इतिहासःItihasa
Bhagavad Gita · Chapter 13

Kshetra Kshetrajna Vibhaga Yoga

क्षेत्रक्षेत्रज्ञविभागयोगः
Text
In this chapterSanskrit allTransliteration allEnglish allHindi allWord meanings none yetHinglish none yetMissing layers are left empty, never guessed.
13.1BG-13-1

अर्जुन उवाचarjuna uvāca

प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च । एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥

prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca | etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava ||

Translation

Swami SivanandaArjuna 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."

Swami GambiranandaSwami Gambhirananda has not translated this verse. Many editions of the Bhagavad Gita do not contain this verse, including the commentary by Shankaracharya. If this verse is included, the total number of verses in the Bhagavad Gita is 701.

Swami AdidevanandaThis is not a sentence, so there is nothing to fix.

Dr. S. SankaranarayanNo translation of this sloka is available.

Shri Purohit SwamiArjuna asked, "My Lord, who is God, what is Nature, what is Matter, and what is the Self? What is Wisdom, and what is worth knowing? I wish to have this explained."

Hindi

Swami Tejomayanandaअर्जुन ने कहा -- हे केशव ! मैं, प्रकृति और पुरुष, क्षेत्र और क्षेत्रज्ञ तथा ज्ञान और ज्ञेय को जानना चाहता हूँ।।

Word meaningsHinglish
13.2BG-13-2

श्री भगवानुवाचइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥

śrī bhagavānuvācaidaṃ śarīraṃ kaunteya kṣetramityabhidhīyate| etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||

Translation

Swami SivanandaThe 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."

Swami GambiranandaThe Blessed Lord said, "O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it the 'knower of the field'."

Swami AdidevanandaThe Lord said, "O Arjuna, this body is called the Field, Ksetra. Those who know the self call the one who knows it the Field-knower, Ksetrajna."

Dr. S. SankaranarayanThe Bhagavat said, "O son of Kunti! This physical body is called the 'field' (decayer-cum-protector); He who sensitizes it—His knowers call Him properly the 'Field-sensitizer'.

Shri Purohit SwamiLord Shri Krishna replied: O Arjuna! The body of a person is the playground of the Self; and That which knows the activities of Matter, sages call the Self.

Hindi

Swami Tejomayanandaश्रीभगवान् ने कहा -- हे कौन्तेय ! यह शरीर क्षेत्र कहा जाता है और इसको जो जानता है, उसे तत्त्वज्ञ जन, क्षेत्रज्ञ कहते हैं।।

Word meaningsHinglish
13.3BG-13-3

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥

kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata | kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ||

Translation

Swami SivanandaDo 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.

Swami GambiranandaAnd, O scion of the Bharata dynasty, understand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowledge of the field and the knower of the field.

Swami AdidevanandaAnd know Me also as the Knower of all Fields, O Arjuna. In My view, the knowledge of the Field and its Knower is the true knowledge.

Dr. S. SankaranarayanO descendant of Bharata! You should know Me to be the one who sensitizes the fields of all. The knowledge of the field and the one who sensitizes it—that knowledge is, in fact, the understanding of Me.

Shri Purohit SwamiI am the omniscient Self that abides in the realm of matter; knowledge of matter and of the all-knowing Self is wisdom.

Hindi

Swami Tejomayanandaहे 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।।

Word meaningsHinglish
13.4BG-13-4

तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु ॥

tatkṣetraṃ yacca yādṛk ca yadvikāri yataśca yat| sa ca yo yatprabhāvaśca tatsamāsena me śrṛṇu ||

Translation

Swami SivanandaHear 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.

Swami GambiranandaHear from Me in brief about all that, what that field is and how it is; what its changes are, and what causes what effect; and who He is, and what His powers are.

Swami AdidevanandaListen briefly from Me what the Field is, what it is like, what its modifications are, what purpose it serves, and what it is; as well as who the Self is and what its powers are.

Dr. S. SankaranarayanWhat is that Field and what is its nature? Why does it undergo modifications, where does it come from, and what is its purpose? Who is the Field-sensitizer and what is His nature? Listen to all this from Me collectively.

Shri Purohit SwamiWhat is called Matter, of what it is composed, whence it came, and why it changes, what the Self is, and what its power - this I will now briefly set forth.

Hindi

Swami Tejomayanandaइसलिये, 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।।

Word meaningsHinglish
13.5BG-13-5

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः ॥

ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak| brahmasūtrapadaiścaiva hetumadbhirviniśicataiḥ ||

Translation

Swami SivanandaSages have sung in many ways, with various distinctive chants and also with suggestive words indicative of the Absolute, full of reasoning and decisive.

Swami GambiranandaIt has been sung of in various ways by the Rsis, separately by the different branches of Vedic texts, and also by the rational and convincing sentences themselves which are indicative of and lead to Brahman.

Swami AdidevanandaIt has been sung by seers in various ways, in various distinctive hymns, and also in the well-reasoned and conclusive words of the Brahma-sutras.

Dr. S. SankaranarayanThis has been sung many times by sages, and also has been clearly decided in the various Vedas in different contexts by means of their words that are suggestive of the Brahman (i.e. in the Upanishads) and are full of reasoning.

Shri Purohit SwamiSeers have sung of it in various ways, in many hymns and sacred Vedic songs, weighty in thought and convincing in their arguments.

Hindi

Swami Tejomayananda(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)।।

Word meaningsHinglish
13.6BG-13-6

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥

mahābhūtānyahaṅkāro buddhiravyaktameva ca| indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||

Translation

Swami SivanandaThe great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses.

Swami GambiranandaThe great elements, egoism, intellect, and the Unmanifest itself; the ten organs and the one, and the five objects of the senses;

Swami AdidevanandaThe great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses, and the one, in addition, the five objects of the senses;

Dr. S. SankaranarayanThe five great elements, egotism, the intellect, the unmanifest, and the ten organs and the five objects of the senses.

Shri Purohit SwamiThe five great fundamentals—earth, fire, air, water, and ether—personality, intellect, the mysterious life force, the ten organs of perception and action, the mind, and the five domains of sensation—

Hindi

Swami Tejomayanandaपंच महाभूत, अहंकार, बुद्धि, अव्यक्त (प्रकृति), दस इन्द्रियाँ, एक मन, इन्द्रियों के पाँच विषय।।

Word meaningsHinglish
13.7BG-13-7

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanādhṛtiḥ| etatkṣetraṃ samāsena savikāramudāhṛtam ||

Translation

Swami SivanandaDesire, hatred, pleasure, pain, the aggregate (body), intelligence, and fortitude—the field has thus been briefly described with its modifications.

Swami GambiranandaDesire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude—this field, together with its modifications, has been spoken of briefly.

Swami AdidevanandaDesire, hatred, pleasure, and pain, and the combination that constitutes the basis of consciousness—or the individual self—have been briefly described here, along with their modifications.

Dr. S. SankaranarayanThe desire, the hatred, the pleasure, the pain, the aggregate, the sensibility, and the feeling of satisfaction (or self-find): This, together with its modifications, is collectively called 'the Field'.

Shri Purohit SwamiDesire, aversion, pleasure, pain, sympathy, vitality, and the persistent clinging to life—these are, in brief, the constituents of changing matter.

Hindi

Swami Tejomayanandaइच्छा, 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।।

Word meaningsHinglish
13.8BG-13-8

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥

amānitvamadambhitvamahiṃsā kṣāntirārjavam| ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||

Translation

Swami SivanandaHumility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control.

Swami GambiranandaHumility, unpretentiousness, non-injury, forbearance, sincerity, service to the teacher, cleanliness, steadiness, and control of the body and its organs;

Swami AdidevanandaModesty, absence of ostentation, non-injury, patience, sincerity, service to the preceptor, purity, firmness, and self-restraint;

Dr. S. SankaranarayanAbsence of pride, absence of hypocrisy, harmlessness, patience, uprightness, service to the preceptor, purity of mind and body, steadfastness, and self-control.

Shri Purohit SwamiHumility, sincerity, harmlessness, forgiveness, rectitude, service to the Master, purity, steadfastness, and self-control;

Hindi

Swami Tejomayanandaअमानित्व, अदम्भित्व, अहिंसा, क्षमा, आर्जव, आचार्य की सेवा, शुद्धि, स्थिरता और आत्मसंयम।।

Word meaningsHinglish
13.9BG-13-9

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥

indriyārtheṣu vairāgyamanahaṅkāra eva ca| janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||

Translation

Swami SivanandaIndifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain.

Swami GambiranandaNon-attachment to objects of the senses, and also the absence of egotism; seeing the evil in birth, death, aging, diseases, and miseries;

Swami AdidevanandaAbsence of desire for sense-objects, and also absence of egotism, the recognition of evil in birth, death, old age, disease, and sorrow;

Dr. S. SankaranarayanAbsence of desire for sense-objects, and also absence of egotism; pondering over the evils of birth, death, old age, sickness, and sorrow;

Shri Purohit SwamiRenouncing the delights of the senses, being without pride, having a right understanding of the painful problem of birth and death, and of age and sickness;

Hindi

Swami Tejomayanandaइन्द्रियों के विषय के प्रति वैराग्य, अहंकार का अभाव, जन्म, मृत्यु, वृद्धवस्था, व्याधि और दुख में दोष दर्शन...৷৷.।।

Word meaningsHinglish
13.10BG-13-10

असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥

asakitaranabhiṣvaṅgaḥ putradāragṛhādiṣu| nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ||

Translation

Swami SivanandaNon-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.

Swami GambiranandaNon-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant equanimity of the mind with regard to the attainment of both the desirable and the undesirable;

Swami AdidevanandaNon-attachment, absence of clinging to son, wife, home, and the like, and constant even-mindedness in regard to all desirable and undesirable events;

Dr. S. SankaranarayanNon-attachment, detachment towards one's children, wives, houses, and the like; and a constant even-mindedness in the occurrence of desirable and undesirable things.

Shri Purohit SwamiIndifference, non-attachment to sex, progeny, or home, equanimity in both good fortune and bad;

Hindi

Swami Tejomayanandaआसक्ति तथा पुत्र, पत्नी, गृह आदि में अनभिष्वङ्ग (तादात्म्य का अभाव); और इष्ट और अनिष्ट की प्राप्ति में समचित्तता।।

Word meaningsHinglish
13.11BG-13-11

मयि चानन्ययोगेन भक्ितरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥

mayi cānanyayogena bhakitaravyabhicāriṇī| viviktadeśasevitvamaratirjanasaṃsadi ||

Translation

Swami SivanandaUnswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people.

Swami GambiranandaAnd unwavering devotion to Me with single-minded concentration; inclination to retreat to a clean place; lack of delight in a crowd of people;

Swami AdidevanandaConstantly devote yourself to Me alone, resort to solitary places, and dislike crowds.

Dr. S. SankaranarayanAnd an unwavering devotion to Me, with the Yoga of non-duality; taking refuge in a solitary place; disinterest in a crowd of people;

Shri Purohit SwamiUnswerving devotion to Me, with concentration on Me and Me alone, a love for solitude, and indifference to social life;

Hindi

Swami Tejomayanandaअनन्ययोग के द्वारा मुझमें अव्यभिचारिणी भक्ति; एकान्त स्थान में रहने का स्वभाव और (असंस्कृत) जनों के समुदाय में अरुचि।।

Word meaningsHinglish
13.12BG-13-12

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा ॥

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam| etajjñānamiti proktamajñānaṃ yadatonyathā ||

Translation

Swami SivanandaConstancy 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.

Swami GambiranandaSteadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality—this is spoken of as Knowledge. Ignorance is that which is other than this.

Swami AdidevanandaConstant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth—this is declared to be knowledge, and what is contrary to it is ignorance.

Dr. S. SankaranarayanConstancy in Self-knowledge, and viewing things with the aim of knowing the Reality—all this is declared to be conducive to true knowledge, and what is opposed to this is conducive to wrong knowledge.

Shri Purohit SwamiConstant yearning for the knowledge of the Self, and pondering over the lessons of the great Truth—this is wisdom; all else is ignorance.

Hindi

Swami Tejomayanandaअध्यात्मज्ञान 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।।

Word meaningsHinglish
13.13BG-13-13

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥

jñeyaṃ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute| anādimatparaṃ brahma na sattannāsaducyate ||

Translation

Swami SivanandaI will declare that which is to be known, knowing which one attains immortality; the beginningless Supreme Brahman, which is neither being nor non-being.

Swami GambiranandaI shall speak of that which is to be known, by realizing which one attains immortality. The supreme Brahman is without any beginning; that is called neither being nor non-being.

Swami AdidevanandaI shall declare that which is to be known, knowing which one attains the immortal Self. It is beginningless Brahman, having Me as the Highest (Anadi Matparam); it is said to be neither being nor non-being.

Dr. S. SankaranarayanI shall describe that which is to be known, by knowing which one attains freedom from death: the Supreme Brahman is beginningless and is said to be neither existent nor non-existent.

Shri Purohit SwamiI will now speak to you of that great truth which one ought to know, since by it one will attain immortal bliss—that which is without beginning, the eternal spirit which dwells in me, neither with form nor without it.

Hindi

Swami Tejomayanandaमैं 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।।

Word meaningsHinglish
13.14BG-13-14

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥

sarvataḥ pāṇipādaṃ tatsarvato'kṣiśiromukham| sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||

Translation

Swami SivanandaWith hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.

Swami GambiranandaThat Knowable, which has hands and feet everywhere, which has eyes, heads, and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.

Swami AdidevanandaIts hands and feet are everywhere; Its eyes, heads, and mouths are everywhere; Its ears are on all sides; and It exists, encompassing all things.

Dr. S. SankaranarayanIt has hands and feet of all, has eyes, heads, and faces of all, has ears of all in the world; It envelops all.

Shri Purohit SwamiEverywhere are Its hands and feet; everywhere It has eyes that see, heads that think, and mouths that speak; everywhere It listens; It dwells in all the worlds and envelops them all.

Hindi

Swami Tejomayanandaवह 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।।

Word meaningsHinglish
13.15BG-13-15

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam| asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||

Translation

Swami SivanandaShining 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.

Swami GambiranandaShining through the functions of all the organs, yet devoid of all the organs; unattached, and verily the supporter of all; without quality, and the perceiver of qualities.

Swami AdidevanandaShining by the functions of the senses, yet devoid of the senses, detached yet supporting all, devoid of the Gunas yet experiencing the Gunas;

Dr. S. SankaranarayanIt illuminates all the senses; yet it has no sense organs; it is unattached, yet supports all; it is free from the bonds, yet enjoys the bonds.

Shri Purohit SwamiBeyond the senses, it yet shines through every sense perception; bound to nothing, it yet sustains everything; unaffected by the qualities, it still enjoys them all.

Hindi

Swami Tejomayanandaवह 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।।

Word meaningsHinglish
13.16BG-13-16

बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥

bahirantaśca bhūtānāmacaraṃ carameva ca| sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||

Translation

Swami SivanandaIt is within and without all beings, both the unmoving and the moving; It is subtle and unknowable, and It is near and far away.

Swami GambiranandaExisting both outside and inside all beings, moving and non-moving, It is incomprehensible due to Its subtlety. It is far away, yet near.

Swami AdidevanandaIt is within and without all beings; It is unmoving yet moving; It is so subtle that none can comprehend it; It is far away yet very near.

Dr. S. SankaranarayanIt is without and within every being, unmoving yet moving; due to its subtle nature, it is incomprehensible; it exists far away yet is near.

Shri Purohit SwamiIt is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far away yet ever near.

Hindi

Swami Tejomayananda(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।।

Word meaningsHinglish
13.17BG-13-17

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥

avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam| bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ||

Translation

Swami SivanandaUndivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates.

Swami GambiranandaThe Knowable, though undivided, appears to exist as divided in all beings, and It is the sustainer, devourer, and originator of all beings.

Swami AdidevanandaUndivided yet appearing as if divided among beings, this Self is to be known as the supporter of the elements. It devours them and causes their generation.

Dr. S. SankaranarayanIt remains undistinguished among the distinguished beings, and appears as if distinguished. It is to be known as the supporter of beings, and also as their swallower and originator.

Shri Purohit SwamiIn all beings, undivided yet living in division, it is the upholder of all, both creator and destroyer alike.

Hindi

Swami Tejomayanandaऔर वह अविभक्त है, तथापि वह भूतों में विभक्त के समान स्थित है। वह ज्ञेय ब्रह्म भूतमात्र का भर्ता, संहारकर्ता और उत्पत्ति कर्ता है।।

Word meaningsHinglish
13.18BG-13-18

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥

jyotiṣāmapi tajjyotistamasaḥ paramucyate| jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||

Translation

Swami SivanandaThat Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all.

Swami GambiranandaThat is the Light of all lights; It is spoken of as beyond darkness. It is Knowledge, the Knowable, and the Known. It is specially situated in the hearts of all.

Swami AdidevanandaThe light of all lights is said to be beyond Tamas (darkness); it is known to be knowledge, to be attained through knowledge, and to be present in the hearts of all.

Dr. S. SankaranarayanThis is the Light of all lights, stated to be beyond darkness; it is to be known by the above knowledge; it is to be attained only through knowledge; and it distinctly remains in the heart of all.

Shri Purohit SwamiIt is the light of lights, beyond the reach of darkness; the wisdom, the only thing worth knowing or that wisdom can teach; the presence in the hearts of all.

Hindi

Swami Tejomayananda(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।।

Word meaningsHinglish
13.19BG-13-19

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ| madbhakta etadvijñāya madbhāvāyopapadyate ||

Translation

Swami SivanandaThus, the field, as well as knowledge and the knowable, have been briefly stated. My devotee, knowing this, enters into My being.

Swami GambiranandaThus, in brief, the field, Knowledge, and the Knowable have been spoken of. By understanding this, My devotee becomes qualified for My state.

Swami AdidevanandaThus, the Ksetra, knowledge, and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state.

Dr. S. SankaranarayanThis field, as well as the knowledge and what is to be known, are all mentioned collectively; clearly understanding this, My devotee becomes worthy of My state.

Shri Purohit SwamiThus, I have briefly told you what Matter is, the Self worth realizing, and what Wisdom is. He who is devoted to Me knows, and he will assuredly enter into Me.

Hindi

Swami Tejomayanandaइस प्रकार, (मेरे द्वारा) क्षेत्र, ज्ञान और ज्ञेय को संक्षेपत: कहा गया। इसे तत्त्व से जानकर (विज्ञाय) मेरा भक्त मेरे स्वरूप को प्राप्त होता है।।

Word meaningsHinglish
13.20BG-13-20

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥

prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi| vikārāṃśca guṇāṃścaiva viddhi prakṛtisaṃbhavān ||

Translation

Swami SivanandaKnow that Nature (matter) and the Spirit are both beginningless, and know also that all modifications and qualities are born from Nature.

Swami GambiranandaKnow both Nature and the individual soul to be verily without beginning; know the modifications as well as the qualities to be born of Nature.

Swami AdidevanandaKnow that both Prakṛti and the Self (Puruṣa) are without beginning; know that all modifications and the attributes are born from Prakṛti.

Dr. S. SankaranarayanBoth the Material Cause and the Soul are beginningless; you should know this. You should also know that the modifications and strands are born from the Material Cause.

Shri Purohit SwamiKnow further that Nature and God have no beginning, and that differences in character and quality originate from Nature only.

Hindi

Swami Tejomayanandaप्रकृति 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।।

Word meaningsHinglish
13.21BG-13-21

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥

kāryakāraṇakartṛtve hetuḥ prakṛtirucyate| puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ||

Translation

Swami SivanandaIn 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.

Swami GambiranandaWith regard to the source of the body and its organs, Nature is said to be the cause; the soul is the cause so far as the enjoyment of happiness and sorrow is concerned.

Swami AdidevanandaThe Prakṛti is said to be the cause of agency to the body (Kārya) and sense-organs (Karaṇa); the Self is said to be the cause of experiencing pleasure and pain.

Dr. S. SankaranarayanIn creating the process of cause and effect, the material cause is said to be the basis; and in experiencing pleasure and pain, the soul is said to be the basis.

Shri Purohit SwamiNature is the law that generates cause and effect; God is the source of all pleasure and pain.

Hindi

Swami Tejomayanandaकार्य और कारण के उत्पन्न करने में हेतु प्रकृति कही जाती है और पुरुष सुख-दु:ख के भोक्तृत्व में हेतु कहा जाता है।।

Word meaningsHinglish
13.22BG-13-22

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān| kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu ||

Translation

Swami SivanandaThe 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.

Swami GambiranandaSince the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs.

Swami Adidevananda(a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti. (b) Its attachment to these Gunas is the cause of birth in good and evil wombs.

Dr. S. SankaranarayanFor, the soul, seated on the material cause, enjoys the strands born of the material cause; His attachment to the strands is the cause of his births in good and evil wombs.

Shri Purohit SwamiGod, dwelling in the heart of Nature, experiences the qualities that Nature brings forth; and His affinity towards these qualities is the reason for His living in a good or evil body.

Hindi

Swami Tejomayanandaप्रकृति 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।।

Word meaningsHinglish
13.23BG-13-23

उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥

upadraṣṭā'numantā ca bhartā bhoktā maheśvaraḥ| paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ||

Translation

Swami SivanandaThe Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self.

Swami GambiranandaHe who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as the transcendental Self, is the supreme Person in this body.

Swami AdidevanandaThe self in the body is called the spectator, approver, supporter, experiencer, great lord, and supreme self.

Dr. S. SankaranarayanThe Supreme Soul in this corporeal body is called the Spectator, the Assenter, the Supporter, the Experiencer, the Mighty Lord, and also the Supreme Self.

Shri Purohit SwamiThus, in the body of man dwells the Supreme God; He who sees, permits, upholds, and enjoys is the Highest God and the Highest Self.

Hindi

Swami Tejomayanandaपरम पुरुष ही इस देह में उपद्रष्टा, अनुमन्ता ,भर्ता, भोक्ता, महेश्वर और परमात्मा कहा जाता है।।

Word meaningsHinglish
13.24BG-13-24

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥsaha| sarvathā vartamāno'pi na sa bhūyo'bhijāyate ||

Translation

Swami SivanandaHe who thus knows the Spirit and Matter together with their qualities, in whatever condition he may be, he is not reborn.

Swami GambiranandaHe who knows thus the Person, Nature, and Qualities will not be born again, no matter how he may live.

Swami AdidevanandaHe who understands the Self and Prakriti, along with the Gunas, will not be born again, no matter what state he may be in.

Dr. S. SankaranarayanHe who knows, in this manner, the Soul and the Material Cause together with their strands—he is not reborn, even though he may act in various ways.

Shri Purohit SwamiHe who understands God and Nature, along with her qualities, whatever his condition in life may be, will not come back to earth.

Hindi

Swami Tejomayanandaइस 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।।

Word meaningsHinglish
13.25BG-13-25

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥

dhyānenātmani paśyanti kecidātmānamātmanā| anye sāṃkhyena yogena karmayogena cāpare ||

Translation

Swami SivanandaSome behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action.

Swami GambiranandaSome realize the Self in their intellect through meditation, others through Sankhya-Yoga, and still others through Karma-Yoga, with the help of the internal organ.

Swami AdidevanandaSome perceive the Self within the self (body) through meditation of the mind, others through Sankhya Yoga, and still others through Karma Yoga.

Dr. S. SankaranarayanHowever, some yogis perceive the Self as the Self within the self through meditation, others through knowledge-yoga, and still others through action-yoga.

Shri Purohit SwamiSome realize the Supreme by meditating, with its aid, on the Self within; others by pure reason; and still others by right action.

Hindi

Swami Tejomayanandaकोई 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 )।।

Word meaningsHinglish
13.26BG-13-26

अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥

anye tvevamajānantaḥ śrutvā'nyebhya upāsate| te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||

Translation

Swami SivanandaOthers, 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.

Swami GambiranandaOthers, again, who do not know thus, take to thinking after hearing from others; they too, who are devoted to hearing, certainly overcome death.

Swami AdidevanandaBut some, who do not know this, having heard from others, worship accordingly—these too, devoted to what they hear, pass beyond death.

Dr. S. SankaranarayanBut others, who have no knowledge of this nature, listen from others and reflect [accordingly]; they too, being devoted to what they have heard, do cross over death.

Shri Purohit SwamiOthers, again, having no direct knowledge but only hearing from others, still worship, and, if they are true to the teachings, they too will cross the sea of death.

Hindi

Swami Tejomayanandaपरन्तु, 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।।

Word meaningsHinglish
13.27BG-13-27

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥

yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam| kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ||

Translation

Swami SivanandaWherever 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.

Swami GambiranandaO scion of the Bharata dynasty, whatever object, moving or non-moving, comes into existence, know that to be from the combination of the field and the Knower of the field!

Swami AdidevanandaWhatever being is born, whether it be moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field).

Dr. S. SankaranarayanWhatever living being is born, stationary or moving, you should know that all this has a close connection with the Field and the Field-sensitizer, O best of the Bharatas!

Shri Purohit SwamiWherever life is seen in things movable or immovable, it is the result of the combination of Matter and Spirit.

Hindi

Swami Tejomayanandaहे 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।।

Word meaningsHinglish
13.28BG-13-28

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram| vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ||

Translation

Swami SivanandaHe who sees the Supreme Lord existing truly in all beings, the imperishable within the perishable, sees indeed.

Swami GambiranandaHe who sees the Supreme Lord existing truly in all beings, and the Imperishable among the perishable, sees indeed.

Swami AdidevanandaWho sees the supreme ruler dwelling alike in all bodies and never perishing, even when they perish, he indeed sees.

Dr. S. SankaranarayanWhoever perceives the Supreme Lord as abiding and non-perishing in all beings, even as they perish, perceives properly.

Shri Purohit SwamiHe who can see the Supreme Lord in all beings, the Imperishable amidst the perishable, he is the one who truly sees.

Hindi

Swami Tejomayanandaजो पुरुष समस्त नश्वर भूतों में अनश्वर परमेश्वर को समभाव से स्थित देखता है, वही (वास्तव में) देखता है।।

Word meaningsHinglish
13.29BG-13-29

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम् ॥

samaṃ paśyanhi sarvatra samavasthitamīśvaram| na hinastyātmanā''tmānaṃ tato yāti parāṃ gatim ||

Translation

Swami SivanandaFor he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self; rather, he attains the highest goal.

Swami GambiranandaSince, by truly seeing God, who is present everywhere alike, he does not injure the Self by the Self, he therefore attains the supreme Goal.

Swami AdidevanandaFor, seeing the ruler abiding alike in every place, he does not injure himself with his own mind and therefore reaches the highest goal.

Dr. S. SankaranarayanWhoever, perceiving the Lord as abiding in all alike, does not harm themselves by themselves, they attain, on that account, the Supreme Goal.

Shri Purohit SwamiBeholding the Lord equally in all things, his actions do not mar his spiritual life but lead him to the heights of bliss.

Hindi

Swami Tejomayanandaनिश्चय 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।।

Word meaningsHinglish
13.30BG-13-30

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति ॥

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ| yaḥ paśyati tathā''tmānamakartāraṃ sa paśyati ||

Translation

Swami SivanandaHe sees, who sees that all actions are performed solely by Nature and that the Self is without action.

Swami GambiranandaAnd he who sees actions being done in various ways by Nature itself, and also the Self as the non-agent, he sees.

Swami AdidevanandaHe who sees that all acts are done universally by Prakrti alone, and likewise that the self is not the doer, he indeed sees.

Dr. S. SankaranarayanWhoever views all actions as being performed (or all objects as being created) by the Material Cause itself, and at the same time views their own Self as a non-performer (or non-creator) - they view properly.

Shri Purohit SwamiHe who understands that it is only the Law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.

Hindi

Swami Tejomayanandaजो पुरुष समस्त कर्मों को सर्वश: प्रकृति द्वारा ही किये गये देखता है तथा आत्मा को अकर्ता देखता है, वही (वास्तव में) देखता है।।

Word meaningsHinglish
13.31BG-13-31

यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥

yadā bhūtapṛthagbhāvamekasthamanupaśyati| tata eva ca vistāraṃ brahma sampadyate tadā ||

Translation

Swami SivanandaWhen a person sees all beings as resting in the One and emanating from the One alone, they then become Brahman.

Swami GambiranandaWhen one realizes that the state of diversity of living things is rooted in the One, and that their manifestation also comes from That, then one becomes identified with Brahman.

Swami AdidevanandaWhen he perceives the independent modes of existence of all beings centered in one, and their expansion from it alone, then he attains Brahman.

Dr. S. SankaranarayanWhen he perceives the mutual difference of beings as abiding in One, and its expansion from That alone, at that time he becomes the Brahman.

Shri Purohit SwamiHe who sees the diverse forms of life all rooted in One and growing forth from Him, shall indeed find the Absolute.

Hindi

Swami Tejomayanandaयह 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।।

Word meaningsHinglish
13.32BG-13-32

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥

anāditvānnirguṇatvātparamātmāyamavyayaḥ| śarīrastho'pi kaunteya na karoti na lipyate ||

Translation

Swami SivanandaBeing without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.

Swami GambiranandaBeing without beginning and without end, O son of Kunti, this immutable, supreme Self does not act, nor is It affected [Also translated as tainted.-Tr.], although It exists in the body.

Swami AdidevanandaThis supreme Self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as it is without Gunas.

Dr. S. SankaranarayanBecause this is beginningless, and because this has no qualities, this Supreme Self is changeless and it neither acts nor gets stained [by actions], even though it dwells in the body, O son of Kunti!

Shri Purohit SwamiThe Supreme Spirit, O Prince, is without beginning, has no qualities, and is imperishable. Though it is within the body, it does not act, nor is it affected by action.

Hindi

Swami Tejomayanandaहे 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।।

Word meaningsHinglish
13.33BG-13-33

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते ॥

yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate| sarvatrāvasthito dehe tathā''tmā nopalipyate ||

Translation

Swami SivanandaAs the all-pervading ether is not tainted, due to its subtlety, so the Self seated everywhere in the body is not tainted either.

Swami GambiranandaAs the all-pervading space is not defiled, due to its subtlety, similarly the Self, present everywhere in bodies, is not defiled.

Swami AdidevanandaAs the all-pervading ether is not tainted due to its subtlety, even so, the self abiding in the body is not tainted everywhere.

Dr. S. SankaranarayanJust as the all-pervasive Ether is not stained due to its subtlety, in the same way the Self, abiding in the body everywhere, is not stained.

Shri Purohit SwamiAs space, though present everywhere, remains unaffected due to its subtlety, so too the Self, though present in all forms, retains its purity unalloyed.

Hindi

Swami Tejomayanandaजिस प्रकार सर्वगत आकाश सूक्ष्म होने के कारण लिप्त नहीं होता, उसी प्रकार सर्वत्र देह में स्थित आत्मा लिप्त नहीं होता।।

Word meaningsHinglish
13.34BG-13-34

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥

yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ| kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||

Translation

Swami SivanandaJust as the one sun illuminates the entire world, so too does the Lord of the field (Supreme Self) illuminate the entire field, O Arjuna.

Swami GambiranandaAs the single sun illuminates this entire world, similarly, O descendant of the Bharata dynasty, the Knower of the field illuminates the entire field.

Swami AdidevanandaAs the one sun illuminates this entire world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illuminate the entire Field (the body).

Dr. S. SankaranarayanJust as a single sun illuminates this entire world, so too does the Lord of the Field illuminate the entire Field, O descendant of Bharata!

Shri Purohit SwamiAs the one Sun illuminates the entire earth, so the Lord illuminates the entire universe.

Hindi

Swami Tejomayanandaहे 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।।

Word meaningsHinglish
13.35BG-13-35

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥

kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā| bhūtaprakṛtimokṣaṃ ca ye viduryānti te param ||

Translation

Swami SivanandaThey 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.

Swami GambiranandaThose who, through the eye of wisdom, know the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings, reach the Supreme.

Swami AdidevanandaThose who thus discern, with the eye of knowledge, the difference between the body or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and the means of deliverance from the manifested Prakrti, they attain the Supreme.

Dr. S. SankaranarayanThose who thus understand, with the knowledge-eye, the inner Soul of the Field and the Field-sensitizer, as well as the deliverance from the Material Cause of the elements—they attain the Supreme.

Shri Purohit SwamiThose who, with the eyes of wisdom, thus see the difference between Matter and Spirit, and know how to liberate life from the Law of Nature, attain the Supreme.

Hindi

Swami Tejomayanandaइस 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।।

Word meaningsHinglish