman (brahmasūtra), full of reasoning and certainty.

The great elements (mahābhūtāni), the ego (ahaṅkāra), the understanding (buddhi), and the unmanifest (avyakta) as well, The ten senses and the one (mind), and the five objects of the senses.

Desire (icchā), aversion (dveṣa), happiness (sukha), sorrow (duḥkha), the aggregate (body), consciousness (cetanā), and resolve (dhṛti); This field (kṣetra), in brief, is declared along with its modifications (vikāra).

Absence of pride, absence of deceit, non-violence (ahiṃsā), patience, uprightness, Service to the teacher (ācārya), purity, steadfastness, and self-restraint.

Dispassion (vairāgya) toward the objects of the senses, and absence of ego (anahaṅkāra) as well, The perception of the faults and sorrows of birth, death, old age, and disease.

Non-attachment, absence of clinging to son, wife, home, and the like, And constant equanimity of mind (samacittatva) upon the attainment of the desirable and the undesirable.

And unswerving devotion (bhakti) to Me, with exclusive discipline (yoga), Resorting to solitary places, and distaste for the assembly of people.

Constancy in the knowledge of the supreme Self (adhyātmajñāna), seeing the goal of the knowledge of truth (tattvajñāna); This is declared to be knowledge (jñāna), and whatever is otherwise is ignorance (ajñāna).

That which is to be known (jñeya) I will declare, knowing which one enjoys immortality, The beginningless supreme Brahman, which is said to be neither being (sat) nor non-being (asat).

With hands and feet everywhere, with eyes, heads, and mouths everywhere, With ears everywhere in the world, it stands encompassing all.

Shining by the qualities (guṇas) of all the senses, yet completely devoid of all senses, Unattached, and yet supporting all, free from the qualities (nirguṇa), and yet the enjoyer of the qualities.

Outside and inside of beings, the unmoving and the moving as well, Incomprehensible because of its subtlety, it stands far away and also near.

And undivided among beings, yet standing as if divided, It is to be known as the supporter of beings, absorbing them and causing them to arise.

The light even of lights, it is said to be beyond the darkness (tamas); Knowledge (jñāna), the object of knowledge (jñeya), and the goal of knowledge (jñānagamya), seated in the hearts of all.

Thus the field (kṣetra), and knowledge (jñāna), and the object of knowledge (jñeya) have been declared in brief. My devotee (bhakta), having understood this, becomes fit for My state of being (madbhāva).

Nature (prakṛti) and the Person (puruṣa), know them both to be without beginning; And the modifications (vikārāḥ) and the qualities (guṇāḥ) as well, know them to be born of nature (prakṛti).

In the agency of cause and effect, nature (prakṛti) is said to be the cause. In the experience of happiness and sorrow, the Person (puruṣa) is said to be the cause.

For the Person (puruṣa) seated in nature (prakṛti), experiences the qualities (guṇas) born of nature. Attachment to the qualities is the cause of his births in good and evil wombs (yoni).

The spectator and the permitter, the supporter, the enjoyer, the great Lord (Maheśvara), And the supreme Self (Paramātman) he is also called; the supreme Person (puruṣa) in this body.

He who thus knows the Person (puruṣa), and nature (prakṛti) together with the qualities (guṇas), In whatever way he may exist, he is not born again.

By meditation (dhyāna), in the self (ātman), some see the self by the self; Others by the discipline of knowledge (sāṅkhyayoga), and still others by the discipline of action (karmayoga).

But others, not knowing thus, having heard from others, worship; They too cross completely beyond death, devoted to what they have heard (śrutiparāyaṇāḥ).

Whatever being comes into existence, unmoving or moving, From the union of the field (kṣetra) and the knower of the field (kṣetrajña), know it to be from that, O best of the Bharatas (Bharatarṣabha).

Equally present in all beings, the supreme Lord (Parameśvara), Unperishing among the perishing, he who sees this, he sees truly.

For seeing equally everywhere the Lord (Īśvara) established, He does not destroy the self (ātman) by the self; thereby he goes to the supreme goal.

And that actions (karmāṇi) by nature (prakṛti) alone are being performed in every way, He who sees this, and likewise the self (ātman) as the non-doer, he sees truly.

When the separate existence of beings he perceives as standing in One, And their expansion from that alone, then he attains Brahman.

Because of being beginningless and without qualities (nirguṇatvāt), this imperishable supreme Self (Paramātman), Even while standing in the body, O son of Kunti (Kaunteya), neither acts nor is tainted.

As the all-pervading space (ākāśa) is not tainted because of its subtlety, So the self (ātman) established everywhere in the body is not tainted.

Just as the one sun illuminates this entire world, So the owner of the field (kṣetrī) illuminates the entire field (kṣetra), O descendant of Bharata (Bhārata).

Thus the difference between the field (kṣetra) and the knower of the field (kṣetrajña), by the eye of knowledge (jñāna), And the liberation from the nature (prakṛti) of beings, those who know this, they go to the Supreme (param).