क्षेत्रक्षेत्रज्ञविभागयोगः
Chapter
13
Kṣetra-kṣetrajña-vibhāga-yogaḥ
Topic of the known and the knower
(Six
questions by Arjuna)
अर्जुन उवाच
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥
arjuna uvāca
prakṛtiṃ puruṣaṃ caiva[2] kṣetraṃ kṣetrajñam-eva ca |
etad[3] veditum-icchāmi jñānaṃ jñeyaṃ ca keśava![4] ||
prakṛtiṃ puruṣaṃ caiva[2] kṣetraṃ kṣetrajñam-eva ca |
etad[3] veditum-icchāmi jñānaṃ jñeyaṃ ca keśava![4] ||
keśava! etat i) prakṛtiṃ ii) ca puruṣam
eva, iii) kṣetraṃ iv) ca kṣetrajñam[5] eva,
Arjuna said:
I wish (icchāmi) to know (veditum)
this (etat) O Keśava (keśava!)! Prakṛti (prakṛtim) and (ca) indeed
(eva) Puruṣa (puruṣam); the field (kṣetram)
and (ca) indeed (eva) the knower of the field (kṣetrajñam);
the means of knowledge (jñānam -
values) and (ca) what is to be known
(jñeyam).
(Answers to
3rd and 4th questions)
श्रीभगवानुवाच।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥१३.१॥
śrībhagavān
uvāca
idaṃ[8] [9]śarīraṃ kaunteya! kṣetram-ityabhidhīyate |
etad[10] yo[11] vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||13.1||
idaṃ[8] [9]śarīraṃ kaunteya! kṣetram-ityabhidhīyate |
etad[10] yo[11] vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||13.1||
kaunteya! idaṃ śarīraṃ[12]kṣetram
iti abhi-dhīyate | etat yaḥ vetti, taṃ kṣetrajñaḥ[13] iti
tadvidaḥ prāhuḥ |
Śrī Bhagavān said:
O Son of Kunti (kaunteya!)! iii) This (idam)
body (śarīram) is called the ‘field’
(kṣetram). iv) The one (yaḥ) who knows (vetti) this (etat), he (tam) is ‘the ‘knower of the field’ (kṣetrajñaḥ); thus (iti) say (prāhuḥ) those
who know that (tad-vidaḥ). ||13.1||
(Answer to
5th question)
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥१३. २॥
kṣetrajñaṃ
cāpi māṃ viddhi sarvakṣetreṣu bhārata! |
kṣetrakṣetrajñayor-jñānaṃ yat taj[14]-jñānaṃ mataṃ mama ||13.2||
kṣetrakṣetrajñayor-jñānaṃ yat taj[14]-jñānaṃ mataṃ mama ||13.2||
bhārata! sarva-kṣetreṣu kṣetrajñaṃ[15] mām[16] api
viddhi[17] | ca
kṣetra-kṣetrajñayoḥ yat jñānaṃ, tat[18] jñānaṃ
(iti) mama[19]
matam |
O, Descendent of Bharata (bhārata!)!
May you know (viddhi) Me (mām) alone (api) as the knower of the body (kṣetrajñam)
in all the bodies (sarva-kṣetreṣu).
That (tat) knowledge (jñānam), which (yat) is of the body and of the knower of the body (kṣetra-kṣetrajñayoḥ), is (truly) the knowledge (jñānam) in My (mama) vision (matam). ||13.2||
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥१३.३॥
tat kṣetraṃ
yac[20]-ca
yādṛk-ca yadvikāri yataś[21]-ca
yat |
sa ca yo[22] yat-prabhāvaś[23]-ca tat samāsena me śṛṇu ||13.3||
sa ca yo[22] yat-prabhāvaś[23]-ca tat samāsena me śṛṇu ||13.3||
tat[24]
kṣetraṃ, yat ca yādṛk, ca yad-vikāri, ca yataḥ yat, saḥ ca yaḥ, yat prabhāvaḥ ca,
tat[25]
samāsena me śṛṇu
|
What is that (tat) kṣetra (kṣetram),
and (ca) is of what (yat) nature
(yādṛk),
and (ca) what are its modifications (yad-vikāri),
and (ca) from what (yataḥ) which
(yat) has come,
and (ca) who (yaḥ) is the kṣetrajña
(saḥ),
and (ca) what (yat) is (his)
glory (prabhāvaḥ),
(for) that (tat),
listen (śṛṇu) to Me (me) in brief
(samāsena). ||13.3||
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥१३.४॥
ṛṣibhir-bahudhā
gītaṃ chandobhir-vividhaiḥ pṛthak |
brahmasūtrapadaiś[26]-caiva hetumadbhir-viniścitaiḥ ||13.4||
brahmasūtrapadaiś[26]-caiva hetumadbhir-viniścitaiḥ ||13.4||
ṛṣibhiḥ bahudhā
gītaṃ[27], vividhaiḥ
chandobhiḥ[28]
(gītam), ca pṛthak | vi-niścitaiḥ hetumadbhiḥ brahmasūtra-padaiḥ[29] eva
(gītaṃ) |
It is sung (gītam) in many ways (bahudhā)
by the ṛṣis (ṛṣibhiḥ) through the
varied (vividhaiḥ) and distinct (pṛthak) Vedic/Vedantic sentences (chandobhiḥ). And (ca) it is indeed (eva) explained
by the sentences of the Veda, which reveal Brahman (brahmasūtra-padaiḥ), without doubt (vi-niścitaiḥ), by implication, and with reasoning (hetumadbhiḥ). ||13.4||
(Ans
3 continues - Svarūpa of the Kṣetra)
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥१३. ५॥
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥१३. ६॥
mahābhūtānyahaṅkāro[30]
buddhir-avyaktam-eva ca |
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13.5||
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13.5||
icchā dveṣaḥ
sukhaṃ duḥkhaṃ saṅghātaś[31]-cetanā
dhṛtiḥ |
etat kṣetraṃ samāsena savikāram-udāhṛtam ||13.6||
etat kṣetraṃ samāsena savikāram-udāhṛtam ||13.6||
mahābhūtāni, ahaṅkāraḥ, buddhiḥ ca, avyaktam[32]eva,
ca daśa indriyāṇi, ekaṃ ca, pañca indriya-gocarāḥ.....
(Vikāra (modifications) of the Kṣetra)
.....icchā, dveṣaḥ[33],
sukhaṃ, duḥkhaṃ, saṅghātaḥ, cetanā[34],
dhṛtiḥ, sa-vikāram etat kṣetraṃ samāsena udāhṛtam |
The (five) great elements (mahābhūtāni), the Hiraṇyagarbha (ahaṅkārah), the collective intelligence
(buddhiḥ), the unmanifest cause (avyaktam/Mūla
Prakṛti/Māyā) indeed
(eva), and (ca) the ten (daśa) senses
organs (indriyāṇi), and (ca) the one (ekam) mind, the five (pañca)
objects of the senses (indriya-gocarāḥ).....
||13.5||
.....desire (icchā), aversion (dveṣaḥ),
pleasure (sukham), pain (duḥkham), the body-mind-sense complex (saṅghātaḥ), intelligence/cognition (cetanā), fortitude (dhṛtiḥ) - this (etat) is the
field (kṣetram), which is described (udāhṛtam) briefly (samāsena) along with its modifications (sa-vikāram). ||13.6||
(Ans to 5th Q – Jñānam)
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥१३. ७॥
amānitvam-adambhitvam-ahiṃsā
kṣāntir-ārjavam |
ācāryopāsanaṃ śaucaṃ sthairyam-ātmavinigrahaḥ ||13.7||
ācāryopāsanaṃ śaucaṃ sthairyam-ātmavinigrahaḥ ||13.7||
amānitvam[36], adambhitvam[37], ahiṃsā,
kṣāntiḥ, ārjavam, ācāryopāsanaṃ, śaucaṃ, sthairyam, ātma-vinigrahaḥ....
Humility/Absence of arrogance (amānitvam),
unpretentiousness/absence of conceit (adambhitvam), not hurting/non-injury
(ahiṃsā), accommodation/ forbearance (kṣāntiḥ),
straightforwardness (ārjavam), service to the teacher (ācāryopāsanam),
cleanliness/purity (external, internal, and religious) (śaucam),
steadfastness (sthairyam), mastery over one's self (ātmavinigrahaḥ
)… ||13.7||
इन्द्रियार्थेषु वैराग्यमनहंकार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥१३. ८॥
indriyārtheṣu
vairāgyam-anahaṅkāra eva ca |
janmamṛtyujarāvyādhi-duḥkhadoṣānudarśanam ||13.8||
janmamṛtyujarāvyādhi-duḥkhadoṣānudarśanam ||13.8||
indriyārtheṣu vairāgyaṃ, ca anahaṅkāraḥ[38], janma-mṛtyu-jarāvyādhi-duḥkha-doṣānudarśanam
eva...
…dispassion (vairāgyam) with
reference to sense-objects (indriyārtheṣu), and (ca) absence of pride (anahaṅkāra), indeed (eva) seeing clearly (ānu-darśanam)
the pain (duḥkha) and defects (doṣa) in birth, death, old-age, disease (janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam).....
||13.8||
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१३.९॥
asaktir-anabhiṣvaṅgaḥ
putradāragṛhādiṣu |
nityaṃ ca samacittatvam-iṣṭāniṣṭopapattiṣu ||13.9||
nityaṃ ca samacittatvam-iṣṭāniṣṭopapattiṣu ||13.9||
putra-dāra-gṛhādiṣu
asaktiḥ, anabhiṣvaṅgaḥ [39], ca
iṣṭāniṣṭopapattiṣu nityaṃ sama-cittatvam[40] ....
… non-attachment/ absence of sense of
ownership (asaktiḥ) and non-identification /absence of obsession (anabhiṣvaṅgaḥ)
towards the child, spouse, house and the like (putra-dāra-gṛhādiṣu), and
(ca) constant (nityam) evenness of the mind (sama-cittatvam)
with reference to occurrence (upapattiḥ) of the what is desired and unwanted
(iṣṭāniṣṭopapattiṣu)… ||13.9||
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
mayi
cānanyayogena bhaktir-avyabhicāriṇī |
viviktadeśasevitvam-aratir-janasaṃsadi ||13.10||
viviktadeśasevitvam-aratir-janasaṃsadi ||13.10||
…and (ca) an unswerving (avyabhicāriṇī
) devotion (bhaktiḥ) in Me (mayi) that is not connected to
anything else (ananya-yogena), the disposition of retiring to a quiet
place (viviktadeśa-sevitvam), a distaste (aratiḥ) for people’s
company (jana-saṃsadi)… ||13.10||
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१३.११॥
adhyātmajñānanityatvaṃ
tattvajñānārthadarśanam |
etaj[44]-jñānam-iti proktam-ajñānaṃ yad[45]ato’[46]nyathā ||13.11||
etaj[44]-jñānam-iti proktam-ajñānaṃ yad[45]ato’[46]nyathā ||13.11||
adhyātma-jñāna-nityatvaṃ, tattva-jñānārtha-darśanam:
etat jñānam[47]
iti proktam, ajñānaṃ[48] [49]yat[50]
ataḥ anyathā
|
..…always (dwelling upon) knowledge
centred on the self (adhyātma-jñāna-nityatvam), keeping in view the
purpose of knowledge of truth (tattva-jñānārtha-darśanam)…(all) this (etat)
that was told (proktam) is the means (values) to knowledge (jñānam).
What (yat) is the opposite (anyathā)
to it (ataḥ) is ignorance (ajñānam). ||13.11||
(12th-17th -
Ans to 6th question – Jñeyam)
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
(Paradoxical
presentation of the vastu starts)
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३.१२॥
jñeyaṃ yat
tat pravakṣyāmi yaj[51]-jñātvāmṛtam-aśnute |
yat jñeyaṃ[54], yat jñātvā[55]
amṛtam aśnute, tat[56] pra-vakṣyāmi
| tat anādimat paraṃ brahma na sat ucyate[57], na
asat[58] |[59]
I will tell you clearly (pra-vakṣyāmi), that (tat), which (yat) is to be known (jñeyam),
knowing (jñātvā) which (yat), one gains (aśnute) immortality (amṛtam).
That (tat) is said to be (ucyate) Brahman (brahma), which has no beginning (anādimat), is limitless (param),
is neither (na) existent (as an
object - sat), nor (na) non-existent (asat). ||13.12||
(Paradoxical Presentation - jñeyam - na-sat)
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३.१३॥
sarvataḥ
pāṇipādaṃ tat sarvato'[60]kṣiśiromukham
|
sarvataḥ śrutimal[61]loke sarvam-āvṛtya tiṣṭhati ||13.13||
sarvataḥ śrutimal[61]loke sarvam-āvṛtya tiṣṭhati ||13.13||
tat sarvataḥ pāṇipādaṃ, sarvato'kṣi-śiro-mukham[62], sarvataḥ
śrutimat, loke sarvam āvṛtya[63]
tiṣṭhati |
That
(tat - jñeyam Brahman) has
hands and feet (pāṇi-pādam)
everywhere (sarvataḥ), has eyes,
heads/mouths (faces) everywhere (sarvato'kṣi-śiro-mukham),
has ears (śrutimat) everywhere (sarvataḥ), and exists (tiṣṭhati) pervading (āvṛtya) everything (sarvam) in the universe (loke).
||13.13||
(jñeyam
- na-asat
Again Paradox
- Saguṇa yet Nirguṇa)
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१३.१४॥
sarvendriyaguṇābhāsaṃ
sarvendriyavivarjitam |
asaktaṃ sarvabhṛc[64]-caiva nirguṇaṃ guṇabhoktṛ ca ||13.14||
asaktaṃ sarvabhṛc[64]-caiva nirguṇaṃ guṇabhoktṛ ca ||13.14||
That (jñeyam Brahman) appears
as one with attributes of sense-organs (sarvendriya-guṇābhāsam),
yet (ca) is free from all the sense organs
(sarvendriya-vivarjitam), is
unattached (asaktam), yet (eva) is the sustainer of all (sarva-bhṛt), is free from the (three)
qualities (nirguṇam), yet (ca) is the experiencer of the (three)
qualities (guṇa-bhoktṛ). ||13.14||
बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१३.१५॥
bahir-antaś[71]-ca
bhūtānām-acaraṃ caram-eva ca |
sūkṣmatvāt tad[72]-avijñeyaṃ dūrasthaṃ cāntike ca tat ||13.15||
sūkṣmatvāt tad[72]-avijñeyaṃ dūrasthaṃ cāntike ca tat ||13.15||
bhūtānām (bahiḥ antaḥ ca), (ca acaraṃ
caram eva), (ca tat sūkṣmatvāt avijñeyaṃ), (ca antike ca dūrasthaṃ tat) |
That jñeyaṃ Brahman (tat) is outside (bahiḥ) and (ca) inside (antaḥ) of the beings (bhūtānām), which does not move (acaram) and (ca) indeed (eva) what
moves (caram). And (ca) because it is subtle (sūkṣmatvāt), that (tat) is not known (avijñeyaṃ),
and (ca) is near (antike) as well as (ca) far (dūrasthaṃ) |||13.15||
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१३.१६॥
avibhaktaṃ ca
bhūteṣu vibhaktam-iva ca sthitam |
bhūtabhartṛ ca taj[73]-jñeyaṃ grasiṣṇu prabhaviṣṇu ca ||13.16||
bhūtabhartṛ ca taj[73]-jñeyaṃ grasiṣṇu prabhaviṣṇu ca ||13.16||
avibhaktaṃ ca bhūteṣu, vibhaktam iva
sthitam | ca tat jñeyaṃ bhūtabhartṛ ca, grasiṣṇu ca, prabhaviṣṇu |
That (tat) which is to be known (jñeyaṃ - Brahman) is undivided (avibhaktam), and (ca) remains (sthitam)
seemingly (iva) divided (vibhaktam) in the beings (bhūteṣu), and (ca) is the
sustainer of the beings and elements (bhūtabhartṛ),
and (ca) is the devourer (grasiṣṇu) and (ca) is the creator (prabhaviṣṇu).
||13.16||
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१३.१७॥
jyotiṣām-api
taj[74]-jyotis-tamasaḥ
param-ucyate |
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||13.17||
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||13.17||
tat jyotiṣām api jyotiḥ, tamasaḥ param
ucyate, jñānaṃ jñeyaṃ jñāna-gamyaṃ sarvasya hṛdi vi-ṣṭhitam |
That jñeyaṃ Brahman (tat), is also (api) the light (jyotiḥ) of
lights (jyotiṣām) is said to be (ucyate) beyond (param) ignorance (tamasaḥ),
is knowledge (jñānaṃ), has to be
known (jñeyaṃ), which is arrived at
by knowledge (jñāna-gamyaṃ), and is
present (vi-ṣṭhitam) in the minds (hṛdi) of all (sarvasya). ||13.17||
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१३.१८॥
iti kṣetraṃ
tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ |
madbhakta etad[75] vijñāya madbhāvāyopapadyate ||13.18||
madbhakta etad[75] vijñāya madbhāvāyopapadyate ||13.18||
iti kṣetraṃ[76]
tathā jñānaṃ[77]
ca jñeyaṃ[78]
samāsataḥ uktaṃ | madbhaktaḥ etat vijñāya[79]
madbhāvāya[80]
upa-padyate
|
Thus (iti), the kṣetra (kṣetram)
as well as (tathā) the (means of
gaining) knowledge (jñānam), and (ca) what is to be known (jñeyam) have been told (uktam) in brief (samāsataḥ). My devotee (madbhaktaḥ),
knowing this (etat) clearly (vijñāya) is eligible (upa-padyate) for gaining My state (mad-bhāvāya). ||13.18||
{Answer to
1st (prakṛtim) and 2nd question (puruṣam)}
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥१३.१९॥
prakṛtiṃ
puruṣaṃ caiva[81]
viddhyanādi ubhāvapi[82] |
vikārāñ[83]ś-ca guṇāṃś[84]-caiva viddhi prakṛtisambhavān ||13.19||
vikārāñ[83]ś-ca guṇāṃś[84]-caiva viddhi prakṛtisambhavān ||13.19||
prakṛtiṃ ca puruṣaṃ ubhau api anādi eva
viddhi | ca vikārān ca guṇān api prakṛti-sambhavān[85] eva
viddhi |
May you know (viddhi) that both (ubhau)
Prakṛti (prakṛtim) as well as (ca) Puruṣa (puruṣam) also (api) are
beginningless (anādi) indeed (eva). May you also (ca) know (viddhi) that
the modifications (vikārān) and (ca)
the qualities (guṇān) are indeed (eva)
born of Prakṛti (prakṛti-sambhavān).
||13.19||
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥१३.२०॥
kārya-kāraṇa-kartṛtve
hetuḥ prakṛtir-ucyate |
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve hetur-ucyate ||13.20||
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve hetur-ucyate ||13.20||
kārya[86]-kāraṇa[87]-kartṛtve
hetuḥ prakṛtiḥ ucyate | puruṣaḥ[88]
sukha-duḥkhānāṃ bhoktṛtve hetuḥ ucyate |
Prakṛti (prakṛtiḥ) is said to be (ucyate)
the cause (hetuḥ) in the creation of
the physical body (kārya) and
instruments (kāraṇa) (kārya-kāraṇa-kartṛtve). Puruṣa (puruṣaḥ) is said to be (ucyate) the cause (hetuḥ) with reference to the state of being the experiencer (bhoktṛtve) of pleasure and pain (sukha-duḥkhānām). ||13.20||
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३.२१॥
puruṣaḥ
prakṛtistho[89]
hi bhuṅkte prakṛtijān-guṇān |
kāraṇaṃ guṇasaṅgo’[90]sya sad-asad-yonijanmasu | |13.21||
kāraṇaṃ guṇasaṅgo’[90]sya sad-asad-yonijanmasu | |13.21||
prakṛtisthaḥ hi puruṣaḥ prakṛtijān
guṇān[91] bhuṅkte
| guṇasaṅgaḥ asya sad[92]-asad[93]-yoni-janmasu[94] kāraṇam
|
Since (hi) Puruṣa (puruṣaḥ - jīva)
exists in Prakṛti (prakṛti-sthaḥ),
(he) experiences (bhuṅkte) the
attributes (guṇān) born of Prakṛti (prakṛtijān). His (asya) attachment to the attributes (guṇa-saṅgaḥ) is the cause (kāraṇam)
for births in the higher/celestial (sat) and lower/animal (asat)
wombs (sad-asad-yoni-janmasu). ||13.21||
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥१३.२२॥
upadraṣṭānumantā
ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpyukto[95] dehe’[96]smin puruṣaḥ paraḥ ||13.22||
paramātmeti cāpyukto[95] dehe’[96]smin puruṣaḥ paraḥ ||13.22||
asmin dehe[97]
(sthitaḥ) api puruṣaḥ[98]
paraḥ (eva)| upadraṣṭā, ca anumantā, bhartā,
bhoktā, maheśvaraḥ, ca paramātmā iti uktaḥ |
The Being (puruṣaḥ) in this (asmin)
body (dehe) is the Limitless (paraḥ). He is the ultimate seer (upa-draṣṭā),
and (ca) the permitter (anumantā),
the sustainer (bhartā), the experiencer (bhoktā), the Supreme
Lord (maheśvaraḥ) and (ca) called (iti uktaḥ) the ‘limitless self’ (param-ātmā) also (api). ||13.22||
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३.२३॥
ya evaṃ vetti
puruṣaṃ prakṛtiṃ ca guṇaiḥ saha |
sarvathā vartamāno’[99]pi na sa bhūyo’[100]bhijāyate||13.23||
sarvathā vartamāno’[99]pi na sa bhūyo’[100]bhijāyate||13.23||
yaḥ puruṣaṃ, prakṛtiṃ ca guṇaiḥ[101]
saha evaṃ vetti, saḥ[102] sarvathā
vartamānaḥ api bhūyaḥ na abhi-jāyate|
The one (saḥ), who (yaḥ) knows (vetti) thus (evam), Puruṣa (puruṣam) and
(ca)
Prakṛti (prakṛtim) along with (saha) its attributes (guṇaiḥ), even though (api) engaged (vartamānaḥ) in all ways (sarvathā),
is not (na) born again (abhi-jāyate). ||13.23||
{Dhyāna (Yoga), Jñāna and Karmayoga}
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे
॥१३.२४॥
dhyānenātmani
paśyanti kecid[103]
ātmānam-ātmanā |
anye sāṃkhyena yogena karmayogena cāpare ||13.24||
anye sāṃkhyena yogena karmayogena cāpare ||13.24||
kecit dhyānena[104] ātmanā[105]
ātmānam ātmani[106]
paśyanti | anye sāṃkhyena[107], yogena[108] ca,
karma-yogena[109]
apare |
Some (kecit) see (paśyanti) the
self (ātmānam) by contemplation (dhyānena) by the mind (ātmanā -
the prepared mind) in the self (ātmani), others (anye) by enquiry (sāṃkhyena),
and (ca) by yoga (yogena), some
others (apare) by karmayoga (karma-yogena). ||13.24||
(manda-adhikāri)
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः॥१३.२५॥
anye tvevam-ajānantaḥ
śrutvānyebhya upāsate |
te’[110]pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||13.25||
te’[110]pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||13.25||
tu anye evam ajānantaḥ anyebhyaḥ śrutvā[111] upāsate
| ca te śruti-parāyaṇāḥ api mṛtyum ati-taranti[112] eva |
Yet (tu), others (anye), not
knowing (ajānantaḥ) in this manner (evam), having heard (śrutvā) from others (anyebhyaḥ - their teachers) follow (upāsate - that). And (ca) being committed to what they have
heard (śruti-parāyaṇāḥ), indeed (eva), they (te) also (api) cross (ati-taranti) death (mṛtyum). ||13.25||
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥१३.२६॥
yāvat sañjāyate
kiñcit sattvaṃ sthāvarajaṅgamam |
kṣetra-kṣetrajña-saṃyogāt-tad[113] viddhi bharatarṣabha! ||13.26||
kṣetra-kṣetrajña-saṃyogāt-tad[113] viddhi bharatarṣabha! ||13.26||
bharatarṣabha! yāvat kiñcit
sthāvara-jaṅgamam sattvaṃ sañjāyate, tat[114] kṣetra-kṣetrajña-saṃyogāt
viddhi |
O, the foremost in the clan of Bharata
(bharatarṣabha!)! May you know (viddhi) that as long as (yāvat) any (kiñcit) existent thing (sattvam) - moving or nonmoving (sthāvara-jaṅgamam)
- is born (sañjāyate), that (tat) is because of the union between the
kṣetra and kṣetrajña (kṣetra-kṣetrajña-saṃyogāt). ||13.26||
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥१३.२७॥
samaṃ sarveṣu
bhūteṣu tiṣṭhantaṃ parameśvaram |
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati[115] ||13.27||
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati[115] ||13.27||
yaḥ
vinaśyatsu[116]
sarveṣu bhūteṣu[117] [118]
parameśvaram avinaśyantaṃ[119] samaṃ
tiṣṭhantaṃ paśyati, saḥ[120]
paśyati |
The one (saḥ), who (yaḥ) sees (paśyati) the Lord (parameśvaram) existing as the same (samam) in all (sarveṣu) beings
(bhūteṣu), as the deathless (avinaśyantam) in the dying (vinaśyatsu), he alone sees (paśyati). ||13.27||
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥१३.२८॥
samaṃ paśyan
hi sarvatra samavasthitam-īśvaram |
na hinastyātmanātmānaṃ tato[121] yāti parāṃ gatim ||13.28||
na hinastyātmanātmānaṃ tato[121] yāti parāṃ gatim ||13.28||
hi sarvatra
sam-avasthitam īśvaraṃ samaṃ paśyan[122],
ātmanā ātmānaṃ[123] na
hinasti, tataḥ parāṃ gatim[124]
yāti |
Because of (hi) seeing (paśyan) the
Lord (īśvaram) as the same (samam), who exists in the same form (sam-avasthitam) everywhere (sarvatra), he does not (na) destroy (hinasti) himself (ātmānam) by himself (ātmanā). Thus (tataḥ), he reaches (yāti)
the ultimate (parām) end (gatim). ||13.28||
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥१३. २९॥
prakṛtyaiva
ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānam-akartāraṃ sa paśyati ||13.29||
yaḥ paśyati tathātmānam-akartāraṃ sa paśyati ||13.29||
ca yaḥ sarvaśaḥ prakṛtyā eva kriyamāṇāni
karmāṇi[125]
paśyati, tathā ātmānam akartāraṃ saḥ[126]
paśyati[127]|
He (saḥ), who (yaḥ) sees (paśyati) that actions (karmāṇi) are being performed (kriyamāṇāni) in all ways (sarvaśaḥ) by prakṛti (prakṛtyā) indeed (eva), therefore (tathā )
sees (paśyati) the self (ātmānam) as a non-doer (akartāram). ||13.29||
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥१३.३०॥
yadā
bhūtapṛthagbhāvam-ekastham-anupaśyati |
tata eva ca vistāraṃ brahma sampadyate tadā ||13.30.
tata eva ca vistāraṃ brahma sampadyate tadā ||13.30.
yadā bhūta-pṛthag[128]-bhāvam
ekasthaṃ, ca tataḥ eva vistāram anu-paśyati, tadā brahma sam-padyate |
When (yadā) one sees clearly (anu-paśyati), the condition of
distinction in the beings (bhūta-pṛthag-bhāvam), as having its existence
in one (ekastham), and (ca) from that Brahman (tataḥ) alone (ca eva) is its
projection/distinctions (vistāram), then (tadā) he gains (sam-padyate)
Brahman (brahma). ||13.30||
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३.३१॥
anāditvān[129]-nirguṇatvāt
paramātmāyam-avyayaḥ |
śarīrastho’[130]pi kaunteya! na karoti na lipyate ||13.31||
śarīrastho’[130]pi kaunteya! na karoti na lipyate ||13.31||
kaunteya! ayam avyayaḥ paramātmā[131] anāditvāt
nirguṇatvāt[132]
śarīrasthaḥ api, na karoti na lipyate[133]|
O, Son of Kunti (kaunteya!)! This (ayam)
imperishable (avyayaḥ) limitless self (param-ātmā), being beginningless (anāditvāt), attributeless
(nirguṇatvāt), although (api) abiding
in the body (śarīrasthaḥ), does not (na) perform any action (karoti), is not (na) affected (lipyate) by
the results of actions. ||13.31||
{Example of
the air from Kaṭhopaniṣad (here the
space)}
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥१३.३२॥
yathā
sarvagataṃ saukṣmyād[134]-ākāśaṃ
nopalipyate |
sarvatrāvasthito[135] dehe tathātmā nopalipyate [136]||13.32||
sarvatrāvasthito[135] dehe tathātmā nopalipyate [136]||13.32||
yathā sarvagatam ākāśaṃ[137] saukṣmyāt[138] na
upa-lipyate[139],
tathā[140]
dehe sarvatra avasthitaḥ ātmā na upa-lipyate[141]|
Just as (yathā) the all-pervasive (sarva-gatam)
space (ākāśam), because of its subtlety
(saukṣmyāt) is not (na) affected (upa-lipyate), similarly (tathā),
the self (ātmā) abiding (avasthitaḥ) in the whole (sarvatra) body (dehe) is not (na) affected
(upa-lipyate)| ||13.32||
(Example of
the sun from Kaṭhopaniṣad)
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३.३३॥
yathā
prakāśayatyekaḥ kṛtsnaṃ lokam-imaṃ raviḥ |
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata! [142]||13.33.
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata! [142]||13.33.
bhārata! yathā ekaḥ raviḥ[143] imaṃ kṛtsnaṃ lokaṃ[144] prakāśayati[145],
tathā[146]
kṣetrī[147]
kṛtsnaṃ kṣetraṃ[148] prakāśayati[149] |
O, Descendant of Bharata (bhārata!)! Just as (yathā) one (ekaḥ) sun (raviḥ) illumines (prakāśayati) this entire (kṛtsnam)
world (lokam), similarly (tathā), the one who obtains in the body (kṣetrī) illumines (prakāśayati) the entire (kṛtsnam) body (kṣetram). ||13.33||
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं
ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं
च ये विदुर्यान्ति ते परम् ॥१३.३४॥
kṣetra-kṣetrajñayor-evam-antaraṃ
jñānacakṣuṣā |
bhūtaprakṛtimokṣaṃ ca ye vidur-yānti te param ||13.34||
bhūtaprakṛtimokṣaṃ ca ye vidur-yānti te param ||13.34||
evaṃ kṣetra-kṣetrajñayoḥ antaraṃ[150] ca
bhūtaprakṛti-mokṣaṃ ye jñāna-cakṣuṣā viduḥ, te[151]
paraṃ yānti
|
Those (te), who (ye) in this
manner (evam) know (viduḥ) the distinction (antaram) between the physical body (kṣetra) and the knower of the body (kṣetrajña) through the eyes of wisdom (jñāna-cakṣuṣā), and know the freedom
from Prakṛti (bhūta-prakṛti-mokṣam), the
cause of the beings[152],
they go (yānti) to the ultimate end (param). ||13.34||
***
ॐ
तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे
क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः॥१३॥
oṃ tat sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
kṣetra-kṣetrajña-vibhāga-yogo nāma trayodaśo’dhyāyaḥ (13)
***
Om, That (tat) is the
only reality (sat).
Thus concludes the thirteenth chapter
titled Kṣetra-Kṣetrajña-Vibhāga-yogaḥ
(Topic of the known and the knower),
in the Bhagavadgītā, which is the
essence of the Upaniṣads, whose subject matter is both knowledge of Brahman and
Yoga, which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[4] This śloka is not
there in many texts.
[5] prakṛtiṃ puruṣam relate to kṣetraṃ
kṣetrajñam
[6] jñānaṃ jñeyam - another category
ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
- ईशोपनिषत् 1
सदेव सोम्येदमग्र आसीत्। -छान्दोग्योपनिषत् 6.2.1
अदसस्तु विप्रकृष्टे, तदिति परोक्षे विजानीयात् ॥
[12] idaṃ (dp) śarīram (noun)
[15] tvam-pada
[16] tat-pada
[17] kṣetrajñaṃ cāpi māṃ
- Mahāvākya - Sāmānādhikaraṇyam
[18] tat (co-relative) yat
(relative)
[19] mama (6.1) - mati-buddhi-pūjārthebhyaś-ca - Aṣ 3.2.188
(ktaḥ, vartamāne,
dhātoḥ, pratyayaḥ, paraśca)
[24] tat (co-relative) yat
(relative)
[25] tat (co-relative) yat
(relative)
[27] gītam (verb) = is sung
[28] vividhaiḥ (adj) chandobhiḥ
(noun)
[29] vi-niścitaiḥ (adj) hetumadbhiḥ
(adj) brahmasūtra-padaiḥ (noun). Brahmasūtra here does not mean the
famous text - Telang
[32] Looks like 25 principles
of Sāṃkhya - 1 Avyaktam, 1 Buddhi (Mahat?),
1 Ahaṅkāraḥ,
5 Mahābhūtas, 10 Indriyas, 1 Mind, 5 Indriya-gocaraḥ = 24
(the sequence is not maintained for pāda-pūraṇam)
[33] Looks like Vaiśeṣika
categories (considered as inherent attributes of Ātmā, are actually
attributes of the kṣetraṃ,
not of the kṣetrajñaḥ, which is Ātmā)
- rūpa, rasa, gandha, sparśa, saṃkhyā, parimāṇa, pṛthaktva, saṃyoga,
vibhāga, paratva, aparatva, buddhi, sukha, duḥkha, icchā, dveṣa, prayatna, gurutva, dravatva, sneha, saṃskāra,
adṛṣṭa- dharma, adharma and śabda.
[34] cetanā - cognition, not consciousness
[35] Values/attitudes wrt to
one’s own self starts.
[36] amānitvam - not like
Satyajit Ray
[37] adambhitvam - not like Anurag Kashyap
[38] anahaṅkāraḥ (na ahaṅkāraḥ) - Nañ Tatpuruṣaḥ - (nañ-
Aṣ 2.2.6, (tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ), + na lopo nañaḥ- Aṣ - 6.3.73)
[39] anabhiṣvaṅgaḥ (na abhiṣvaṅgaḥ) - Nañ Tatpuruṣaḥ - (nañ- Aṣ 2.2.6 tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ), +, na lopo nañaḥ- Aṣ - 6.3.73)
[40] nityam (adj) sama-cittatvam
(noun)
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ -
Ch13.10.
[42] avyabhicāriṇī (adj) bhaktiḥ
(noun)
[43] na vyabhicāriṇī - avyabhicāriṇī - Nañ Tatpuruṣaḥ - nañ
- Aṣ 2.2.6, (tatpuruṣaḥ, vibhāṣā, sup,saha supā, samāsaḥ), + na lopo nañaḥ - Aṣ 6.3.73)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[47] jñānam here means
values, not knowledge - jñāyate anena iti - karaṇe lyuṭ.
[48] ajñānaṃ - mānitvam,
dambhitvam, hiṃsā, a-kṣāntiḥ, nārjavam, na-ācāryopāsanam, aśaucaṃ, asthairyam, ātma-na-nigrahaḥ
[49] ajñānaṃ - na jñānaṃ - Nañ Tatpuruṣaḥ - nañ-
Aṣ 2.2.6, (tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ),
+ na lopo nañaḥ - Aṣ 6.3.73)
[50] etat (relative) yat
(co-relative)
[54] jñeyam is always tat-pada
[56] yat (relative) yat
(relative) tat (co-relative)
[57] That is neither sat
nor asat.
[58] Earlier, sat and asat meant cause and effect respectively.
[59] na sat tat na asat ucyate - tātparyā śakti. When the intent
of the speaker is not working through abhidhā
or lakṣaṇā
or vyañjanā, then it is tātparyā śakti. Here the objective is to present
the jñeyam as independent of any cause (karaṇa-nirapekṣa)
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
स॒हस्र॑शीर्षा॒ पुरु॑षः । स॒ह॒स्रा॒क्षः स॒हस्र॑पात् । - पुरुषसूक्तम्
1
[65] sarvendriya-guṇābhāsaṃ - Saguṇa Nirākāra
[66] sarvendriya-vivarjitam - Nirguṇa Nirākāra
[67] asaktam - Nirguṇa Nirākāra
[68] sarvabhṛt eva - Saguṇa Sākāra
[69] nirguṇam (nirguṇam means devoid of any
characteristics)
[70] guṇabhoktr
- Saguṇa Sākāra
[76] kṣetram - in ślokas 5th-6th
[77] jñānam - in ślokas
7th - 11th
[78] jñeyam - in ślokas
12th -17th
[80] madbhāvāya - 4th case
[85] prakṛti-sambhavān - Sāṃkhya theory
[86] kārya (10) - ākāśa, vāyu,
agnih, āpah, pṛthivi, śabda, sparśa, rūpa, rasa, gandhaḥ
[87] kāraṇa (13) - buddhiḥ,
ahaṅkāraḥ, manaḥ, srotra, tvak, rasanā, netra, ghrāṇa, vāk, hasta, pāda, upasthā, gudā.
[88] puruṣaḥ - here means the jīva
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[91] prakṛtijān (adj) guṇān
(noun)
[94] sadyoni, asadyoni - means
higher (celestial) and lower (animals and plants) births here
respectively.
[97] asmin (dp) dehe (noun)
[98] puruṣaḥ - Samkhya?
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[101] sattva, rajas, tamas
[102] yaḥ (relative) saḥ
(co-relative)
[104] dhyānena - elaborated in
Ch 6.11-32
[105] ātmanā ātmānam ātmani - It’s a popular phrase use in the Bhāgavatam
also. See the self through the mind.
[106] ātmanā ātmānam ātmani - means nididhyāsana
[107] sāṃkhyena - elaborated in Ch 2.11-30.Sāṃkhya - here jñānena by a Jñānī/Sannyāsī
[108] yogena - elaborated in Ch 2.40-72. Clear reference to Yoga
[109] Specific reference to Karmayoga
- by Karmayoga
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[112] mṛtyum ati-taranti - By their commitment alone they cross death???
[114] yāvat (relative) tat
(co-relative)
[115] yaḥ paśyati sa paśyati - much quoted
[117] vinaśyatsu (adj) sarveṣu
(adj) bhūteṣu (noun)
(dūrantikārthebhyaḥ,
anabhihite)
(Arthālaṅkāra). When a conflict (virodha) in the meaning appears (ābhāṣa), which is not a conflict (virodhābhāṣa) at all. The one who is not destroyed
(indestructible) when all beings (physical bodies) are destroyed. यः स सर्वेषु भूतेषु नश्यत्सु, न विनश्यति ॥ - Ch 8.20.
[120] yaḥ (relative) saḥ
(co-relative)
pratyayaḥ, paraśca)
[123] ātmanā ātmānam - Typical usage
[124] tato yāti parāṃ (adj)
gatim (noun) - oft quoted
[125] prakṛtyā eva kriyamāṇāni karmāṇi (1st case karma being uktam) prakṛtyā (3rd case karta being anuktam)
[126] yaḥ (relative) saḥ
(co-relative)
(saṃhitāyām)
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[131] ayam (dp) avyayaḥ (adj) paramātmā (noun)
[132] anāditvāt nirguṇatvāt - I cannot see the
logic
[133] na lipyate
एकस्तथा सर्वभूतान्तरात्मा, रूपं रूपं प्रतिरूपो बहिश्च ॥ - कठोपनिषत्
2.2.10
[137] sarvagatam (lakṣaṇa) ākāśam (noun)
[138] saukṣmyāt - akartaryṛurṇe
pañcamī
Aṣ 2.3.24 (hetau)
[139] 1st nopalipyate
[140] Simile - yathā (relative) tathā (co-relative) - Dṛṣṭānta alaṅkāra (Arthālaṅkāra)
[141] 2nd nopalipyate
एकस्तथा सर्वभूतान्तरात्मा, न लिप्यते लोकदुःखेन बाह्यः ॥ - कठोपनिषत् 2.2.11
[143] ekaḥ (adj) raviḥ (noun)
[144] imam (dp) kṛtsnam (adj) lokam (noun)
[145] prakāśayati
[146] Simile - yathā (relative) tathā (co-relative) - Dṛṣṭānta alaṅkāra (Arthālaṅkāra)
[147] kṣetrī = kṣetrajñaḥ
[148] kṛtsnam (adj) kṣetram
(noun)
[149] prakāśayati repeated.
[150] antaram - kṣetra is
inert, subject to modification, transient, and subject to destruction.
Kṣetrajña
is consciousness, unchangable, eternal, and indestructible.
[151] ye (relative) te
(co-relative)
[152] But, Prakṛti is
not the cause of beings!
