Prakrtim Purusam Caiva Ksetram lyrics

arjuna uvāca prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetra-jñam eva ca etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava

arjuna uvaca prakrtim purusam caiva ksetram ksetra-jnam eva ca etad veditum icchami jnanam jneyam ca kesava

अर्जुन उवाच प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञम एव च एतद वेदितुम इच्छामि ज्ञानं ज्ञेयं च केशव

1-2) Arjuna said: O my dear Krsna, I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.

śrī-bhagavān uvāca idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate etad yo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ

sri-bhagavan uvaca idam sariram kaunteya ksetram ity abhidhiyate etad yo vetti tam prahuh ksetrajna iti tadvidah

श्रीभगवान उवाच इदं शरीरं कौन्तेय क्षेत्रम इत्य अभिधीयते एतद यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः

English meaning not yet written for this verse.

kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama

ksetrajnam capi mam viddhi sarva-ksetresu bharata ksetra-ksetrajnayor jnanam yat taj jnanam matam mama

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत क्षेत्रक्षेत्रज्ञयोर ज्ञानं यत तज ज्ञानं मतं मम

O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion.

tat kṣetraṁ yac ca yādṛk ca yad-vikāri yataś ca yat sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu

tat ksetram yac ca yadrk ca yad-vikari yatas ca yat sa ca yo yat-prabhavas ca tat samasena me srnu

तत क्षेत्रं यच च यादृक च यद्विकारि यतश च यत स च यो यत्प्रभावश च तत समासेन मे शृणु

Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.

ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ

rsibhir bahudha gitam chandobhir vividhaih prthak brahma-sutra-padais caiva hetumadbhir viniscitaih

ऋषिभिर बहुधा गीतं छन्दोभिर विविधैः पृथक ब्रह्मसूत्रपदैश चैव हेतुमद्भिर विनिश्चितैः

That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings--especially in the Vedanta-sutra--and is presented with all reasoning as to cause and effect. 6-7) The five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions--all these are considered, in summary, to be the field of activities and its interactions. 8-12) Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth--all these I thus declare to be knowledge, and what is contrary to these is ignorance.

mahā-bhūtāny ahaṁkāro buddhir avyaktam eva ca indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ

maha-bhutany ahamkaro buddhir avyaktam eva ca indriyani dasaikam ca panca cendriya-gocarah

महाभूतान्य अहंकारो बुद्धिर अव्यक्तम एव च इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः

English meaning not yet written for this verse.

icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaś cetanā dhṛtiḥ etat kṣetraṁ samāsena sa-vikāram udāhṛtam

iccha dvesah sukham duhkham samghatas cetana dhrtih etat ksetram samasena sa-vikaram udahrtam

इच्छा द्वेषः सुखं दुःखं संघातश चेतना धृतिः एतत क्षेत्रं समासेन सविकारम उदाहृतम

English meaning not yet written for this verse.

amānitvam adambhitvam ahiṁsā kṣāntir ārjavam ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ

amanitvam adambhitvam ahimsa ksantir arjavam acaryopasanam saucam sthairyam atma-vinigrahah

अमानित्वम अदम्भित्वम अहिंसा क्षान्तिर आर्जवम आचार्योपासनं शौचं स्थैर्यम आत्मविनिग्रहः

English meaning not yet written for this verse.

indriyārtheṣu vairāgyam anahaṁkāra eva ca janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam

indriyarthesu vairagyam anahamkara eva ca janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam

इन्द्रियार्थेषु वैराग्यम अनहंकार एव च जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम

English meaning not yet written for this verse.

asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu

asaktir anabhisvangah putra-dara-grhadisu nityam ca sama-cittatvam istanistopapattisu

असक्तिर अनभिष्वङ्गः पुत्रदारगृहादिषु नित्यं च समचित्तत्वम इष्टानिष्टोपपत्तिषु

English meaning not yet written for this verse.

mayi cānanya-yogena bhaktir avyabhicāriṇī vivikta-deśa-sevitvam aratir jana-saṁsadi

mayi cananya-yogena bhaktir avyabhicarini vivikta-desa-sevitvam aratir jana-samsadi

मयि चानन्ययोगेन भक्तिर अव्यभिचारिणी विविक्तदेशसेवित्वम अरतिर जनसंसदि

English meaning not yet written for this verse.

adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam etaj jñānam iti proktam ajñānaṁ yad ato’nyathā

adhyatma-jnana-nityatvam tattva-jnanartha-darsanam etaj jnanam iti proktam ajnanam yad ato’nyatha

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम एतज ज्ञानम इति प्रोक्तम अज्ञानं यद अतोऽन्यथा

English meaning not yet written for this verse.

jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute anādimat paraṁ brahma na sat tan nāsad ucyate

jneyam yat tat pravaksyami yaj jnatvamrtam asnute anadimat param brahma na sat tan nasad ucyate

ज्ञेयं यत तत प्रवक्ष्यामि यज ज्ञात्वामृतम अश्नुते अनादिमत परं ब्रह्म न सत तन नासद उच्यते

I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world.

sarvataḥ pāṇi-pādaṁ tat sarvato’kṣi-śiro-mukham sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati

sarvatah pani-padam tat sarvato’ksi-siro-mukham sarvatah srutimal loke sarvam avrtya tisthati

सर्वतः पाणिपादं तत सर्वतोऽक्षिशिरोमुखम सर्वतः श्रुतिमल लोके सर्वम आवृत्य तिष्ठति

Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.

sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam asaktaṁ sarva-bhṛc caiva nirguṇaṁ guṇa-bhoktṛ ca

sarvendriya-gunabhasam sarvendriya-vivarjitam asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम असक्तं सर्वभृच चैव निर्गुणं गुणभोक्तृ च

The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.

bahir antaś ca bhūtānām acaraṁ caram eva ca sūkṣmatvāt tad avijñeyaṁ dūra-sthaṁ cāntike ca tat

bahir antas ca bhutanam acaram caram eva ca suksmatvat tad avijneyam dura-stham cantike ca tat

बहिर अन्तश च भूतानाम अचरं चरम एव च सूक्ष्मत्वात तद अविज्ञेयं दूरस्थं चान्तिके च तत

The Supreme Truth exists both internally and externally, in the moving and nonmoving. He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.

avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca

avibhaktam ca bhutesu vibhaktam iva ca sthitam bhuta-bhartr ca taj jneyam grasisnu prabhavisnu ca

अविभक्तं च भूतेषु विभक्तम इव च स्थितम भूतभर्तृ च तज ज्ञेयं ग्रसिष्णु प्रभविष्णु च

Although the Supersoul appears to be divided, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.

jyotiṣām api taj jyotis tamasaḥ param ucyate jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam

jyotisam api taj jyotis tamasah param ucyate jnanam jneyam jnana-gamyam hrdi sarvasya visthitam

ज्योतिषाम अपि तज ज्योतिस तमसः परम उच्यते ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम

He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.

iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ mad-bhakta etad vijñāya mad-bhāvāyopapadyate

iti ksetram tatha jnanam jneyam coktam samasatah mad-bhakta etad vijnaya mad-bhavayopapadyate

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः मद्भक्त एतद विज्ञाय मद्भावायोपपद्यते

Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.

prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api vikārāṁś ca guṇāṁś caiva viddhi prakṛti-saṁbhavān

prakrtim purusam caiva viddhy anadi ubhav api vikarams ca gunams caiva viddhi prakrti-sambhavan

प्रकृतिं पुरुषं चैव विद्ध्य अनादी उभाव अपि विकारांश च गुणांश चैव विद्धि प्रकृतिसंभवान

Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.

kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate

karya-karana-kartrtve hetuh prakrtir ucyate purusah sukha-duhkhanam bhoktrtve hetur ucyate

कार्यकारणकर्तृत्वे हेतुः प्रकृतिर उच्यते पुरुषः सुखदुःखानां भोक्तृत्वे हेतुर उच्यते

Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.

puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu

purusah prakrti-stho hi bhunkte prakrtijan gunan karanam guna-sango’sya sad-asad-yoni-janmasu

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान गुणान कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु

The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ paramātmeti cāpy ukto dehe’smin puruṣaḥ paraḥ

upadrastanumanta ca bharta bhokta mahesvarah paramatmeti capy ukto dehe’smin purusah parah

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः परमात्मेति चाप्य उक्तो देहेऽस्मिन पुरुषः परः

Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.

ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha sarvathā vartamāno’pi na sa bhūyo’bhijāyate

ya evam vetti purusam prakrtim ca gunaih saha sarvatha vartamano’pi na sa bhuyo’bhijayate

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते

One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

dhyānenātmani paśyanti ke cid ātmānam ātmanā anye sāṁkhyena yogena karma-yogena cāpare

dhyanenatmani pasyanti ke cid atmanam atmana anye samkhyena yogena karma-yogena capare

ध्यानेनात्मनि पश्यन्ति के चिद आत्मानम आत्मना अन्ये सांख्येन योगेन कर्मयोगेन चापरे

That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.

anye tv evam ajānantaḥ śrutvānyebhya upāsate te’pi cātitaranty eva mṛtyuṁ śruti-parāyaṇāḥ

anye tv evam ajanantah srutvanyebhya upasate te’pi catitaranty eva mrtyum sruti-parayanah

अन्ये त्व एवम अजानन्तः श्रुत्वान्येभ्य उपासते तेऽपि चातितरन्त्य एव मृत्युं श्रुतिपरायणाः

Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

yāvat saṁjāyate kiṁcit sattvaṁ sthāvara-jaṅgamam kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha

yavat samjayate kimcit sattvam sthavara-jangamam ksetra-ksetrajna-samyogat tad viddhi bharatarsabha

यावत संजायते किंचित सत्त्वं स्थावरजङ्गमम क्षेत्रक्षेत्रज्ञसंयोगात तद विद्धि भरतर्षभ

O chief of the Bharatas, whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field.

samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati

samam sarvesu bhutesu tisthantam paramesvaram vinasyatsv avinasyantam yah pasyati sa pasyati

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम विनश्यत्स्व अविनश्यन्तं यः पश्यति स पश्यति

One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.

samaṁ paśyan hi sarvatra samavasthitam īśvaram na hinasty ātmanātmānaṁ tato yāti parāṁ gatim

samam pasyan hi sarvatra samavasthitam isvaram na hinasty atmanatmanam tato yati param gatim

समं पश्यन हि सर्वत्र समवस्थितम ईश्वरम न हिनस्त्य आत्मनात्मानं ततो याति परां गतिम

One who sees the Supersoul in every living being and equal everywhere does not degrade himself by his mind. Thus he approaches the transcendental destination.

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ yaḥ paśyati tathātmānam akartāraṁ sa paśyati

prakrtyaiva ca karmani kriyamanani sarvasah yah pasyati tathatmanam akartaram sa pasyati

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः यः पश्यति तथात्मानम अकर्तारं स पश्यति

One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.

yadā bhūta-pṛthag-bhāvam ekastham anupaśyati tata eva ca vistāraṁ brahma saṁpadyate tadā

yada bhuta-prthag-bhavam ekastham anupasyati tata eva ca vistaram brahma sampadyate tada

यदा भूतपृथग्भावम एकस्थम अनुपश्यति तत एव च विस्तारं ब्रह्म संपद्यते तदा

When a sensible man ceases to see different identities, which are due to different material bodies, he attains to the Brahman conception. Thus he sees that beings are expanded everywhere.

anāditvān nirguṇatvāt paramātmāyam avyayaḥ śarīra-stho’pi kaunteya na karoti na lipyate

anaditvan nirgunatvat paramatmayam avyayah sarira-stho’pi kaunteya na karoti na lipyate

अनादित्वान निर्गुणत्वात परमात्मायम अव्ययः शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते

Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.

yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate sarvatrāvasthito dehe tathātmā nopalipyate

yatha sarva-gatam sauksmyad akasam nopalipyate sarvatravasthito dehe tathatma nopalipyate

यथा सर्वगतं सौक्ष्म्याद आकाशं नोपलिप्यते सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते

The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman vision, does not mix with the body, though situated in that body.

yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata

yatha prakasayaty ekah krtsnam lokam imam ravih ksetram ksetri tatha krtsnam prakasayati bharata

यथा प्रकाशयत्य एकः कृत्स्नं लोकम इमं रविः क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत

O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.

kṣetra-kṣetrajñayor evam antaraṁ jñāna-cakṣuṣā bhūta-prakṛti-mokṣaṁ ca ye vidur yānti te param

ksetra-ksetrajnayor evam antaram jnana-caksusa bhuta-prakrti-moksam ca ye vidur yanti te param

क्षेत्रक्षेत्रज्ञयोर एवम अन्तरं ज्ञानचक्षुषा भूतप्रकृतिमोक्षं च ये विदुर यान्ति ते परम

One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage, also attains to the supreme goal.