Mahābhārata · Adhyāya 6.37
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6.37.1
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ ६.३७.१ ॥
I wish to know nature and the person, the field and the knower of the field, and knowledge and what is to be known, O Keśava.
6.37.2
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ ६.३७.२ ॥
This body, son of Kuntī, is called the field; he who knows it, the knowers of it call the knower of the field.
6.37.3
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ ६.३७.३ ॥
Know Me too as the knower of the field in all fields, O descendant of Bharata. Knowledge of the field and of its knower is, in My view, true knowledge.
6.37.4
तत्क्षेत्रं यच्च यादृक् यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु ॥ ६.३७.४ ॥
Hear from Me briefly what that field is, what it is like, what changes it undergoes, whence each thing arises, who the knower is, and what his power is.
6.37.5
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ ६.३७.५ ॥
The sages have sung this in many ways, in various metres, separately, and also in the aphorisms of the Brahma-sūtra, well established with reasons.
6.37.6
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ ६.३७.६ ॥
The great elements, ego-sense, intellect and the unmanifest; the ten senses and the one (mind); and the five objects of the senses.
6.37.7
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ ६.३७.७ ॥
Desire, aversion, pleasure, pain, the bodily aggregate, consciousness and steadfastness — in brief, this is the field, with its modifications, as it has been declared.
6.37.8
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ ६.३७.८ ॥
Freedom from pride, freedom from hypocrisy, non-violence, patience, straightforwardness, service to the teacher, purity, steadiness and self-restraint.
6.37.9
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ ६.३७.९ ॥
Dispassion towards the objects of the senses, absence of egoism, and contemplation of the faults and sufferings of birth, death, old age and sickness.
6.37.10
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ ६.३७.१० ॥
Non-attachment and non-clinging to sons, wife, home and the like, and constant equanimity of mind when the agreeable or the disagreeable comes.
6.37.11
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ ६.३७.११ ॥
Unwavering devotion to me through undivided yoga, resorting to secluded places, and aversion to crowds of people.
6.37.12
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ ६.३७.१२ ॥
Constancy in knowledge of the self, and perceiving the aim of the knowledge of truth: this is declared to be knowledge, and whatever is otherwise is ignorance.
6.37.13
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्रुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ ६.३७.१३ ॥
I shall declare what is to be known, knowing which one attains immortality: the beginningless supreme brahman, which is called neither being nor non-being.
6.37.14
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ ६.३७.१४ ॥
Its hands and feet are on every side, its eyes, head and face are on every side; in the world it has ears on every side; enveloping all, it stands.
6.37.15
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ ६.३७.१५ ॥
It is the appearance of the qualities of all the senses, yet it is devoid of all senses; unattached, yet the supporter of all; without qualities, yet the enjoyer of the qualities.
6.37.16
बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ ६.३७.१६ ॥
Outside and inside of beings, it is the unmoving and also the moving; because of its subtlety it is unknowable; it is far away and also near.
6.37.17
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ ६.३७.१७ ॥
Among beings it is undivided, yet it stands as if divided; it is the sustainer of beings, to be known, the devourer and also the creator.
6.37.18
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ ६.३७.१८ ॥
It is said to be the light even of lights, beyond darkness; it is knowledge, the object of knowledge, attainable through knowledge, seated in the heart of all.
6.37.19
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ ६.३७.१९ ॥
Thus the field, knowledge and the object of knowledge have been declared in brief. My devotee, having understood this, attains to my state of being.
6.37.20
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ ६.३७.२० ॥
Know that both nature (prakṛti) and the person (puruṣa) are beginningless. Know also that the modifications and the qualities arise from nature.
6.37.21
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ ६.३७.२१ ॥
Nature (prakṛti) is said to be the cause in the production of effect, cause and agency; the person (puruṣa) is said to be the cause in the experiencing of pleasure and pain.
6.37.22
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ ६.३७.२२ ॥
The person (puruṣa), abiding in nature, enjoys the qualities that arise from nature; attachment to the qualities is the cause of his birth in good and evil wombs.
6.37.23
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ ६.३७.२३ ॥
The supreme person (puruṣa) dwelling in this body is also called the witness, the approver, the sustainer, the enjoyer, the great lord, and the supreme self (paramātman).
6.37.24
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ ६.३७.२४ ॥
He who knows the person and nature together with the qualities in this way, though he is situated in every way (in his life), is not born again.
6.37.25
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ ६.३७.२५ ॥
Some behold the self within the self by meditation with the self; others by the yoga of analysis, and others by the yoga of action.
6.37.26
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ ६.३७.२६ ॥
And others, not knowing it thus, worship having heard it from others; they too, devoted to what is heard, indeed cross beyond death.
6.37.27
यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ ६.३७.२७ ॥
Whatever being, whether immovable or movable, comes into existence, know that it arises from the union of the field and the knower of the field, O bull of the Bharatas.
6.37.28
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ ६.३७.२८ ॥
He who sees the Supreme Lord abiding equally in all beings, the imperishable within the perishing, he truly sees.
6.37.29
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिं ॥ ६.३७.२९ ॥
Seeing the Lord equally abiding everywhere, he does not harm himself by himself; then he goes to the highest goal.
6.37.30
प्रत्यत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ ६.३७.३० ॥
He who sees that actions are performed in every way by nature, and sees the self as the non-doer, he truly sees.
6.37.31
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥ ६.३७.३१ ॥
When one sees the separate existence of beings as resting in the One, then, expanding from that, one attains to Brahman.
6.37.32
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ ६.३७.३२ ॥
O son of Kuntī, because it is without beginning and without qualities, this imperishable Supreme Self, though dwelling in the body, neither acts nor is tainted.
6.37.33
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ ६.३७.३३ ॥
As space, which pervades all, is not tainted because of its subtlety, so the self, situated everywhere in the body, is not tainted.
6.37.34
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ ६.३७.३४ ॥
As the one sun illumines this whole world, so the knower of the field, O Bhārata, illumines the whole field.
6.37.35
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ ६.३७.३५ ॥
Those who know, with the eye of knowledge, this difference between the field and the knower of the field, and liberation from the nature of beings, go to the highest.