THE BHAGAVAD GITA (Contd)
CHAPTER - 13
STANZAS 1 TO 18
The Yoga
of the Discrimination of
the Kshetra and
the Kshetragna
½£
Bgvan¤vac
id|
Sr£r|
kaWÓtEy XEæO¢mÏy¢BD£ytE
,
etïaE
vE¢äO
t|
p#ah^: XEæOåO
i¢t
t¢¹d: ,,
1 ,,
½£
Bgvan uvac |
½£
Bgvan nE
kha |
Sri Bhagavan said |
kaWÓtEy |
hE
kaWÓtEy |
O Kaunteya |
A¢BD£ytE
|
kha
jata hW |
is called |
p#ah^: |
khtE
hW| |
they call |
XEæOåO:
|
XEæOåO |
the knower of the field |
t¢¹d: |
uskaE
jannEvalE |
the knowers of that |
hE
kaWÓtEy
yh
Sr£r XEæO
hW
eEsE
kha jata
hW iskaE
jaE
janta
hW uskaE
XEæOåO
eEsa
us tÏv
kaE
jannEvalE
åOan£jn
khtE hW|
,
Sri Bhagavan
said : This body ,
O Kaunteya (Arjuna), is
termed as the
Field (Ksetra); and him
who knows this, the knowledgeable
refer to as the knower
of the Field (Ksetrgna).
(1)
XEæOåO|
ca¢p
ma|
¢v¢Ñ¯D
svIXEæOEx¤
Bart ,
XEæOXEæOåOyaEåOaIn|
yäOÇåOan|
mt|
mm ,,
2 ,,
XEæOåOm¯
|
XEæO
ka åOata |
the knower of the field |
svIXEæOEx¤
|
sb
XEæOaE| mE| |
in all fields |
XEæOXEæOåOyaE:
|
XEæO
AaWr XEæOåO
ka |
of the field and
of the knower of the field |
mtm¯ |
mt
hW |
is considered to be |
hE
Bart
sb XEæOaE|
mE|
XEæOåO
B£
m¤JE jan
AaWr
XEæO AaWr
XEæOåO
ka
jaE
tÏv sE
janna
hW
vh h£
åOan
hW
eEsa mEra
mt
hW ,
Know Myself
to be the knower or
Ksetrajna in all the fields
or Ksetras , O Bharata (Arjuna).
Knowledge of this is true Knowledge.
(2)
tÏXEæO|
yÅc
yaèÀc
y¢¹ka¢r
ytà
yt¯ ,
s
c
yaE yÏp#Bavà
tÏsmasEn
mE
S¦N¤
,, 3 ,,
y¢¹ka¢r
|
¢jn
¢vkaraE|vala hW
|
what its modifications |
yt¯
p#Bav: |
¢js
p#Bavvala hW |
what his powers |
vh
XEæO
jaE AaWr
jWsa
hW
tTa ¢jn
¢vkaraE|vala
hW AaWr
¢js
karN sE
jaE
h^Aa hW
tTa
vh XEæOåO
B£
jaE
hW AaWr
¢js
p#Bavvala hW
vh
sb s|XEp
sE
mErE
sE s¤n
,
What that Ksetra
is and what it is
like, and also finally who
that Ksetrajna is and what
is His power, hear all
this from Me in brief.
(3)
§¢x¢BbIh^Da
g£t|
CÓdaE¢B¢vI¢vDW:
p¦Tkq
,
b#'s¥æOpdWàWv
hEt¤m¢ë¢vI¢n¢àtW:
,, 4 ,,
§¢x¢B:
|
§¢xyaE|
¹ara |
by Rishis |
bh^Da |
bh^t
p#kar sE |
in many ways |
CÓdaE¢B:
|
vEd
mÓæOaE| sE
|
in chants |
¢v¢vDW:
|
nana
p#kar kE |
various |
p¦Tkq |
¢vBagp¥vIk |
distinctive |
b#'s¥æOpdW:
|
b#'s¥æO
kE pdaE|
¹ara |
in apt words indicative
of Brahman |
hEt¤m¢ë:
|
y¤¢³y¤³
|
full of reasoning |
¢v¢n¢àtW:
|
AÅC£
p#kar ¢này
¢kyE
h^e |
decisive |
§¢xyaE|
¹ara
bh^t
p#kar sE
nana
p#kar
kE vEdmÓæOaE|
sE
¢vBagp¥vIk
kha
gya hW
tTa
AÅC£ p#kar
¢này
¢kyE
h^e
y¤¢³y¤³
b#'s¥æO kE
pdaE|
¹ara
B£ kha
gya
hW ,
The truth about
the Ksetra and the Ksetraina
has been expounded by the
seers in manifold ways ;
again, it has been separately
stated in different Vedic chants
indicative of Brahman.
(4)
mhaB¥taÓyh|karaE
b¤¢Ñ¯DrÛy³mEv
c
,
i¢Ód#ya¢N
dSWk|
c
p· cE¢Ód#ygaEcra:
,, 5 ,,
mhaB¥ta¢n
|
pa|c
mhaB¥t |
the graet elements |
AÛy³m¯
|
m¥l
p#k]¢t |
the unmanifested |
i¢Ód#ya¢N
|
i¢Ód#ya|
|
the senses |
i¢Ód#ygaEcra:
|
i¢Ód#yaE|
kE
¢vxy |
objects of the senses |
pa|c
mhaB¥t
Ah|kar
b¤¢Ñ¯D
AaWr m¥l
p#k]¢t
AaWr ds
i¢Ód#ya|
AaWr
ek mn
AaWr
pa|c i¢Ód#yaE|
kE
¢vxy
The five elements
, the ego, the intellect,
the unmanifest, the ten
senses, the mind, and the
five objects of the senses;
(5)
iÅCa
¹Ex:
s¤K|
Ѥ:K|
s|GatàEtna
D¦¢t: ,
etÏXEæO|
smasEn
s¢vkarm¤da¶tm¯
,, 6 ,,
s|Gat: |
ÞT¥l
dEh |
the aggregate |
cEtna |
cEtnta |
intelligence |
s¢vkarm¯
|
¢vkaraE|
kE s¢ht |
with modifications |
uda¶tm¯
|
kha
gya |
has been described |
iÅCa
¹Ex
s¤K
Ѥ:K
ÞT¥l dEh
cEtnta
AaWr D¦¢t
yh
XEæO
¢vkaraE|
kE s¢ht
s|XEp
sE
kha gya
,
Also desire,
aversion, pleasure, pain, the physical
body , consciousness, firmness : thus is
the Ksetra, or the field in brief.
(6)
Ama¢nÏvmd¢ØBÏvm¢h|sa
Xa¢ÓtrajIvm¯
,
Aacaya©Ipasn|
SaWc|
ÞTWyImaÏm¢v¢ng#h:
,,7,,
Ama¢nÏvm¯
|
A¢Bman
ka ABav |
humility |
Ad¢ØBÏvm¯
|
dØB
ka ABav |
unpretentiousness |
Xa¢Ót:
|
XmaBav |
forgiveness |
AajIvm¯ |
mn
vaN£ k£
srlta |
uprightness |
AacayI
upasnm¯ |
g¤â
k£ sEva |
service of the teacher |
SaWcm¯ |
bahr
B£tr k£
S¤¢ÑG |
purity |
ÞTWyIm¯
|
¢ÞTrta |
steadiness |
AaÏm¢v¢ng#h:
|
mn
AaWr i¢Ód#yaE|
ka
¢ng#h |
self control |
A¢Bman
ka
ABav
dØB ka
ABav
A¢h|sa
XmaBav mn
AaWr
vaN£ k£
srlta
g¤â
k£
sEva bahr
AaWr
B£tr
k£ S¤¢ÑG
¢ÞTrta
mn
AaWr i¢Ód#yaE|
ka
¢ng#h
Absence of
pride, freedom from hypocrisy, non-violence,
forbearance, uprightness, service of the
preceptor, purity,steadiness and self-control; (7)
i¢Ód#yaT©Ix¤
vWraÂymnh|kar
ev
c ,
jÓmm¦Ïy¤jraÛya¢DѤ:KdaExan¤dSInm¯
,,8,,
i¢Ód#y
AT©Ix¤ |
i¢Ód#yaE|
kE
BaEgaE| mE| |
of sense objects |
vWraÂym¯
|
Aas¢³
ka ABav |
dispassion |
Anh|kar: |
Ah|kar
ka ABav |
absence of egoism |
daExan¤dSInm¯
|
daExaE|
ka barØbar
¢vcar krna |
perception of
evil in |
i¢Ód#yaE|
kE
BaEgaE|
mE| Aas¢³
ka
ABav
AaWr Ah|kar
ka
B£ ABav
ev|
jÓm
m¦Ïy¤
jra raEg
Ѥ:K
Aa¢d
mE| daExaE|
ka
barØbar ¢vcar
krna
Dispassion towards
the objects of enjoyment of
this world and the next,
and also absence of egoism,
pondering over the evils
inherent in birth, death, old
age illness and pain;
(8)
As¢³rn¢BÝvÄñ:
p¤æOdarg¦ha¢dx¤
,
¢nÏy|
c
sm¢cäOÏv¢m¾a¢n¾aEpp¢äOx¤
,,9,,
As¢³: |
Aas¢³
ka ABav |
non attachment |
An¢BÝvÄñ:
|
mmta
ka n
haEna |
non identification
of self |
p¤æOdarg¦ha¢dx¤
|
p¤æO
ÞæO£
Gr Aa¢d
mE| |
with son, wife, home and
rest |
sm¢cäOÏvm¯
|
¢cäO
ka sm
rhna |
even mindedness |
i¾
A¢n¾ upp¢äOx¤
|
¢p#y
AaWr A¢p#y
k£ p#a¢çO
mE| |
on attainment of the desirable and undesirable
|
p¤æO
ÞæO£
Gr
Aa¢d
mE| Aas¢³
ka
ABav
AaWr mmta
ka
n haEna
tTa
¢p#y AaWr
A¢p#y
k£
p#a¢çO
mE| sda
sm¢cäO
rhna
Absence of
attachment and the feeling of
detachment in respect of
son, wife, and home and
equipoise in favourable and
unfavourable circumstances; (9)
m¢y
canÓyyaEgEn
Ba¢³rÛy¢Bca¢rN£
,
¢v¢v³dESsE¢vÏvmr¢tjIns|s¢d
,,10,,
AnÓyyaEgEn
|
ek£Bav
sE ¢ÞT¢tãp
ÒyanyaEg |
by the yoga of non
separation |
AÛy¢Bca¢rN£
|
AÛy¢Bca¢rN£
|
unswerving |
¢v¢v³dESsE¢vÏvm¯
|
ekaÓt
mE| rhnE
ka ÞvBav |
resort to solitary
places |
Ar¢t: |
â¢c
ka n
haEna |
distaste |
jns|s¢d |
mn¤ÝyaE|
kE
sm¤day mE| |
for the society of
men |
m¤J
prmEár
mE|
ek£Bav sE
¢ÞT¢tãp
ÒyanyaEg
kE ¹ara
AÛy¢Bca¢rN£
B¢³
tTa
ekaÓt
mE|
rhnE ka
ÞvBav
AaWr ¢vxyas³
mn¤ÝyaE|
kE
sm¤day mE|
â¢c
ka
n
haEna
Unflinching devotion
to Me through exclusive attachment,
living in secluded and holy
places, and finding no
enjoyment in the company of
men;
(10)
AÒyaÏmåOan¢nÏyÏv|
täO¯våOanaTIdSInm¯
,
etÇåOan¢m¢t
p#aE³måOan|
ydtaE{ÓyTa
,,11,,
AÒyaÏmåOan¢nÏyÏvm¯
|
AÒyaÏmåOan
mE|
¢nÏy¢ÞT¢t |
constancy in self knowledge |
täO¯v
åOan ATI
dSInm¯ |
tÏvåOan
kE ATIãp
prmaÏma svIæO
dEKna |
perception of the end of true knowledge
|
AÒyaÏmåOan
mE|
¢nÏy¢ÞT¢t
AaWr
tÏvåOan
kE ATIãp
prmaÏma
ka
dSIn yh
sb
åOan hW
AaWr
issE
¢vpr£t jaE
hW
vh AåOan
hW
eEsE
kha hW
,
Constancy in
self-knowledge and in seeing the
object of true knowledge;
all this is declared as
knowledge, and what is
other
than this is
called ignorance.
(11)
åOEy|
yäOÏp#vßya¢m
yÇåOaÏvam¦tmƤtE
,
Ana¢dmÏpr|
b#'
n
säO°asѤÅytE ,,12,,
åOEym¯
|
jannE
kE yaEÂy
hW |
has to be known |
p#vßya¢m
|
kh\|ga |
I will declare |
Am¦tm¯
|
prmanÓd
kaE |
immortality |
AƤtE
|
p#açO
haEta hW |
one attains |
Ana¢dmt¯
|
Aa¢dr¢ht |
the beginningless |
uÅytE |
kha
jata hW |
is called |
jaE
jannE
kE yaEÂy
hW
AaWr
¢jskaE jankr
mn¤Ýy
prmanÓd
kaE
p#açO haEta
hW
uskaE
AÅC£ p#kar
kh\|ga
, vh
Aa¢dr¢ht
prm b#'
n
st¯ kha
jata
hW
AaWr n
Ast¯
kha jata
hW ,
I shall speak
to you at length about
that which ought to be
known, and knowing which one
attains supreme Bliss. That
supreme
Brahman is
said to be neither Sat (being),
nor Asat (non-being). (12)
svIt:
pa¢Npad|
tÏsvItaE{¢X¢SraEm¤Km¯
,
svIt:½¤¢tmÚlaEkE
svImav¦Ïy
¢t¿¢t
,,13,,
pa¢Npadm¯
|
haT
pWrvala |
with hands and feet |
A¢X¢Sr:
m¤Km¯ |
nEæO
¢sr AaWr
m¤Kvala |
with eyes head and mouth |
½¤¢tmt¯
|
kanvala |
with ears |
laEkE |
s|sar
mE| |
in the world |
Aav¦Ïy
|
ÛyaçO
krkE |
having enveloped |
vh
sb
AaEr sE
haT
pWrvala
sb AaEr
sE nEæO
¢sr
AaWr
m¤Kvala sb
AaEr
sE
kanvala hW
ÀyaE|¢k
vh
s|sar
mE| sbkaE
ÛyaçO
krkE
¢ÞTt hW
,
It has hands
and feet on all sides,
eyes, heads and mouths everywhere,
and ears all round ;
for it stands enveloping
all that exists. (13)
sv©I¢Ód#yg¤NaBas|
sv©I¢Ód#y¢vv¢jItm¯
,
As³|
svIB¦ÅcWv
¢ng¤IN|
g¤NBaE³]
c
,,14,,
svI
i¢Ód#y g¤N
AaBasm¯ |
sb
i¢Ód#yaE| kE
g¤NaE|
kE ¹ara
Basman hW |
shining by the functions of all senses
|
svI
i¢Ód#y ¢vv¢jItm¯
|
sb
i¢Ód#yaE| sE
r¢ht
hW |
without the senses |
As³m¯ |
Aas¢³r¢ht
|
unattached |
svIB¦t¯
|
sbka
BtaI |
supporting all |
¢ng¤INm¯
|
g¤NaE|
sE At£t |
devoid of Gunas |
g¤NBaE³]
|
g¤NaE|
kaE BaEgnEvala |
experiencer of the Gunas |
vh
sb
i¢Ód#yaE|
kE g¤NaE|
kE
¹ara
Basman hW
prÓt¤
sb i¢Ód#yaE|
sE
r¢ht
hW ,
Aas¢³r¢ht
hW prÓt¤
sbka
BtaI
hW AaWr
vWsE h£
g¤NaE|
sE
At£t hW
prÓt¤
g¤NaE|
ka BaE³a
B£
hW ,
Through perceiving
all sense-objects It is ,
really speaking, devoid of
all senses. Though unattached, it
is the sustainer of all
nonetheless; and though attributeless,
it is the enjoyer of
qualities (the three modes of
Prakriti).
(14)
b¢hrÓtà
B¥tanamcr|
crmEv
c ,
s¥ßmÏvaäOd¢våOEy|
Ñ¥rÞT|
ca¢ÓtkE
c
tt¯ ,,15,,
B¥tanam¯
|
cracr
sb B¥taE|
kE |
of beings |
s¥ßmÏvat¯
|
s¥ßm
haEnE sE |
because of its subtlety |
A¢våOEym¯
|
A¢våOEy
hW |
unknowable |
Ñ¥rÞTm¯
|
Ñ¥r
mE| B£
¢ÞTt |
is far |
cracr
sb
B¥taE|
kE bahr
B£tr
p¢rp¥NI
hW cr
AaWr Acr
B£
vh hW
AaWr
vh s¥ßm
haEnE
sE
A¢våOEy hW
tTa
A¢t sm£p
mE|
AaWr
Ñ¥r
mE| ¢ÞTt
B£
vh£
hW ,
It exists without
and within all beings, and
constitutes the animate and
inanimate creation as well. And
by reason of its subtlety,
it is incomprehensible; it
is close at hand and
yet stands afar.
(15)
A¢vB³|
c
B¥tEx¤
¢vB³¢mv
c
¢ÞTtm¯ ,
B¥tBt¦I
c
tÇåOEy|
g#¢sÝN¤
p#B¢vÝN¤
c ,,16,,
A¢vB³m¯
|
¢vBagr¢ht |
undivided |
B¥tEx¤
|
B¥taE|
mE| |
in beings |
B¥tBt¦I
|
B¥taE|
kaE DarN
paExN krnEvala |
the supporter
of beings |
åOEym¯
|
jannE
yaEÂy |
to be known |
g#¢sÝN¤
|
s|har
krnEvala |
devouring |
p#B¢vÝN¤
|
uÏp°
krnEvala |
generating |
vh
sb
B¥taE| mE|
¢vBagr¢ht
haEnE
pr
B£ ¢vB³
kE
sèS ¢ÞTt
hW
, vh
jannE
yaEÂy prmaÏma
B¥taE|
ka
BtaI AaWr
s|har krnEvala
AaWr
uÏp° krnEvala
hW
,
Though undivided,
it appears divided as
it were, in all animate
and inanimate beings. And That
is to be known as
the sustainer of beings, the
destroyer and the creator.
(16)
ÇyaE¢txam¢p
tÇÇyaE¢tÞtms:
prm¤ÅytE
,
åOan|
åOEy|
åOangØy|
¶¢d
svIÞy ¢v¢¿tm¯
,,17,,
ÇyaE¢txam¯
|
ÇyaE¢tyaE|
ka |
of the lights |
tms: |
maya
sE |
from darkness |
uÅytE |
kha
jata hW |
is said to be |
åOEym¯
|
åOEy |
that which is to be known |
åOangØym¯
|
åOan
sE p#açO
haEnEvala hW |
the goal of knowledge |
vh
b#'
ÇyaE¢tyaE|
ka B£
ÇyaE¢t
ev|
maya sE
A¢t prE
kha
jata
hW , vh
åOan
åOEy
AaWr tÏvåOan
sE
p#açO
haEnEvala
AaWr sbkE
¶dy
mE| ¢ÞTt
hW
,
That supreme
Brahman is said to be
the light of all lights
and beyond darkness. That
is knowledge itself, worth knowing,
and is seated in the
heart of all. (17)
i¢t
XEæO|
tTa
åOan| åOEy|
caE³|
smast: ,
mì³
et¢¹åOay
mìavayaEppïtE
,,18,,
åOEym¯
|
jannE
yaEÂy |
the knowable |
u³m¯ |
kha
gya |
have been stated |
mìavay |
mErE
Þvãp kaE
|
to my being |
uppïtE |
p#açO
haEta hW |
enters |
is
p#kar
XEæO tTa
åOan
AaWr
jannE
yaEÂy s|XEp
sE
kha gya
, iskaE
jankr
mEra B³
mErE
Þvãp
kaE
p#açO haEta
hW
,
Thus the truth
of Ksetra and of knowledge,
as well as of the
object of knowledge, have been
briefly discussed; knowing all
this
My devotee
enters into My being.
(18)
PROCEED TO CHAPTER 13 : STANZAS 19 TO 34
RETURN TO CHAPTER - 12 : STANZAS 13 TO 20
RETURN TO CHAPTER INDEX OF BHAGAVAD GITA