THE BHAGAVAD GITA

THE BHAGAVAD GITA (Contd)

CHAPTER - 13

STANZAS 19 TO 34

The Yoga of the Discrimination between the Kshetra and the Kshetragna

p#k]¢t|    p¤âx|    cWv    ¢vÑ¯DYnad£    uBav¢p    ,
¢vkara|à    g¤Na|àWv    ¢v¢Ñ¯D    p#k]¢ts|Bvan¯    ,,19,,

p#k]¢tm¯ p#k]¢t Prakriti

p¤âxm¯ p¤âx Purusha

c AaWr and

ev h£ even

¢v¢Ñ¯D jan know

Ana¢d Ana¢d beginningless

uBaW daEnaE| kaE both

A¢p B£ also

¢vkaran¯ ¢vkaraE| kaE modifications

c AaWr and

g¤Nan¯ g¤NaE| kaE Gunas

c AaWr and

ev h£ even

¢v¢Ñ¯D jan know

p#k]¢tsØBvan¯ p#k]¢t sE uÏp° h^e born of Prakriti

p#k]¢t    AaWr    p¤âx    in    daEnaE|    kaE    h£    t¤m    Ana¢d jan    ,   sb    ¢vkaraE|    kaE    AaWr    g¤NaE|    kaE    B£    p#k]¢t    sE    h£    uÏp°    h^Aa    jan    ,
Prakrit   and   Purusa,   know   both   these   as without   beginning.   And   know   all   modifications such   as   likes   and   dislikes   etc.   and   all
objects   and   their   qualities   arise   from   Prakriti.   (19)
kayIkrNkt¦IÏvE    hEt¤:    p#k]¢tâÅytE    ,
p¤âx:    s¤KÑ¤:Kana|    BaE³]ÏvE    hEt¤âÅytE    ,,20,,

kayIkrNkt¦IÏvE kayI AaWr krN kE uÏp° krnE mE| in the production of the body

hEt¤: karN the cause

p#k]¢t: p#k]¢t Prakriti

uÅytE kh£ jat£ hW is said to be

p¤âx: p¤âx Purusha

s¤KÑ¤:Kanam¯ s¤K Ñ¤:KaE| kE of pleasure and pain

BaE³]ÏvE BaEgnE mE| in the experience

hEt¤: karN the cause

uÅytE kha jata hW is said to be

kayI    AaWr    krN    kE    uÏp°    krnE    mE|    hEt¤ p#k]¢t    kh£    jat£    hW    AaWr    p¤âx    s¤K    AaWr    Ñ¤:KaE|    kE    BaEgnE    mE|    hEt¤    kha jata    hW    ,
Prakriti   is   said   to   be   responsible   for bringing   forth   the   effects   and   the   instruments; while   the   individual   soul   is   declared to   be   the   cause   of   experience   of   joys   and   sorrows.   (20)
p¤âx:    p#k]¢tÞTaE    ¢h    B¤´E    p#k]¢tjaÓg¤Nan¯    ,
karN|    g¤NsÄñaE{Þy    sdsïaE¢njÓms¤    ,,21,,

p¤âx: p¤âx Purusha

p#k]¢tÞT: p#k]¢t mE| ¢ÞTt h^Aa seated in Prakriti

¢h h£ indeed

B¤´E BaEgta hW experiences

p#k]¢tjan¯ p#k]¢t sE uÏp° h^e born of Prakriti

g¤Nan¯ g¤NaE| kaE Gunas

karNm¯ karN hW the cause

g¤NsÄñ: g¤NaE| ka s|g attachment to the Gunas

AÞy iskE of his

st¯ Ast¯ yaE¢n jÓms¤ AÅC£ b¤r£ yaE¢nyaE| mE| of birth in good and evil wombs

p¤âx    p#k]¢t    mE|    ¢ÞTt    h^Aa    h£    p#k]¢t    sE    uÏp° h¤e    g¤NaE|    kaE    BaEgta    hW    AaWr    in    g¤NaE|    ka    s|g    h£    iskE    AÅC£    b¤r£    yaE¢nyaE| mE|    jÓm    lEnE    mE|    karN    hW    ,
Only   the   Purusa   seated   in   Prakriti experiences   the   qualities   born   of   Prakriti. It   is   attachmnet   to   these   qualities   that   is   responsible
for   the   birth   of   this   soul   in   good   or   evil   wombs.     (21)

upd#¾an¤mÓta    c    BtaI    BaE³a    mhEár:    ,
prmaÏmE¢t    caÔy¤³aE    dEhE{¢ÞmÓp¤âx:    pr:    ,,22,,

upd#¾a saX£ the spectator

An¤mÓta sØm¢t dEnEvala the permitter

c AaWr and

BtaI DarN krnEvala the supporter

BaE³a BaEgnEvala the enjoyer

mhEár: mhEár the Great Lord

prmaÏma prmaÏma the Supreme Self

i¢t eEsa thus

c AaWr and

A¢p B£ also

u³: kha gya hW is called

dEhE dEh mE| in the body

A¢Þmn is in this

p¤âx: p¤âx Purusha

pr: pr Supreme

is    dEh    mE|    p¤âx    pr    saX£    sØm¢t    dEnEvala BtaI    BaE³a    mhEár    AaWr    prmaÏma    B£    hW    eEsa    kha    gya    hW    ,
The   Spirit   dwelling   in   this   body,   is really   the   same   as   the   Supreme.   He   has   been spoken   of   as   the   Witness,   the   true   Guide,
the   Sustainer   of   all,   the   Experiencer, the   Overlord   and   the   Absolute   as   well.         (22)

y    ev|    vE¢äO    p¤âx|    p#k]¢t|    c    g¤NW:    sh    ,
svITa    vtImanaE{¢p    n    s    B¥yaE{¢BjaytE    ,,   23,,

y: jaE who

evm¯ is p#kar thus

vE¢äO janta hW knows

p¤âxm¯ p¤âx kaE Purusha

p#k]¢tm¯ p#k]¢t kaE Prakriti

c AaWr and

g¤NW: g¤NaE| kE Gunas

sh s¢ht with

svITa sb p#kar sE in all

vtIman: j£ta h^Aa living

A¢p B£ also

n nh£ not

s: vh he

B¥y: ¢Pr again

A¢BjaytE jÓm lEta hW is born

is    p#kar    p¤âx    kaE    AaWr    g¤NaE|    kE    s¢ht    p#k]¢t kaE    jaE    mn¤Ýy    janta    hW    vh    sb    p#kar    sE    btIta    h^Aa    B£    ¢Pr    nh£|    jÓm    lEta    ,
He   who   thus   knows   the   Purusa   (Spirit) and   Prakrit   (Nature)   together   with   the   Gunas   - even   though   performing   his   duties   in   every way,   is   never   born   again.                               (23)
ÒyanEnaÏm¢n    pÜy¢Ót    kE¢cdaÏmanmaÏmna    ,
AÓyE    sa|ÁyEn    yaEgEn    kmIyaEgEn    caprE    ,,24,,

ÒyanEn Òyan kE ¹ara by meditation

AaÏm¢n ¶dy mE| in the self

pÜy¢Ót dEKtE hW| behold

kE¢ct¯ k[C some

AaÏmanm¯ prmaÏma kaE the Self

AaÏmna AaÏma sE by the self

AÓyE Ñ¥srE others

sa|ÁyEn yaEgEn åOanyaEg   kE ¹ara by the yoga of knowledge

kmIyaEgEn kmIyaEg kE ¹ara by karma yoga

c AaWr and

AprE Apr ¢ktnE h£ others

prmaÏma    kaE    k[C    mn¤Ýy    AaÏma    sE    Òyan    kE    ¹ara ¶dy    mE|    dEKtE    hW|    AÓy    k[C    åOanyaEg    kE    ¹ara    AaWr    Apr    ¢ktnE    h£    kmIyaEg    kE ¹ara    dEKtE    hW|    ,
Some   by   meditation   behold   the   Supreme Spirit   in   the   heart   with   the   help   of   their refined   and   sharp   intellect;   others   realize it   through   the   discipline   of   knowledge,   and others,   again,   through   the   discipline   of   action.   (24)

AÓyE    ÏvEvmjanÓt:    ½¤ÏvaÓyE×y    upastE    ,
tE{¢p    ca¢ttrÓÏyEv    m¦Ïy¤|    ½¤¢tprayNa:    ,,25,,

AÓyE AÓy others

t¤ prÓt¤ indeed

evm¯ is p#kar thus

AjanÓt: n jantE h^e ignorant

½¤Ïva s¤nkr h£ having heard

AÓyE×y: Ñ¥sraE| sE from others

upastE upasna krtE hW| worship

tE vE they

A¢p B£ also

c AaWr and

A¢ttr¢Ót tr jatE hW| cross beyond

ev ¢n:sÓdEh even

m¦Ïy¤m¯ m¦Ïy¤ kaE death

½¤¢tprayNa: s¤nnE kE prayN h^e p¤âx regarding what they have heard as the supreme refuge

prÓt¤    insE    Ñ¥srE    is    p#kar    n    jantE    h^e Ñ¥sraE|    sE    s¤nkr    h£    upasna    krtE    hW    AaWr    vE    s¤nnE    kE    prayN    h^e    p¤âx B£    m¦Ïy¤ãp    s|sarsagr    kaE    ¢n:sÓdEh    tr    jatE    hW|    ,
Other   ignorant   persons,   however,   worship what   they   have   heard   from   others;   and   even   those   who go   by   such   hearing,   are   able   to   cross beyond   death   by   their   devotion.                                     (25)

yavÏs|jaytE    ¢k|¢cÏsäO¯v|    ÞTavrjÄñmm¯    ,
XEæOXEæOåOs|yaEgaäO¢¹¢ÑG    BrtxIB    ,,26,,

yavt¯ jaE whatever

s|jaytE uÏp° haEt£ hW is born

¢k|¢ct¯ k[C any

säO¯vm¯ p#aN£ being

ÞTavrjÄñmm¯ cr AaWr Acr the moving and the unmoving

XEæOXEæOåOs|yaEgat¯ XEæO AaWr XEæOåO kE s|yaEg sE from the union between Kshetra and Kshetrajna

tt¯ vh that

¢v¢ÑG jan know

BrtxIB hE BrtaE| mE| ½E¿ O best of the Bharatas

hE    BrtaE|    mE|    ½E¿    Aj¤In    jaE    k[C    B£    cr AaWr    Acr    p#aN£    uÏp°    haEta    hW    uskaE    t¤m    XEæO    AaWr    XEæOåO    kE    s|yaEg    sE h£    uÏp°    h^Aa    jan    ,
O   best   of   the   Bharatas   (Arjuna),   whatsoever   being,   animate   or
inanimate,   is   born,   know   it   as   having   emerged from   the   union   of   Ksetra   (Matter)   and the   Ksetrajna   (Spirit).                                   (26)

sm|    sv©Ix¤    B¥tEx¤    ¢t¿Ót|    prmEárm¯    ,
¢vnÜyÏÞv¢vnÜyÓt|    y:    pÜy¢t    s    pÜy¢t    ,,27,,

smm¯ smBav sE equally

sv©Ix¤ sb mE| in all

B¥tEx¤ B¥taE| mE| in beings

¢t¿Ótm¯ ¢ÞTt existing

prmEárm¯ prmEár kaE the Supreme Lord

¢vnÜyÏs¤ n¾ haEtE h^e among the perishing

A¢vnÜyÓtm¯ naSr¢ht the unperishing

y: jaE who

pÜy¢t dEKta hW sees

s: vh he

pÜy¢t dEKta hW sees

jaE    p¤âx    n¾    haEtE    h^e    sb    cracr    B¥taE|    mE| naSr¢ht    prmEár    kaE    smBav    sE    ¢ÞTt    dEKta    hW    vh£    dEKta    hW    ,
He   alone   truly   sees,   who   sees   the Supreme   Lord   as   imperishable   and abiding   equally   in   all   beings, both   animate   and   inanimate.     (27)

sm|    pÜy¢Óh    svIæO    smv¢ÞTtm£árm¯    ,
n    ¢hnÞÏyaÏmnaÏman|    ttaE    ya¢t    pra|    g¢tm¯    ,,28,,

smm¯ sman equally

pÜyn¯ dEKta h^Aa seeing

¢h ÀyaE|¢k indeed

svIæO sbmE| everywhere

smv¢ÞTtm¯ smBav sE ¢ÞTt h^e equally dwelling

iIárm¯ prmEár kaE the Lord

n nh£| not

¢hn¢Þt n¾ krta hW destroys

AaÏmna ApnE ¹ara by the self

AaÏmanm¯ AapkaE the self

tt: tb then

ya¢t p#açO haEta hW goes

pram¯ prm the highest

g¢tm¯ g¢t kaE the goal

ÀyaE|¢k    vh    p¤âx    sbmE|    smBav    sE    ¢ÞTt    h^e prmEár    kaE    sman    dEKta    h^Aa    ApnE    ¹ara    AapkaE    n¾    nh£|    krta    hW    tb vh    prm    g¢t    kaE    p#açO    haEta    hW    ,
For,   he   who   kills   not   the   self   by self,   when   he     sees   the   supreme   Lord as   equally   present   in   all,   but   reaches   the   supreme   state.   (28)
p#k]ÏyWv    c    kmaI¢N    ¢@ymaNa¢n    svIS:    ,
y:    pÜy¢t    tTaÏmanmktaIr|    s    pÜy¢t    ,,29,,

p#k]Ïya p#k]¢t sE by Prakriti

ev h£ alone

c AaWr and

kmaI¢N kma©I| kaE actions

¢@ymaNa¢n ¢kyE h^e being performed

svIS: sb p#kar sE all

y: jaE p¤âx   who

pÜy¢t dEKta hW sees

tTa tTa so also

AaÏmanm¯ AaÏma kaE the self

AktaIrm¯ AktaI actionless

s: vh he

pÜy¢t dEKta hW sees

AaWr    jaE    p¤âx    s|p¥NI    kma©I|    kaE    sb    p#kar    sE p#k]¢t    sE    h£    ¢kyE    h^e    dEKta    hW    tTa    AaÏma    kaE    AktaI    dEKta    hW    vh£ dEKta    hW    ,

And   he   alone   really   sees,   who   sees all   actions   being   performed   in   every way   by   Prakrit   alone,   and   the   Self   as the   non-doer. (29)
yda    B¥tp¦TÂBavmEkÞTmn¤pÜy¢t    ,
tt    ev    c    ¢vÞtar|    b#'    s|pïtE    tda    ,,30,,

yda ¢js kal mE| when

B¥tp¦TÂBavm¯ B¥taE| kE p¦Tkq Bav kaE the whole variety of beings

ekÞTm¯ ek mE| ¢ÞTt resting in the one

An¤pÜy¢t dEKta hW sees

tt: ussE from that

ev h£ alone

c AaWr and

¢vÞtarm¯ ¢vÞtar the spreading

b#' b#' Brahman

s|pïtE p#açO haEta hW he becomes

tda us kal mE| then

¢js    kal    mE|    B¥taE|    kE    p¦Tkq    Bav    kaE    ek prmaÏma    kE    s|kÚp    kE    AaDar    ¢ÞTt    dEKta    hW    tTa    us    prmaÏma    kE    s|kÚp sE    h£    s|p¥NI    B¥taE|    ka    ¢vÞtar    dEKta    hW    us    kal    mE|    b#'    kaE    p#açO    haEta    hW    ,

When   man   perceives   the   diversified existence   of   beings   as   rooted   in
the   one   supreme   Spirit,   and   the   spreading forth   of   all   beings   from   that   alone, he   attains   to   Brahman.                                     (30)

Ana¢dÏva¢°g¤INÏvaÏprmaÏmaymÛyy: ,
Sr£rÞTaE{¢p kaWÓtEy n kraE¢t n ¢lÔytE ,,31,,

Ana¢dÏvat¯ Ana¢d haEnE sE being withot beginning

¢ng¤INÏvat¯ g¤Nat£t haEnE sE being devoid of Gunas

prmaÏma prmaÏma the Supreme Self

Aym¯ yh this

AÛyy: A¢vnaS£ imperishable

Sr£rÞT: Sr£r mE| ¢ÞTt h^Aa dwelling in this body

A¢p B£ though

kaWÓtEy hE kaWÓtEy O Kaunteya

n nh£ not

kraE¢t krta hW acts

n nh£ not

¢lÔytE ¢lçO haEta hW is tainted

hE kaWÓtEy Ana¢d haEnE sE AaWr g¤Nat£t haEnE sE yh A¢vnaS£ prmaÏma Sr£r mE| ¢ÞTt h^Aa B£ vaÞtv mE| n krta hW AaWr n ¢lçO haEta hW ,
O Kaunteya (Arjuna), being without beginning and without attributes, this indestructible supreme Spirit, though dwelling in the body, in fact does nothing, nor gets tainted. (31)

yTa    svIgt|    saWßØyadakaS|    naEp¢lÔytE    ,
svIæOav¢ÞTtaE    dEhE    tTaÏma    naEp¢lÔytE    ,,32,,

yTa ¢js p#kar as

svIgtm¯ svIæO ÛyaçO h^Aa the all pervading

saWßØyat¯ s¥ßm haEnE kE karN because of its subtlety

AakaSm¯ AakaS ether

n nh£| not

up¢lÔytE ¢lçO haEta hW is tainted

svIæO svIæO everywhere

Av¢ÞTt: ¢ÞTt h^Aa seated

dEhE Sr£r mE| in the body

tTa vWsE h£ so

AaÏma AaÏma the Self

n nh£| not

up¢lÔytE ¢lçO haEta hW is tainted

¢js    p#kar    svIæO    ÛyaçO    h^Aa    AakaS    s¥ßm haEnE    kE    karN    ¢lçO    nh£|    haEta    hW    vWsE    h£    svIæO    Sr£r    mE|    ¢ÞTt    h^Aa    AaÏma ¢lçO    nh£|    haEta    hW    ,
As   the   all-pervading   space   is   not tainted   by   reason   of   its   subtlety,   so seated   everywhere   in   the   body,   the Self   is   not   tainted   by   the   body.         (32)

yTa    p#kaSyÏyEk:    k]Ïs"|    laEk¢mm|    r¢v:    ,
XEæO|    XEæO£    tTa    k]Ïs"|    p#kaSy¢t    Bart    ,,33,,

yTa ¢js p#kar as

p#kaSy¢t p#ka¢St krta hW illumines

ek: ek h£ one

k]Ïs"m¯ s|p¥NI the whole

laEkm¯ laEk kaE world

imm¯ is this

r¢v: s¥yI sun

XEæOm¯ XEæO kaE the field

XEæO£ ek h£ AaÏma the Lord of the field

tTa us£ p#kar so

k]Ïs"m¯ s|p¥NI the whole

p#kaSy¢t p#ka¢St krta hW illumines

Bart hE Bart O Bharata

hE    Bart    ¢js    p#kar    ek    h£    s¥yI    is    s|p¥NI laEk    kaE    p#ka¢St    krta    hW    us£    p#kar    ek    h£    AaÏma    s|p¥NI    XEæO    kaE p#ka¢St    krta    hW    ,
O   Bharata   (Arjuna),   as   the   one   sun   illumines this   entire   universe,   so   does   the   indwelling   soul illumine   the   whole   body.           (33)

XEæOXEæOåOyaErEvmÓtr|    åOancX¤xa    ,
B¥tp#k]¢tmaEX|    c    yE    ¢vÑ¤yaI¢Ót    tE    prm¥    ,,34,,

XEæOXEæOåOyaE: XEæO AaWr XEæOåO kE   between the Kshetra and the Kshetrajna

evm¯ is p#kar thus

AÓtrm¯ BEd kaE distinction

åOancX¤xa åOan kE nEæOaE| ¹ara by the eye of knowledge

B¥tp#k]¢tmaEXm¯ ¢vkars¢ht p#k]¢t sE C¥znE kE upay kaE the liberation from the Prakriti of being

c AaWr and

yE jaE p¤âx   who

¢vÑ¤: jantE hW| know

ya¢Ót p#açO haEtE hW| go

tE vE they

prm¯ prb#' the Supreme

is    p#kar    XEæO    AaWr    XEæOåO    kE    BEd    kaE    tTa ¢vkars¢ht    p#k]¢t    sE    C¥znE    kE    upay    kaE    jaE    p¤âx    åOan    kE    nEæOaE|    ¹ara    jantE hW|    vE    prb#'    prmaÏma    kaE    p#açO    haEtE    hW|    ,
Those   who   thus   perceive   with   the eye   of   wisdom   the   difference   between the   Ksetra   and   Ksetrajna,   and   the phenomenon   of   liberation   from   Prakriti reach   the   Supreme.                     (34)
i¢t    ½£mìgvé£tas¥p¢nxÏs¤    b#'¢vïaya|    yaEgSaÞæOE
                ½£k]ÝNaj¤Ins|vadE    XEæOXEæOåO¢vBagyaEgaE    nam
                                   æOyaEdSaE{Òyay:      .

i¢t i¢t thus

½£mìgvé£tas¤ ½£mìgvé£tar¥p£    Srimad Bhagavad Gita

up¢nxÏs¤ up¢nxd mE| in the Upanishad of

b#'¢vïayam¯ b#'¢vïa mE| the Knowledge of Brahma

yaEgSaÞæOE yaEgSaÞæO mE| the Science of Yoga

½£k]ÝNaj¤In ½£ k]ÝN AaWr Aj¤In between Sri Krsna and Arjuna

s|vadE s|vad mE| dialogue

XEæOXEæOåO¢vBagyaEg: XEæOXEæOåO¢vBagyaEg The Yoga of discrimination of the Ksetra and Ksetrajna

nam: namk named

æOyaEdSaE{Òyay: tErhva| AÒyay thirteenth chapter


i¢t    ½£mìgvé£taãp£    up¢nxdq    ev|    b#'¢vïa    tTa
                              yaEgSaÞæO¢vxyk    ½£k]ÝN    AaWr    Aj¤In    kE
                                 s|vad    mE|    ` XEæOXEæOåO¢vBagyaEg '   namk
                                                tErhva|    AÒyay
Thus,   in   the   Upanishad   of   the   Bhagavad   Gita,   presenting
     the   Knowledge   of   Brahman,   and   the   Science   of   Yoga,   in   the
         form   of   a   dialogue   between   Sri   Krsna     and   Arjuna,   runs
                                  the   Thirteenth   chapter   entitled
      The   Yoga   of   discrimination   of   the   Ksetra   and   the   Ksetrajna

PROCEED TO CHAPTER 14 : STANZAS 1 TO 4 RETURN TO CHAPTER - 13 : STANZAS 1 TO 18 RETURN TO CHAPTER INDEX OF BHAGAVAD GITA