Discourse 13: The Field and the Knower of the Field

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 12The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 13Discourse 14→3003198The Bhagavad-Gita — Discourse 13Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} THIRTEENTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} अर्जुन उवाच । प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च । एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 12The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 13Discourse 14→3003198The Bhagavad-Gita — Discourse 13Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} THIRTEENTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} arjuna uvāca | prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca | etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava

Arjuna said: Matter and Spirit, even the Field and the Knower of the Field, wisdom and that which ought to be known, these I fain would learn, O Keshava. .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) श्रीभगवानुवाच । इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः

Arjuna said: Matter and Spirit, even the Field and the Knower of the Field, wisdom and that which ought to be known, these I fain would learn, O Keshava. .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) śrībhagavānuvāca | idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate | etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ

The Blessed Lord said: This body, son of Kuntî, is called the Field; that which knoweth it is called the Knower of the Field by the Sages. (2) क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम

The Blessed Lord said: This body, son of Kuntî, is called the Field; that which knoweth it is called the Knower of the Field by the Sages. (2) kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata | kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama

Understand Me as the Knower of the Field in all Fields, O Bhârata. Wisdom as to the Field and the Knower of the Field, that in My opinion is the wisdom. (3) तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु

Understand Me as the Knower of the Field in all Fields, O Bhârata. Wisdom as to the Field and the Knower of the Field, that in My opinion is the wisdom. (3) tatkṣetraṃ yacca yādṛk ca yadvikāri yataśca yat | sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu

What that Field is and of what nature, how modified, and whence it is, and what He is and what His powers, hear that now briefly from Me. (4) ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः

What that Field is and of what nature, how modified, and whence it is, and what He is and what His powers, hear that now briefly from Me. (4) ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak | brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ

Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses full of reasonings. (5) महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः

Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses full of reasonings. (5) mahābhūtānyahaṅkāro buddhiravyaktameva ca | indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ

The great Elements, Individuality, Reason, and also the unmanifested, the ten senses and the one, and the five pastures of the senses; (6) इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम्

The great Elements, Individuality, Reason, and also the unmanifested, the ten senses and the one, and the five pastures of the senses; (6) icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ | etatkṣetraṃ samāsena savikāramudāhṛtam

Desire, aversion, pleasure, pain, combination, intelligence, firmness; these, briefly described, constitute the Field and its modifications. (7) अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः

Desire, aversion, pleasure, pain, combination, intelligence, firmness; these, briefly described, constitute the Field and its modifications. (7) amānitvamadambhitvamahiṃsā kṣāntirārjavam | ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ

Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control. (8) इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्

Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control. (8) indriyārtheṣu vairāgyamanahaṅkāra eva ca | janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam

Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, (9) असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु

Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, (9) asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu | nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu

Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events, (10) मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि

Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events, (10) mayi cānanyayogena bhaktiravyabhicāriṇī | viviktadeśasevitvamaratirjanasaṃsadi

Unflinching devotion to Me by yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men, (11) अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा

Unflinching devotion to Me by yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men, (11) adhyātmajñānanityatvaṃ tattvajñānārthadarśanam | etajjñānamiti proktamajñānaṃ yadato'nyathā

Constancy in the wisdom of the Self, understanding of the object of essential wisdom; that is declared to be the Wisdom; all against it is ignorance. (12) ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते

Constancy in the wisdom of the Self, understanding of the object of essential wisdom; that is declared to be the Wisdom; all against it is ignorance. (12) jñeyaṃ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute | anādimatparaṃ brahma na sattannāsaducyate

I will declare that which ought to be known, that which being known immortality is enjoyed—the beginningless supreme Eternal, called neither being nor non-being. (13) सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति

I will declare that which ought to be known, that which being known immortality is enjoyed—the beginningless supreme Eternal, called neither being nor non-being. (13) sarvataḥ pāṇipādaṃ tatsarvato'kṣiśiromukham | sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati

Everywhere That hath hands and feet, everywhere eyes, heads, and mouths; all-hearing, He dwelleth in the world, enveloping all, (14) सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च

Everywhere That hath hands and feet, everywhere eyes, heads, and mouths; all-hearing, He dwelleth in the world, enveloping all, (14) sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam | asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca

Shining with all sense-faculties without any senses; unattached supporting everything and free from qualities enjoying qualities; (15) बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्

Shining with all sense-faculties without any senses; unattached supporting everything and free from qualities enjoying qualities; (15) bahirantaśca bhūtānāmacaraṃ carameva ca | sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat

Without and within all beings, immovable and also movable; by reason of His subtlety imperceptible; at hand and far away is That. (16) अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च

Without and within all beings, immovable and also movable; by reason of His subtlety imperceptible; at hand and far away is That. (16) avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam | bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca

Not divided amid beings, and yet seated distributively; that is to be known as the supporter of beings; He devours and He generates. (17) ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम्

Not divided amid beings, and yet seated distributively; that is to be known as the supporter of beings; He devours and He generates. (17) jyotiṣāmapi tajjyotistamasaḥ paramucyate | jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya dhiṣṭhitam

That, the Light of all lights, is said to be beyond darkness; Wisdom, the Object of Wisdom, by Wisdom to be reached, seated in the hearts of all. (18) इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते

That, the Light of all lights, is said to be beyond darkness; Wisdom, the Object of Wisdom, by Wisdom to be reached, seated in the hearts of all. (18) iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ | madbhakta etadvijñāya madbhāvāyopapadyate

Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being. (19) प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्

Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being. (19) prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi | vikārāṃśca guṇāṃścaiva viddhi prakṛtisaṃbhavān

Know thou that Matter and Spirit are both without beginning; and know thou also that modifications and qualities are all Matter-born. (20) कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते

Know thou that Matter and Spirit are both without beginning; and know thou also that modifications and qualities are all Matter-born. (20) kāryakāraṇakartṛtve hetuḥ prakṛtirucyate | puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate

Matter is called the cause of the generation of causes and effects; Spirit is called the cause of the enjoyment of pleasure and pain. (21) पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु

Matter is called the cause of the generation of causes and effects; Spirit is called the cause of the enjoyment of pleasure and pain. (21) puruṣaḥ prakṛtistho hi bhuṅ‌kte prakṛtijānguṇān | kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu

Spirit seated in Matter useth the qualities born of Matter; attachment to the qualities is the cause of his births in good and evil wombs. (22) उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः

Spirit seated in Matter useth the qualities born of Matter; attachment to the qualities is the cause of his births in good and evil wombs. (22) upadraṣṭā'numantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ

Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme Self; thus is styled in this body the supreme Spirit..mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none} (23) य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते

Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme Self; thus is styled in this body the supreme Spirit..mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none} (23) ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamāno'pi na sa bhūyo'bhijāyate

He who thus knoweth Spirit and Matter with its qualities, in whatsoever condition he may be, he shall not be born again. (24) ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे

He who thus knoweth Spirit and Matter with its qualities, in whatsoever condition he may be, he shall not be born again. (24) dhyānenātmani paśyanti kecidātmānamātmanā | anye sāṅkhyena yogena karmayogena cāpare

Some by meditation behold the Self in the self by the Self; others by the Sânkhya Yoga, and others by the Yoga of Action; (25) अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः

Some by meditation behold the Self in the self by the Self; others by the Sânkhya Yoga, and others by the Yoga of Action; (25) anye tvevamajānantaḥ śrutvā'nyebhya upāsate | te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ

Others also, ignorant of this, having heard of it from others, worship; and these also cross beyond death, adhering to what they had heard. (26) यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ

Others also, ignorant of this, having heard of it from others, worship; and these also cross beyond death, adhering to what they had heard. (26) yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam | kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha

Whatsoever creature is born immobile or mobile, know thou, O best of the Bhâratas, that it is from the union between the Field and the Knower of the Field. (27) समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति

Whatsoever creature is born immobile or mobile, know thou, O best of the Bhâratas, that it is from the union between the Field and the Knower of the Field. (27) samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram | vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati

Seated equally in all beings, the supreme Lord, unperishing within the perishing—he who thus seeth, he seeth. (28) समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्

Seated equally in all beings, the supreme Lord, unperishing within the perishing—he who thus seeth, he seeth. (28) samaṃ paśyanhi sarvatra samavasthitamīśvaram | na hinastyātmanā''tmānaṃ tato yāti parāṃ gatim

Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the Self, and thus treads the highest Path. (29) प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति

Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the Self, and thus treads the highest Path. (29) prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathā''tmānamakartāraṃ sa paśyati

He who seeth that Matter verily performeth all actions, and that the Self is actionless, he seeth. (30) यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म संपद्यते तदा

He who seeth that Matter verily performeth all actions, and that the Self is actionless, he seeth. (30) yadā bhūtapṛthagbhāvamekasthamanupaśyati | tata eva ca vistāraṃ brahma saṃpadyate tadā

When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reacheth the Eternal (31) अनादित्वान्निर्गुणत्वात्परमात्माऽयमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते

When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reacheth the Eternal (31) anāditvānnirguṇatvātparamātmā'yamavyayaḥ | śarīrastho'pi kaunteya na karoti na lipyate

Being beginningless and without qualities, the imperishable supreme Self, though seated in the body, O Kaunteya, worketh not nor is affected. (32) यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथाऽऽमा नोपलिप्यते

Being beginningless and without qualities, the imperishable supreme Self, though seated in the body, O Kaunteya, worketh not nor is affected. (32) yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate | sarvatrāvasthito dehe tathā''mā nopalipyate

As the omnipresent ether is not affected, by reason of its subtlety, so seated everywhere in the body the Self is not affected. (33) यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत

As the omnipresent ether is not affected, by reason of its subtlety, so seated everywhere in the body the Self is not affected. (33) yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ | kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata

As the one sun illumineth the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata. (34) क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्

As the one sun illumineth the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata. (34) kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā | bhūtaprakṛtimokṣaṃ ca ye viduryānti te param