Kșetra, Kșetra-jñah, Jñāna and Jñeyam

·         Arjuna said: "I wish to understand what are prakrti, Puruṣaḥ, kșetram, kșetra-jñah, jñānam and jñeyam."

·         This body is called kșetram, and one who knows this body is called kșetra-jñah.

·         You should understand that I am also certainly the kșetra-jñam in all kșetram, and the jñāna (knowledge) of kșetram and kșetra-jñam is Jñāna. That is my opinion.

·         That kșetram, what it is and as it is, and what changes from what, also who is he (kșetra-jñah), and also what influences he has. Hear from Me in brief.

·         Described by the Rshis in many ways, by various hymns separately, also by Brahma-sutra statements with all reasoning of cause and effect.

·         The

·         mahā-bhūta,

·         ahańkarah,

·         buddhih,

·         avyaktam,

·         the 11 senses,

·         the five sense objects,

·         desire,

·         hatred,

·         happiness,

·         distress,

·         attachment,

·         cetanā, and

·         dhŗiti (convictions)

·          all these with their interactions are said to be kșetram in brief.

·          

·         Humility,

·         Absence of pride,

·         nonviolence,

·         tolerance,

·         simplicity or honesty or straightforwardness,

·         worshipping ācārya,

·         cleanliness,

·         steadiness,

·         self-control,

·         renunciation of the objects of sense gratification,

·         absence of ahańkarah,

·         observing the fault in birth, death, old age and disease,

·         detachment,

·         freedom from association with children, wife, home and the rest,

·         always even-consciousness having obtained the desirable and the undesirable,

·         un-deviated yoga to Me without any disruption is devotion,

·         aspiring to live in a solitary place,

·         detachment from the general mass of people,

·         constancy in Adhyātma-Jñāna (self-realization) for the purpose of seeing the Tattva-Jñāna (knowledge of the truth),

·         All these I declare to be Jñāna, and other than these, whatever else remained is ajñāna.

·         I shall now tell that are knowable, knowing which one experiences the amrta of beginning-less, supreme (form) of Mine - Brahma, who is said to be neither sat (real) or asat (unreal).

·         My hands, legs, eyes, head, face, and ears are everywhere in this loka, covering everything that exists.

·         The source of all senses of Guņa, devoid of all senses.

·         Without attachment, the maintainer of all.

·         Also certainly without having any Guņa, the enjoyer of Guņa.

·         That also exists outside and inside of all living beings, also the moving and the nonmoving.

·         That is subtle and unknowable, that is near and at far too.

·         Without division, also as if divided, situated in all living beings, the maintainer of all living beings, is to be understood as devouring and developing (all).

·         He is the Jyoti in all luminous objects,

·         He is said to be superior to tamasah.

·         He is jñānam,

·         He is the jñeyam (object of knowledge), and

·         He is jñāna-gamyam (the goal of knowledge).

·         He is situated in everyone's heart.

·         Thus kșetram, jñānam and jñeyam have been described in brief by Me. My devotees after understanding all these attain to My nature.

·         Both Prakrti and Puruṣaḥ also should also be known to be beginning-less. Also know that all Vikārān (transformations) and guņa also are produced of prakrti.

·         Prakŕti is said to be the instrument of effect and cause in the activities, while Puruṣaḥ is said to be the instrument of sukha-dukha experiences.

·         Puruṣaḥ being situated in Prakrti certainly enjoys Guņa, borne from Prakrti. The association with Guņa is the cause of (Puruṣaḥ's) birth in sat-asat (good and evil) wombs.

·         Observer, Anumantā (Permitter), Maintainer, Enjoyer, Mahesvara and Parama-ātmā also is said to this supreme Puruṣaḥ in the body.

·         One who understands Puruṣaḥ and Prakrti with Guņa, in every respect, in spite of his present position, he never takes birth again.

·         By Dhyāna within their Self, some see the ātmānam (Ātmā) by their ātmanā (mind), others by Sāmkhya, by yoga (astānga-yoga), by karma-yoga also.

·         Others who, without spiritual knowledge, begin to worship (the Supreme) by hearing (about Him) from others. They also certainly surpass death, because of their inclination to hearing.

·         You must know that whatever comes into being, anything existent, stationary or in motion, is by the union of Kșetra and Kșetra-jñah.

·         One who sees the Parama-isvaram residing equally in all living beings, destructible or indestructible, he sees. (the Truth)

·         Equally seeing the Isvara present everywhere, in every living being, does not degrade his ātmānam(own ātmā) by his ātmanā (mind), then reaches the Supreme destination.

·         Activities are performed by the prakrti in all respects, one who sees this and also ātmānam (His own Self) as the non-doer, he sees (the truth).

·         When one perceives diversified identities of living beings situated in the One and thereafter (also sees) the expansion (of the One), he attains Brahma at that time.

·         Though dwelling in the body, this imperishable Paramātmā, without beginning and nirguņa, never does anything, nor is he entangled.

·         The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the ātmā never mixes with the body, though situated in that body.

·         As the sun alone illuminates this entire loka, similarly the Kșetri illuminates the entire kșetram.

·         Thus by vision of Jñāna, those who know the difference between Kșetra and Kșetra-jñah, and also the (process of) mokșa from Prakrti of Bhūta (living beings), they approach the Supreme.