||om tat sat||

Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu

||om tat sat||

ಅರ್ಜುನ ಉವಾಚ:
ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚೈವ ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞ ಮೇವಚ |
ಏತದ್ವೇದಿತುಮಿಚ್ಛಾಮಿ ಜ್ಞಾನಂ ಜ್ಞೇಯಂಚ ಕೇಶವ ||

"O Kesava, I want to know about Prakruti and Purusha, Kshetra and Kshetrajnya too, as well as Knowledge and the One to be known."

Bhagavadgita
Thirteenth Chapter
Kshetra Kshetrajnya Yoga
Sri Krishna Parabrahmane namah

This is the thirteenth chapter.

Some commentators see Bhagavadgita as the sum of three parts. The first six chapters form the first part and, dealing mostly with Karma, are designated as "ಕರ್ಮಷಟ್ಕಂ." The next six chapters, namely chapters 7 to 12, deal with devotion and are designated as "ಭಕ್ತಿಷಟ್ಕಂ." The last six chapters, Chapters 13 to 18, deal with spiritual knowledge and are designated as "ಜ್ಞಾನಷಟ್ಕಂ." The thirteenth chapter is the first of the "ಜ್ಞಾನಷಟ್ಕಂÓ; it is literally the first step on the path of Knowledge. So this chapter is about enquiry into the field of spiritual knowledge. The chapter raises questions about the six key entities in the knowledge domain, namely Kshetra, Kshetrajnya, Prakruti, Purusha, Knowledge, and that which ought to be known.

We have been hearing about Jnyana. Krishna has described Jnyana Yoga as difficult to pursue but that it is the best. In the seventh chapter, titled, "Jnyana Yoga," Krishna describes the two parts of His nature as higher Para and lower Apara. The lower Apara and the higher Para constitutes the living being—the ಜೀವಭೂತಂ. This dual nature is the source of everything. Shankaracharya, in his introduction to the thirteenth chapter, says: "ತತ್ರ ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞಲಕ್ಷಣ ಪ್ರಕೃತಿ ದ್ವಯ ನಿರೂಪಣ ದ್ವಾರಾ ಈಶ್ವರಸ್ಯ ತತ್ತ್ವನಿರ್ಧಾರಣಾಯ ಕ್ಷೇತ್ರಾಧ್ಯಾಯಃ ಆರಭತೇ." This chapter establishes the reality of God by means of the study of the two powers, Kshetra (the "Field") and Kshetrajnya (the "Knower of the Field"). Both powers belong to God. Through enquiry into the dual nature of Para and Apara, as well as Kshetra and Kshetrajnya, Krishna seeks in this chapter to provide Arjuna with an understanding of the nature of Paramatma. That is the main goal of this chapter.

Chapter 13 is also a continuation of Chapter 12. Over the course of seven Slokas in Chapter 12, Krishna detailed the 35 characteristics of the worshippers of the imperishable, the unmanifested Brahman. Now, Arjuna moves on to enquiry into the unmanifested Brahman, the knowledge thereof, and attainment of the unmanifested Brahman. That is the start of the thirteenth chapter.

Thus, the first Sloka is in the form of a query from Arjuna.

Sloka 1

ಅರ್ಜುನ ಉವಾಚ:
ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚೈವ ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞ ಮೇವ ಚ |
ಏತದ್ವೇದಿತುಮಿಚ್ಛಾಮಿ ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಚ ಕೇಶವ ||1||

ಸ|| ಹೇ ಕೇಶವ! ಪ್ರಕೃತಿಮ್ ಪುರುಷಂ ಚ ಏವ ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞ ಏವ ಚ ಜ್ಞಾನಮ್ ಜ್ಞೇಯಂ ಚ ಏತತ್ ವೇದಿತುಮ್ ಇಚ್ಛಾಮಿ ||1||

Sloka meanings:

ಪ್ರಕೃತಿಮ್ ಪುರುಷಂ ಚ ಏವ - Prakruti and Purusha
ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞ ಏವ ಚ - Kshetra and Kshetrajnya, too
ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಚ - Knowledge and the One to be known
ಏತತ್ ವೇದಿತುಮ್ ಇಚ್ಛಾಮಿ - all of these, I want to know

Sloka summary:

"O Kesava, I want to know about Prakruti and Purusha, Kshetra and Kshetrajnya too, as well as Knowledge and the One to be known." ||1||

Arjuna's question sets the main points of discussion for this chapter: Prakruti and Purusha, and Kshetra and Kshetrajnya. But some editions of the Gita omit this Sloka. The chapter starts directly with Sloka 2, Krishna's answer to Arjuna's question.

Sloka 2

ಶ್ರೀಭಗವಾನುವಾಚ:
ಇದಂ ಶರೀರಂ ಕೌನ್ತೇಯ ಕ್ಷೇತ್ರಮಿತ್ಯಭಿದೀಯತೇ |
ಏತದ್ಯೋವೇತ್ತಿ ತಂ ಪ್ರಾಹುಃ ಕ್ಷೇತ್ರಜ್ಞ ಇತಿ ತದ್ವಿದಃ ||2||

ಸ|| ಕೌನ್ತೇಯ! ಇದಂ ಶರೀರಂ ಕ್ಷೇತ್ರಂ ಇತಿ ಅಭಿದೀಯತೇ | ಏತತ್ ಯಃ ವೇತ್ತಿ ತಂ ಕ್ಷೇತ್ರಜ್ಞಃ ಇತಿ ತತ್ ವಿದಃ ಪ್ರಾಹುಃ ||2||

Sloka meanings:

ಇದಂ ಶರೀರಂ - this body
ಕ್ಷೇತ್ರಂ ಇತಿ ಅಭಿದೀಯತೇ - is said to be the Field (Kshetra)
ಏತತ್ ಯಃ ವೇತ್ತಿ - the one who knows about this (body)
ತಂ ಕ್ಷೇತ್ರಜ್ಞಃ ಇತಿ - he is known as the "Knower of the Field" (Kshetrajnya)
ತತ್ ವಿದಃ ಪ್ರಾಹುಃ - this is said by those who know

Sloka summary:

"O Kaunteya, this body is said to be the Field (Kshetra). The one who knows about this (body), he is known as the 'Knower of the Field' (Kshetrajnya)." ||2||

Kshetra means Field, the land that is tilled. Just like the Field aiding the proper growth of the seeds planted therein, the body too aids the development of the seeds of Knowledge. So the body acts in the same way as the Field, hence the Kshetra or the Field is said to be the body. The one who knows the Field/Kshetra, or the body, is said to be the Kshetrajnya, the Knower of the Field. The Knower of the body is none other than the indwelling Atma or Self. This is stated by those who know the body-Self complex.

Krishna's elaboration of Knowledge is a continuation of the dialogue in Chapter 12. In that chapter, Krishna described, among other things, the characteristics of devotees or worshippers of the unmanifested Brahman. What is left to be elaborated is the True Knowledge (Tattva Jnyana) attained by worshippers of the Unmanifested. The nature of True Knowledge is revealed beginning in chapter 13.

The connection between True Knowledge and the Kshetra and Kshetrajnya can be understood as follows: The nature of the Supreme Being is twofold, Para (higher nature) and Apara (lower nature). This was first revealed in Chapter 7. Now, in Chapter 13, Krishna reveals Para and Apara are the same as the Kshetra and Kshetrajnya. Through this twofold nature, the Supreme Being is the cause of the creation, maintenance and destruction of the universe. This chapter is thus about the Supreme Being's twofold nature, which is same as Kshetra and Kshetrajnya.

This does not answer Arjuna's question fully. So more is to come.

Sloka 3

ಕ್ಷೇತ್ರಜ್ಞಂ ಚಾಪಿ ಮಾಂ ವಿದ್ಧಿ ಸರ್ವಕ್ಷೇತ್ರೇಷು ಭಾರತ |
ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞಯೋರ್ ಜ್ಞಾನಂ ಯತ್ತತ್ ಜ್ಞಾನಂ ಮತಂ ಮಮ ||3||

ಸ|| ಹೇ ಭಾರತ! ಸರ್ವಕ್ಷೇತ್ರೇಷು ಮಾಮ್ ಕ್ಷೇತ್ರಜ್ಞಂ ಚ ಅಪಿ ವಿದ್ಧಿ | ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞಯೋಃ ಜ್ಞಾನಂ ಯತ್ ತತ್ (ಏವ) ಜ್ಞಾನಂ (ಇತಿ) ಮಮ ಮತಂ ||3||

Sloka meanings:

ಸರ್ವಕ್ಷೇತ್ರೇಷು - in all the Fields
ಮಾಮ್ ಕ್ಷೇತ್ರಜ್ಞಂ ಚ ಅಪಿ ವಿದ್ಧಿ - know Me as the Knower of the Field
ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞಯೋಃ ಜ್ಞಾನಂ ಯತ್ - Knowledge of the Field and Knower of the Field
ತತ್ (ಏವ) ಜ್ಞಾನಂ - that alone is the knowledge
(ಇತಿ) ಮಮ ಮತಂ - this is My view

Sloka summary:

"O Bharata, in all the Fields, know Me as the Knower of the Field. Knowledge of the Field and of the Knower of the Field, that alone is the True Knowledge. This is my view." ||3||

Krishna first stated that the Field is nothing but the body and that the Kshetrajnya is one who knows the Field or the body. But who is that Knower of the Field? In this Sloka, Krishna removed any doubts, by declaring that He is the Knower of the Field in all beings. By saying "ಸರ್ವಕ್ಷೇತ್ರೇಷು ಭಾರತ," Krishna emphatically confirmed that He is present in all beings.

One corollary of the statement that He is present in all beings is that the Jivatma (the Self present in all beings) is nothing but the Supreme Being. This is also the meaning of one of the Mahavakyas of the Vedas. The Mahavakyas of the Vedas and the Upanishads emerged from rigorous debate, they are realized by the Bhakta's own experiences. Here, the Mahavakyas comes directly from Him as a statement to be taken as a fact.

Krishna also said, "The Knowledge of the Field and of the Knower of the Field, that alone is the Knowledge." This means that Knowledge of the Self, including Knowledge that the Self is free from body, is the true Knowledge.

Sloka 4

ತತ್ ಕ್ಷೇತ್ರಂ ಯಚ್ಚ ಯಾದೃಕ್ಚ ಯದ್ವಿಕಾರಿ ಯತಶ್ಚ ಯತ್ |
ಸ ಚ ಯೋ ಯತ್ಪ್ರಭಾವಶ್ಚ ಯತ್ ಪ್ರಭಾವಃ ಚ ||4||

ಸ|| ತತ್ ಕ್ಷೇತ್ರಂ ಯತ್ ಚ (ತತ್ ಕ್ಷೇತ್ರಂ) ಯಾದೃಕ್ ಚ (ತತ್ ಕ್ಷೇತ್ರಂ) ಯತ್ ವಿಕಾರಿ (ತತ್ ಕ್ಷೇತ್ರಂ) ಯತಃ ಚ ಯತ್ ಸಃ (ಕ್ಷೇತ್ರಜ್ಞಃ) ಚ ಯಃ (ಸಃ) ಯತ್ ಪ್ರಭಾವಃ ಚ ತತ್ (ಸರ್ವಂ) ಸಮಾಸೇನ (ಸಂಕ್ಷೇಪೇನ) ಮೇ ಶೃಣು ||4||

Sloka meanings:

ತತ್ ಕ್ಷೇತ್ರಂ ಯತ್ ಚ - that which is called 'Field'
ಯಾದೃಕ್ ಚ - how it is
ಯತ್ ವಿಕಾರಿ - what changes it has
ಯತಃ ಚ ಯತ್ - from what causes arise what effects
ಸಃ (ಕ್ಷೇತ್ರಜ್ಞಃ) ಚ - that Knower of the Field also
ಯತ್ ಪ್ರಭಾವಃ ಚ - to whom the powers belong
ತತ್ (ಸರ್ವಂ) ಸಮಾಸೇನ - that in brief
ಮೇ ಶೃಣು - hear from Me

Sloka summary:

"Hear from Me in brief about that which is called the Field, its nature, how it changes, and what causes give rise to what effects. And also about that Knower of the Field and to whom the powers belong." ||4||

Krishna declared that Knowledge of the Field and the Knower of the Field comprise True Knowledge. That being so, it is important to understand the nature of the Field. We also need to understand the Knower of the Field and His powers. So we hear more from Krishna.

Sloka 5

ಋಷಿಭಿರ್ಭಹುಧಾ ಗೀತಂ ಛನ್ದೋಭಿರ್ವಿವಿಧೈಃ ಪೃಥಕ್ |
ಬ್ರಹ್ಮಸೂತ್ರಪದೈಶ್ಚೈವ ಹೇತುಮದ್ಭಿರ್ವಿನಿಶ್ಚಿತೈಃ ||5||

ಸ|| (ತತ್ ಜ್ಞಾನಂ) ಋಷಿಭಿಃ ಬಹುಥಾ ಪೃಥಕ್ ವಿವಿಧೈಃ ಛನ್ದೋಭಿಃ ಗೀತಮ್ | ಹೇತುಮದ್ಭಿಃ ವಿನಿಶ್ಚಿತೈಃ ಬ್ರಹ್ಮಸೂತ್ರಪದೈಃಚ ಏವ (ಗೀತಮ್) ||5||

Sloka meanings:

ಋಷಿಭಿಃ ಬಹುಥಾ - in various ways by the Seers
ಪೃಥಕ್ - separately,
ವಿವಿಧೈಃ ಛನ್ದೋಭಿಃ - different Vedic texts
ಗೀತಮ್ – sung
ಹೇತುಮದ್ಭಿಃ - full of reasoning
ವಿನಿಶ್ಚಿತೈಃ - which are convincing
ಬ್ರಹ್ಮಸೂತ್ರಪದೈಃಚ ಏವ - which indicated Brahman

Sloka summary:

"This True Knowledge has been sung in various ways by the Seers, and separately stated in different Vedic texts. It is also revealed in the reasoning of the Brahma sutras, whose words are indicative of Brahman." ||5||

Knowledge of the Knower and the Field is very ancient. It is part of Vedic lore. It was sung by seers separately in Vedic texts. The Rigveda Suktas are traced to different Seers. It has been described and conveyed in convincing words. As an example In Taittariyopanishad, it is said about Brahman: "ಯತೋವಾಚಾ ನಿವರ್ತನ್ತೇ | ಅಪ್ರಾಪ್ಯ ಮನಸಾ ಸಹ|", that is 'from where the speech and mind returned unable to comprehend (the complexity of Brahman)'.

All of this introduction to Kshetra and Kshetrajnya emphasizes that whatever Krishna is saying is ancient and hence long known to those with direct experience of this Knowledge. Now Krishna elaborates on Kshetra, the Field in Slokas 6 and 7.

Slokas 6, 7

ಮಹಾಭೂತಾನ್ಯಹಙ್ಕಾರೋ ಬುದ್ಧಿರವ್ಯಕ್ತಮೇವ ಚ |
ಇನ್ದ್ರಿಯಾಣಿ ದಶೈಕಂ ಚ ಪಞ್ಚ ಚೇನ್ದ್ರಿಯಗೋಚರಾಃ ||6||
ಇಚ್ಛಾದ್ವೇಷಃ ಸುಖಂ ದುಃಖಂ ಸಙ್ಘಾತಶ್ಚೇತನಾ ಧೃತಿಃ |
ಏತತ್ ಕ್ಷೇತ್ರಂ ಸಮಾಸೇನ ಸವಿಕಾರ ಮುದಾಹೃತಮ್ ||7||

ಸ|| ಮಹಾಭೂತಾನಿ ಅಹಂಕಾರಃ ಬುದ್ಧಿಃ ಅವ್ಯಕ್ತಂ ಏವ ಚ ದಶ ಏಕಂ ಚ ಇನ್ದ್ರಿಯಾಣಿ ಪಂಚ ಇನ್ದ್ರಿಯಗೋಚರಾಃ ಚ ಇಚ್ಛಾ ದ್ವೇಷಃ ಸುಖಂ ದುಃಖಂ ಸಂಘಾತಃ ಚೇತನಾ ಧೃತಿಃ ಏತತ್ ಸವಿಕಾರಂ ಕ್ಷೇತ್ರಂ ಸಮಾಸೇನ ಉದಾಹೃತಮ್ ||6,7||

Sloka meanings:

ಮಹಾಭೂತಾನಿ - the great elements
ಅಹಂಕಾರಃ ಬುದ್ಧಿಃ ಅವ್ಯಕ್ತಂ ಏವ ಚ - ego, intellect, and the Unmanifest too
ದಶ ಏಕಂ ಚ ಇನ್ದ್ರಿಯಾಣಿ - the ten organs and one
ಪಂಚ ಇನ್ದ್ರಿಯಗೋಚರಾಃ ಚ - five objects of senses
ಇಚ್ಛಾ ದ್ವೇಷಃ ಸುಖಂ ದುಃಖಂ - desire, antipathy, happiness and sorrow
ಸಂಘಾತಃ - the aggregate of all these
ಚೇತನಾ ಧೃತಿಃ - sentience, fortitude
ಏತತ್ ಸವಿಕಾರಂ - these along with their modification
ಸಮಾಸೇನ ಉದಾಹೃತಮ್ - are briefly spoken as
ಕ್ಷೇತ್ರಂ - the Field

Sloka summary:

"The great elements; the ego, the intellect, and the Unmanifest, too; the ten organs and one (the mind); the five objects of the senses; desire, antipathy, happiness, and sorrow; sentience, fortitude; the Field is, briefly stated, the aggregate of all these, along with spoken as the Field, along with their many and varied changes." ||6, 7||

What Krishna began in Sloka 2 with "ಇದಂ ಶರೀರಂ ಕೌಂತೇಯ ಕ್ಷೇತ್ರಂ ಇತಿ" ("this body is the Field"), He has elaborated on in Slokas 6 and 7. Now the Kshetra is not the gross body alone but includes the body complex (ten organs and the mind) and the eight components of Apara Prakriti—the elements (air, fire, earth, water, and space), the ego, the intellect, and the Unmanifest

In the next five Slokas, Krishna describes the attributes characteristics of the Kshetrajnya, the witness to the Field. What is the use of these characteristics? They are instruments for acquiring the Knowledge. By cultivating these characteristics, the Sadhaka becomes capable of acquiring the Knowledge.

Sloka 8

ಅಮಾನಿತ್ವಂ ಅದಮ್ಭಿತ್ವಂ ಅಹಿಂಸಾ ಕ್ಷಾನ್ತಿರಾರ್ಜವಮ್ |
ಆಚಾರ್ಯೋಪಾಸನಂ ಶೌಚಂ ಸ್ಥೈರ್ಯಮಾತ್ಮವಿನಿಗ್ರಹಃ ||8||

ಸ|| ಅಮಾನಿತ್ವಂ, ಅದಮ್ಭಿತ್ವಂ, ಅಹಿಂಸಾ, ಕ್ಷಾನ್ತಿಃ, ಆರ್ಜವಮ್, ಆಚಾರ್ಯೋಪಾಸನಮ್, ಶೌಚಮ್ (ಬಾಹ್ಯಾಂತರಶುಚಿತ್ವಮ್), ಸ್ಥೈರ್ಯಮ್, ಆತ್ಮವಿನಿಗ್ರಹಃ, (ಏತತ್ ಸರ್ವಂ ಜ್ಞಾನಂ ಇತಿ ಪ್ರೋಕ್ತಮ್)||8||

Sloka meanings:

ಅಮಾನಿತ್ವಂ - humility
ಅದಮ್ಭಿತ್ವಂ - unpretentiousness
ಅಹಿಂಸಾ - nonviolence
ಕ್ಷಾನ್ತಿರಾರ್ಜವಮ - forbearance and sincerity
ಆಚಾರ್ಯೋಪಾಸನಮ್ - serving the teacher
ಶೌಚಮ್ - cleanliness
ಸ್ಥೈರ್ಯಮ್ - persistence
ಆತ್ಮವಿನಿಗ್ರಹಃ - control of the body and organs

Sloka summary:

"Humility, unpretentiousness, nonviolence, forbearance and sincerity, serving the teacher, cleanliness, persistence, and control of body and organs." ||8||

The key characteristics of the witness to the Field are laid out: humility (not praising oneself); unpretentiousness; nonviolence (not injuring others); forgiveness (with an unperturbed mind even when there is some cause for mental agitation); sincerity (absence of crookedness); and dutiful service to the teacher. Cleanliness is as much about internal (mental) cleanliness as external (physical) cleanliness. Persistence is about putting forth effort again and again without giving up, even when faced with difficulties.

Sloka 9

ಇನ್ದ್ರಿಯಾರ್ಥೇಷು ವೈರಾಗ್ಯಂ ಅನಹಂಕಾರ ಏವ ಚ |
ಜನ್ಮಮೃತ್ಯು ಜರಾವ್ಯಾಧಿ ದುಃಖದೋಷಾನುದರ್ಶನಮ್ ||9||

ಸ|| ಇನ್ದ್ರಿಯಾರ್ಥೇಷು ವೈರಾಗ್ಯಮ್, ಅನಹಂಕಾರಃ ಏವ ಚ, ಜನ್ಮ ಮೃತ್ಯು ಜರಾ ವ್ಯಾಧಿ ದುಃಖ ದೋಷಾನು ದರ್ಶನಮ್ (ಏತತ್ ಸರ್ವಂ ಜ್ಞಾನಂ ಇತಿ ಪ್ರೋಕ್ತಮ್) ||9||

Sloka meanings:

ಇನ್ದ್ರಿಯಾರ್ಥೇಷು ವೈರಾಗ್ಯಮ್ - detachment from objects of enjoyment
ಅನಹಂಕಾರಃ ಏವ ಚ - absence of ego
ಜನ್ಮ ಮೃತ್ಯು ಜರಾ ವ್ಯಾಧಿ - birth, death, old age, diseases
ದುಃಖ ದೋಷ - sorrows, weaknesses or imperfections
ಅನುದರ್ಶನಮ್ - thinking again and again about

Sloka summary:

"Detachment from objects of enjoyment, absence of egotism, and an absence of thinking again and again about the suffering inherent in human life, including birth, death, old age, diseases, sorrows, imperfections." ||9||

Detachment is a mental discipline opposed to craving. Pride is something that rises in one's mind with or without praise from others. It stands up as ego. Absence of ego is the true characteristic of a learned man. By letting go of thoughts about birth, death, old age, disease, and other sorrows of life, a learned person develops dispassion, creating the conditions for realizing of the Jivatma, the Self. This is the Knowledge.

Sloka 10

ಅಸಕ್ತಿ ರನಭಿಷ್ವಙ್ಗಃ ಪುತ್ರ್ಗಃ ದಾರಗೃಹಾದಿಷು |
ನಿತ್ಯಂ ಚ ಸಮಚಿತ್ತತ್ವ ಮಿಷ್ಟಾನಿಷ್ಟೋಪಪತ್ತಿಷು ||10||

ಸ|| ಪುತ್ರದಾರ ಗೃಹಾದಿಷು ಅನಾಸಕ್ತಿಃ , ಅನಭಿಷ್ವಂಗಃ , ಇಷ್ಟಾನಿಷ್ಟ ಉಪಪತ್ತಿಷು ನಿತ್ಯಂ ಸಮಚಿತ್ತತ್ತ್ವಂ ಚ (ಏತತ್ ಸರ್ವಂ ಜ್ಞಾನಂ ಇತಿ ಪ್ರೋಕ್ತಮ್) ||10||

Sloka meanings:

ಪುತ್ರದಾರ ಗೃಹಾದಿಷು ಅನಾಸಕ್ತಿಃ - detachment from possessions, children, and wives and husbands
ಅನಭಿಷ್ವಂಗಃ - absence of fondness for
ಇಷ್ಟಾನಿಷ್ಟ ಉಪಪತ್ತಿಷು - with regard to getting the desirable or the undesirable
ನಿತ್ಯಂ ಸಮಚಿತ್ತತ್ತ್ವಂ ಚ - constant equanimity of mind

Sloka summary:

"An absence of possessive attachment to children, spouses, and possessions. Constant equanimity of mind with regard to desirable and undesirable situations in life." ||10||

ಶ್ಲೋಕಮು 11

ಮಯಿ ಚಾನನ್ಯಯೋಗೇನ ಭಕ್ತಿರವ್ಯಭಿಚಾರಿಣೀ |
ವಿವಿಕ್ತದೇಶ ಸೇವಿತ್ವಮರತಿರ್ಜನಸಂಸದಿ ||11||

ಸ|| ಮಯಿ ಅನನ್ಯಯೋಗೇನ ಅವ್ಯಭಿಚಾರಿಣೀ (ಅಚಂಚಲ) ಭಕ್ತಿಃ, ವಿವಿಕ್ತದೇಶಸೇವಿತ್ವಮ್, ಜನಸಂಸದಿ ಅರತಿಃ (ಏತತ್ ಸರ್ವಂ ಜ್ಞಾನಂ ಇತಿ ಪ್ರೋಕ್ತಮ್) ||11||

Sloka meanings:

ಮಯಿ ಅನನ್ಯಯೋಗೇನ - with single-minded focus on Me
ಅವ್ಯಭಿಚಾರಿಣೀ ಭಕ್ತಿಃ - with unwavering devotion to Me
ವಿವಿಕ್ತದೇಶಸೇವಿತ್ವಮ್ - repairing to a sanctified place
ಜನಸಂಸದಿ ಅರತಿಃ - not taking delight in assembly of people

Sloka summary:

"With single-minded focus on Me, with unwavering devotion to Me, repairing to a sanctified place, not taking delight in the assembly of people." ||11||

ಶ್ಲೋಕಮು 12

ಅಧ್ಯಾತ್ಮ ಜ್ಞಾನ ನಿತ್ಯತ್ವಂ ತತ್ತ್ವಜ್ಞಾನಾರ್ಥದರ್ಶನಮ್ |
ಏತತ್ ಜ್ಞಾನಮಿತಿ ಪ್ರೋಕ್ತಂ ಅಜ್ಞಾನಂ ಯದತೋಽನ್ಯಥಾ ||12||

ಸ|| ಅಧ್ಯಾತ್ಮಜ್ಞಾನ ನಿತ್ಯತ್ವಂ, ತತ್ತ್ವಜ್ಞಾನಾರ್ಥ ದರ್ಶನಮ್, ಏತತ್ ಸರ್ವಂ ಜ್ಞಾನಂ ಇತಿ ಪ್ರೋಕ್ತಮ್ | ಯತ್ ಅತಃ ಅನ್ಯಥಾ ತತ್ ಅಜ್ಞಾನಂ (ಇತಿ ಪ್ರೋಕ್ತಮ್) ||12||

Sloka meanings:

ಅಧ್ಯಾತ್ಮಜ್ಞಾನ ನಿತ್ಯತ್ವಂ - steadfastness in the knowledge of spiritual discrimination
ತತ್ತ್ವಜ್ಞಾನಾರ್ಥ ದರ್ಶನಮ್ - contemplation of the Supreme Goal, True Knowledge
ಏತತ್ ಸರ್ವಂ - all of these
ಜ್ಞಾನಂ ಇತಿ ಪ್ರೋಕ್ತಮ್ - are spoken of as Knowledge

Sloka summary:

"Steadfastness in the knowledge of spiritual discrimination, contemplation of the Goal of Knowledge of truth, all of these are spoken of as Knowledge." ||12||

Saying, "ಅಮಾನಿತ್ವಂ ಅದಮ್ಭಿತ್ವಂ" in Sloka 8 ("humility and unpretentiousness"), Krishna proceeded to list the attributes of the Kshetrajnya, the one who has Knowledge of the Field. We have already noted that these attributes are also the instruments for acquiring Knowledge. In other words, the person with these attributes uses them for acquiring knowledge. Using these attributes, the Sadhaka becomes one who is capable of acquiring True Knowledge.

To recap Slokas 6-12, these are the attributes of the Kshetrajnya:

Humility; unpretentiousness; nonviolence; forgiveness; uprightness; service to the teacher; cleanliness; steadiness; self-control; detachment from objects of the senses; absence of the ego; perception of the suffering caused by birth, death, old age, and sickness, and other pains of human life; absence of possessive attachment to children, spouses, and things; tranquil mind in the face of likes and dislikes; ; single-minded devotion to Brahman; inclination to withdraw to holy, solitary locations; disinterest in gathering with ignorant crowds—these are the attributes of the Kshetrajnya. They are also the tools for acquiring True Knowledge. Moreover, Krishna confirms in this Sloka these attributes and tools comprise Knowledge itself ("ಏತತ್ ಸರ್ವಂ ಜ್ಞಾನಂ ಇತಿ ಪ್ರೋಕ್ತಮ್," meaning, "all of this is spoken as the Knowledge").

One may have a question how sincerity and unpretentiousness, for example, can be classified as Knowledge. Shankaracharya has an answer: "ಜ್ಞಾನ ನಿಮಿತ್ತತ್ವಾತ್, ಜ್ಞಾನ ಸಹಕಾರೀ ಕಾರಣತ್ವಾತ್." Translated: Because they create conditions for acquiring knowledge, they are Knowledge itself. In other words, when these tools, which are also attributes of the Seeker, occupy the real estate of the mind that is ready, then the Self is experienced.

Having detailed the tools and the path for seeking the Knowledge, Krishna next proceeds to describe that which is to be known.

ಶ್ಲೋಕಮು 13

ಜ್ಞೇಯಂ ಯತ್ತತ್ಪ್ರವಕ್ಷ್ಯಾಮಿ ಯತ್ ಜ್ಞಾತ್ವಾಽಮೃತಮಶ್ನುತೇ |
ಅನಾದಿಮತ್ಪರಮಂ ಬ್ರಹ್ಮ ನ ಸತ್ತನ್ನಾಸದುಚ್ಯತೇ ||13||

ಸ|| ಯತ್ ಜ್ಞೇಯಂ ಯತ್ ಜ್ಞಾತ್ವಾಅಮೃತಂ ಅಶ್ನುತೇ ತತ (ಅಹಂ) ಪ್ರವಕ್ಷ್ಯಾಮಿ | ಅನಾದಿಮತ್ ಪರಂ ಬ್ರಹ್ಮ ತತ್ ಸತ್ (ಇತಿ) ನ ಉಚ್ಯತೇ | ಅಸತ್ ಇತಿ ನ (ಉಚ್ಯತೇ) ||13||

Sloka meanings:

ಯತ್ ಜ್ಞೇಯಂ - that which is to be known
ಯತ್ ಜ್ಞಾತ್ವಾಅಮೃತಂ ಅಶ್ನುತೇ - knowing which one attains immortality
ತತ (ಅಹಂ) ಪ್ರವಕ್ಷ್ಯಾಮಿ - that I will speak of
ಅನಾದಿಮತ್ - the one without beginning
ಪರಂ ಬ್ರಹ್ಮ - Supreme Being
ತತ್ ಸತ್ (ಇತಿ) ನ ಉಚ್ಯತೇ - that is said to be neither being
ಅಸತ್ ಇತಿ ನ (ಉಚ್ಯತೇ)్ - nor non-being

Sloka summary:

"I will speak of that which is to be known, knowing which one attains immortality. The Supreme Being, the one without beginning, who is said to be neither being nor non-being." ||13||

Here, Krishna is talking about that which is to be known, namely the Supreme Being. What happens if you know what is to be known? "One attains immortality," i.e., he does not die. Krishna's description of the Supreme Being as "ನ ಸತ್ ನ ಅಸತ್" ("neither being nor non-being") may sound bizarre. But that very strangeness emphasizes the difficulty of properly describing the Supreme Being.

The one to be known is the Supreme Being. The Upanishads describe the Supreme Being in a similar fashion. It is said, "That Brahman is different from the known and again, it is above the unknown." Similarly in Taittariyopanishad, Brahman is described as follows: "ಯತೋವಾಚಾ ನಿವರ್ತನ್ತೇ | ಅಪ್ರಾಪ್ಯ ಮನಸಾ ಸಹ" ("From where speech and mind turned back," unable to comprehend the Supreme Being).

Speech has the capability to describe any being, anything that exists (Sat). Mind has the capability to comprehend any being, anything that exists (Sat). But speech cannot describe nor the mind comprehend what they saw as Brahman. Brahman is beyond speech or thought. Similarly, "Brahman is neither being nor non-being." Brahman is described by many such negations. Shankaracharya's Bhashyam has extensive commentary on this statement.

Now Krishna proceeds to talk further about the Supreme Being.

ಶ್ಲೋಕಮು 14

ಸರ್ವತಃ ಪಾಣಿಪಾದಂ ತತ್ಸರ್ವತೋಽಕ್ಷಿ ಶಿರೋಮುಖಮ್ |
ಸರ್ವತಃ ಶ್ರುತಿಮಲ್ಲೋಕೇ ಸರ್ವಮಾವೃತ್ಯ ತಿಷ್ಠತಿ ||14||

ಸ|| ತತ್ ಸರ್ವತಃ ಪಾಣಿ ಪಾದಮ್ ಸರ್ವತಃ ಅಕ್ಷಿ ಶಿರೋ ಮುಖಂ ಸರ್ವತಃ ಶ್ರುತಿಮತ್ (ತತ್) ಸರ್ವಂ ಲೋಕೇ ಆವೃತ್ಯ ತಿಷ್ಠತಿ ||14||

Sloka meanings:

ತತ್ ಸರ್ವತಃ ಪಾಣಿ ಪಾದಮ್ - it has hands and feet everywhere
ಸರ್ವತಃ ಅಕ್ಷಿ ಶಿರೋ ಮುಖಂ - which has eyes heads and mouths everywhere
ಸರ್ವತಃ ಶ್ರುತಿಮತ್ - which has ears everywhere
(ತತ್) ಸರ್ವಂ ಲೋಕೇ ಆವೃತ್ಯ ತಿಷ್ಠತಿ - exists in all creatures by pervading all over

Sloka summary:

"That which has hands and feet everywhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in all creatures by pervading everything." ||14||

Having said that the Supreme Being is neither a being nor a nonbeing, Krishna now moves to ensure that this thought does not lead one to think that there is no Supreme Being as such. Here, He speaks of Bhagavan in physical terms, describing the Supreme Being as having hands, feet, head, ears, and eyes everywhere. This kind of description also appears in the Upanishads. In fact, this Sloka appears as-is in Svetasvataropanishad (Sveta 3.15). This image of Bhagavan as described also appears in the Purusha Suktam.

Supreme being having, hands and feet, and other limbs everywhere means that the Supreme being is all pervading.

Some slokas from the Upanishads appear in the Gita as Bhagavan's own words. This Sloka is one such example. We will hear a few more lines from Svetasvataropanishad in the following Sloka.

Sloka 15

ಸರ್ವೇನ್ದ್ರಿಯ ಗುಣಾಭಾಸಂ ಸರ್ವೇನ್ದ್ರಿಯವಿವರ್ಜಿತಮ್ |
ಅಸಕ್ತಂ ಸರ್ವಭೃಚ್ಛೈವ ನಿರ್ಗುಣಂ ಗುಣಭೋಕ್ತೃ ಚ ||15||

ಸ|| ತತ್ ಸರ್ವೇನ್ದ್ರಿಯ ಗುಣಾಭಾಸಮ್ ಸರ್ವೇನ್ದ್ರಿಯ ವಿವರ್ಜಿತಮ್ ಅಸಕ್ತಮ್ ಸರ್ವಭೃತ್ ಚ ಏವ ನಿರ್ಗುಣಮ್ ಗುಣಭೋಕ್ತೃ ಚ (ಇತಿ ಉಚ್ಯತೇ) ||15||

Sloka meanings:

ಸರ್ವೇನ್ದ್ರಿಯ ಗುಣಾಭಾಸಮ್ - shines through the attributes of all organs
ಸರ್ವೇನ್ದ್ರಿಯ ವಿವರ್ಜಿತಮ್ - though devoid of all organs
ಅಸಕ್ತಂ - unattached
ಸರ್ವಭೃತ್ ಚ ಏವ - support of all too.
ನಿರ್ಗುಣಮ್ ಗುಣಭೋಕ್ತೃ ಚ - without the attributes, It is the enjoyer of the attributes

Sloka summary:

"Though devoid of all organs, It shines through the attributes of all organs. Though unattached, it is the support of all too. Without attributes, It is the enjoyer of all attributes." ||15||

Having focused on Brahman's physical aspect in Sloka 14, Krishna now poses a paradox: Without attributes, He shines through those attributes. What kind of attributes would enable that? An example is "Samatva." Samatva makes the Brahman in us shine. ( ಸಮತ್ವಂ ಯೋಗಮುಚ್ಯತೇ; Equanimity itself is said to be Yoga; Gita 2:48). The Brahman who is the cause of creation, maintenance, and destruction is free from attachments. The idea is that the Brahman appears as though active owing to Its "shining through the functions of all the organs."

The thought—"though devoid of all organs, It shines through the attributes of all organs"—also appears in Svetasvataropanishad. In fact, this line is directly from the Svetasvataropanishad Upanishad (Sveta 3.16). Svetasvataropanishad also says, "ಅಪಾಣಿ ಪಾದೌ ಜವನೋ ಗ್ರಹೀತಾ ಪಶ್ಯತ್ಯಚಕ್ಷುಃ ಸಶೃಣೋತ್ಯಕರ್ಣಃ." It says, "Though devoid of hands, It can grasp. Devoid of feet, It moves swiftly. Devoid of eyes, It sees. Devoid of ears, It hears."

Sloka 16

ಬಹಿರನ್ತಶ್ಚ ಭೂತಾನಾಂ ಅಚರಂ ಚರಮೇವಚ |
ಸೂಕ್ಷ್ಮತ್ವಾತ್ ಅವಿಜ್ಞೇಯಂ ದೂರಸ್ಥಂ ಚಾನ್ತಿಕೇಚ ತತ್ ||16||

ಸ|| (ತತ್) ಭೂತಾನಾಮ್ ಬಹಿಃ ಅನ್ತಃ ಚ (ಸ್ಥಿತಮ್), ಅಚರಂ ಚರಮೇವ ಚ, ಸೂಕ್ಷ್ಮತ್ವಾತ್ ಅವಿಜ್ಞೇಯಂ ತತ್ (ಬ್ರಹ್ಮಮ್) ದೂರಸ್ಥಮ್ ಅನ್ತಿಕೇಚ (ಇತಿ ಉಚ್ಯತೇ) ||16||

Sloka meanings:

ಭೂತಾನಾಮ್ ಬಹಿಃ ಅನ್ತಃ ಚ ಸ್ಥಿತಮ್ - exists inside and outside of all beings
ಅಚರಂ ಚರಮೇವ ಚ - moving and yet unmoving too
ಸೂಕ್ಷ್ಮತ್ವಾತ್ ಅವಿಜ್ಞೇಯಂ - being subtle It is incomprehensible
ತತ್ (ಬ್ರಹ್ಮಮ್) ದೂರಸ್ಥಮ್ ಅನ್ತಿಕೇಚ - It is far away and very near too

Sloka summary:

"It exists inside and outside of all beings, moving and yet unmoving too. Being subtle, It is incomprehensible. It is far away and very near too." ||16||

Brahman is all pervasive. So is inside all beings as the Self, as well as outside them in their surroundings, the very air they breathe. Shankaracharya in his Bhashyam says that touch, which exists on the surface of skin, is outside, while the Self is inside.

"ಅಚರಂ ಚರಮೇವ ಚ" ("It moves and yet it does not") can be thought of as the Brahman in all the sentient and insentient beings. Shankaracharya gives the example of a rope mistaken for a snake which moves, and as the recognition dawns it is realized as rope ( which does not move). Another example would be the dream-state; one is moving in the dream while actually lying on a bed, unmoving. Brahman too appears to move among the millions of beings while in fact It is unmoving.

One note about being faraway and near too: Shankaracharya says, "ಅವಿಜ್ಞಾತತಯಾ ದೂರಸ್ಥಮ್," meaning that Brahman appears far away when It is not known. But then, he writes, "ಆತ್ಮತ್ವಾತ್ ವಿದುಷಾತ್Ó; "for those who know It, It is very near."

Sloka 17

ಅವಿಭಕ್ತಂ ಚ ಭೂತೇಷು ವಿಭಕ್ತಮಿವ ಸ್ಥಿತಮ್ |
ಭೂತಭರ್ತೃಚ ತತ್ ಜ್ಞೇಯಂ ಗ್ರಸಿಷ್ಣು ಪ್ರಭವಿಷ್ಣು ಚ ||17||

ಸ|| ಭೂತೇಷು ತತ್ ಅವಿಭಕ್ತಂ ಚ ವಿಭಕ್ತಂ ಇವ ಸ್ಥಿತಮ್ | ಭೂತ ಭರ್ತೃ ಚ ||17||

Sloka meanings:

ತತ್ ಜ್ಞೇಯಂ - that knowable
ತತ್ ಅವಿಭಕ್ತಂ ಚ - though undivided
ಭೂತೇಷು ವಿಭಕ್ತಂ ಇವ ಸ್ಥಿತಮ್ - It appears as divided in many beings
ಭೂತ ಭರ್ತೃ ಚ - Sustainer of all beings
ಗ್ರಸಿಷ್ಣು - the Devourer of all
ಪ್ರಭವಿಷ್ಣು ಚ - the Originator of everything

Sloka summary:

"That knowable though undivided, It appears as divided in many beings. It is the Sustainer of all beings, the Devourer of all, and the Originator of everything too." ||17||

Brahman is one. But appearing in all beings, It appears as divided because It is assumed to exist in the bodies themselves. In chapter 7, we heard that through the two modes of Para and Apara, the Brahman is the responsible for creation, sustenance, and destruction. We are hearing the same thing here.

Sloka 18

ಜ್ಯೋತಿಷಾಮಪಿ ತಜ್ಜ್ಯೋತಿಃ ತಮಸಃ ಪರಮುಚ್ಯತೇ |
ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಜ್ಞಾನಗಮ್ಯಂ ಹೃದಿ ಸರ್ವಸ್ಯ ವಿಷ್ಠಿತಮ್ ||18||

ಸ|| ತತ್ ಜ್ಯೋತಿಷಾಮಪಿ ಜ್ಯೋತಿಃ, ತಮಸಃ ಪರಮ್, ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಜ್ಞಾನಗಮ್ಯಂ | ಸರ್ವಸ್ಯ ಹೃದಿ ವಿಷ್ಟಿತಂ ಇತಿ ಉಚ್ಯತೇ ||18||

Sloka meanings:

ತತ್ ಜ್ಯೋತಿಷಾಮಪಿ ಜ್ಯೋತಿಃ - lights up even those that light up
ತಮಸಃ ಪರಮ್ - beyond the darkness of ignorance
ಜ್ಞಾನಂ - It is Knowledge
ಜ್ಞೇಯಂ - It is knowable
ಜ್ಞಾನಗಮ್ಯಂ - It is the goal to be attained through Knowledge
ಸರ್ವಸ್ಯ ಹೃದಿ ವಿಷ್ಟಿತಂ - It is exists in the heart of all

Sloka summary:

"It lights up even those that light up. It is beyond the darkness of ignorance. It is Knowledge. It is knowable. It is the goal to be attained through Knowledge." ||18||

Svetasvataropanishad says, "ತಸ್ಯ ಭಾಸಾ ಸರ್ವಮಿದಂ ವಿಭಾತಿ" (Sv 6.14). Translated, this means: "The brightness of the Brahman lights up everything else." The same point is made here in this Sloka.

Sloka 19

ಇತಿ ಕ್ಷೇತ್ರಂ ತಥಾ ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಚೋಕ್ತಂ ಸಮಾಸತಃ |
ಮದ್ಭಕ್ತ ಏತದ್ವಿಜ್ಞಾಯ ಮದ್ಭಾವಾಯೋಪಪದ್ಯತೇ ||19||

ಸ|| ಇತಿ ಕ್ಷೇತ್ರಂ ತಥಾ ಜ್ಞಾನಂ ಚ ಜ್ಞೇಯಂ ಚ ಸಮಾಸತಃ ಉಕ್ತಮ್ | ಮದ್ಭಕ್ತಃ ಏತತ್ ವಿಜ್ಞಾಯ ಮದ್ಭಾವಾಯ ಉಪಪದ್ಯತೇ ||19||

Sloka meanings:

ಇತಿ ಕ್ಷೇತ್ರಂ ತಥಾ ಜ್ಞಾನಂ ಚ - thus the Field and the Knowledge
ಜ್ಞೇಯಂ ಚ - the one to be known too
ಸಮಾಸತಃ ಉಕ್ತಮ್ - briefly spoken of
ಮದ್ಭಕ್ತಃ ಏತತ್ ವಿಜ್ಞಾಯ - My devotees having known this
ಮದ್ಭಾವಾಯ ಉಪಪದ್ಯತೇ - are ready to attain My state

Sloka summary:

"Thus the Field and the Knowledge, the one to be known too, are briefly spoken of. My devotees, having known this, are ready to attain My state." ||19||

With this Sloka, Krishna has answered all of Arjuna's questions. We will recap the dialogue of Krishna and Arjuna briefly.

Brahman, the one who needs to be known, is all-pervading, with eyes, heads, and faces everywhere. Brahman shines through the attributes of organs, despite not having organs; supports the whole world, though unattached to it; exists inside and outside of all beings; moves and yet does not move; subtle, and not easily known; quite near for those who know and quite far for those who do not. Though undivided, Brahman appears divided in all beings. It is the Creator, the Sustainer, and the Devourer of the whole universe. Brahman lights the Sun and the Moon. It lives in the heart of every being.

Shankaracharya says in his Gita commentary, "ಸರ್ವಃ ವೇದಾರ್ಥಃ ಗೀತಾರ್ಥಶ್ಚ ಉಪಸಂಹೃತ್ಯ ಉಕ್ತಃ." Translated, this means: "All of this is spoken by way of summarizing Vedas and Gita." In other words, this Sloka reveals the whole of the Vedas and the Gita itself.

Who is fit for all this Knowledge of Brahman? Krishna refers to "ಮದ್ಭಕ್ತಃ," meaning "My devotees." What do they gain from this Knowledge? Krishna's answer: "ಮದ್ಭಾವಾಯೋಪಪದ್ಯತೇ," meaning that devotees become "fit enough to attain My form."

Sloka 20

ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚೈವ ವಿದ್ಧ್ಯನಾದೀ ಉಭಾವಪಿ |
ವಿಕಾರಾಂಶ್ಚ ಗುಣಾಂಶ್ಚೈವ ವಿದ್ಧಿ ಪ್ರಕೃತಿ ಸಂಭವಾನ್ ||20||

ಸ|| ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚ ಏವ ಉಭೌ ಅಪಿ ಅನಾದೀ ವಿದ್ಧಿ | ವಿಕಾರಾಂ ಚ ಗುಣಾನ್ ಚ ಏವ ಪ್ರಕೃತಿ ಸಂಭವಾನ್ ||20||

Sloka meanings:

ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚ ಏವ - Prakruti and Purusha too
ಉಭೌ ಅಪಿ ಅನಾದೀ ವಿದ್ಧಿ - know that these two do not have a beginning
ವಿಕಾರಾಂ ಚ ಗುಣಾನ್ ಚ ಏವ - the modifications and the qualities too
ಪ್ರಕೃತಿ ಸಂಭವಾನ್ - born of Prakruti only

Sloka summary:

"Know that these two, Prakruti and Purusha too, do not have a beginning. Know that the modifications and the qualities too are born of Prakruti only." ||20||

Sloka 21

ಕಾರ್ಯಕರಣ ಕರ್ತೃತ್ವೇ ಹೇತುಃ ಪ್ರಕೃತಿ ರುಚ್ಯತೇ |
ಪುರುಷಃ ಸುಖದುಃಖಾನಾಂ ಭೋಕ್ತೃತ್ವೇ ಹೇತುರುಚ್ಯತೇ ||21||

ಸ|| ಕಾರ್ಯಕಾರಣ ಕರ್ತೃತ್ವೇ ಪ್ರಕೃತಿಃ ಹೇತುಃ ಇತಿ ಉಚ್ಯತೇ | ಸುಖದುಃಖಾನಾಂ ಭೋಕ್ತೃತ್ವೇ ಪುರುಷಃ ಹೇತುಃ (ಇತಿ) ಉಚ್ಯತೇ ||21||

Sloka meanings

ಕಾರ್ಯಕರಣ ಕರ್ತೃತ್ವೇ - in the producing of the effect and the instruments (i.e., the body and the senses)
ಪ್ರಕೃತಿಃ ಹೇತುಃ ಇತಿ ಉಚ್ಯತೇ - Prakruti is said to be the cause
ಸುಖದುಃಖಾನಾಂ ಭೋಕ್ತೃತ್ವೇ - for experiencing the pleasures and pain
ಪುರುಷಃ ಹೇತುಃ (ಇತಿ) ಉಚ್ಯತೇ - Purusha is said to be the cause

Sloka summary:

"Prakruti is said to be the cause that accomplishes the effects and the instruments (in the form of the body and the senses); Purusha is said to be the cause of the experience of pleasure and pain." ||21||

Karya is the effect and Karana is the instrument. The thing responsible for producing them is the cause. So Prakruti is the cause. This needs a bit of elaboration.

Shankaracharya in his Bhashyam explains further: "ಕಾರ್ಯ ಶರೀರಂ, ಕರಣಾನಿ ತತ್ಸ್ಥಾನಿ ತ್ರಯೋದಶ." So Karya means the body; and Karanas are the ten organs plus three namely, the mind, the intellect and the ego. The cause that produces Karya and Karanas is said to be Prakruti.

The different mental states that human beings experience—namely desire, anger, happiness, and sorrow—are caused by Prakruti. Thus by producing the effects and instruments, Prakruti becomes the cause of transmigratory life.

The one experiencing these changing mental states of happiness, sorrow, and so on is the Purusha. He experiences these in the state of ignorance. When the Purusha realizes that he is beyond these changing mental states, he is no longer attached to them. When he is detached from these mental states, he no longer acts out of desire, anger, happiness, sorrow, and so on.

Sloka 22

ಪುರುಷಃ ಪ್ರಕೃತಿಸ್ಥೋ ಹಿ ಭುಙ್ಕ್ತೇ ಪ್ರಕೃತಿಜಾನ್ ಗುಣಾನ್ |
ಕಾರಣಂ ಗುಣಸಂಗೋಽಸ್ಯ ಸದಸದ್ಯೋನಿಜನ್ಮಸು ||22||

ಸ|| ಪ್ರಕೃತಿಸ್ಥಃ ಪುರುಷಃ ಪ್ರಕೃತಿಜಾನ್ ಗುಣಾನ್ ಭುಙ್ಕ್ತೇ ಹಿ | ಗುಣಸಙ್ಗಃ ಅಸ್ಯ ಸದಸದ್ಯೋನಿ ಜನ್ಮಸು ಕಾರಣಂ||22||

Sloka meanings:

ಪ್ರಕೃತಿಸ್ಥಃ - being seated in Prakruti
ಪುರುಷಃ - the Purusha
ಪ್ರಕೃತಿಜಾನ್ ಗುಣಾನ್ - the Gunas born of Prakruti
ಭುಙ್ಕ್ತೇ ಹಿ - experiencing verily
ಗುಣಸಂಗಃ - attachment to the Gunas
ಅಸ್ಯ - of this Purusha
ಸದಸದ್ಯೋನಿ ಜನ್ಮಸು - births in good and evil wombs
ಕಾರಣಮ್ - the cause

Sloka summary:

"Verily, seated in Prakruti, the Purusha experiences the Gunas born of Prakruti. His attachment to the Gunas is the cause of births in good and evil wombs." ||22||

Shankaracharya says, since the Purusha—the soul, the experiencer—is seated in Prakruti, which is characterized by ignorance, the Purusha becomes confused and mistakenly identifies with Prakruti. Therefore, It becomes attached to the body and organs and enjoys the material world ("ಭುಙ್ಕ್ತೇ ಹಿ"). Shankaracharya summarizes this as follows: "ಪ್ರಕೃತಿಸ್ಥತ್ವಾಖ್ಯಾ ಅವಿದ್ಯಾ, ಗುಣೇಷು ಚ ಸಙ್ಗಃ ಕಾಮಃ ಸಂಸಾರಸ್ಯ ಕಾರಣಮಿತಿ." Translated, this means: "The cause of this Samsara is ignorance as a result of being trapped in Prakruti and clinging to changing mental states, such as desire, which are caused by Prakruti. "Shankaracharya says: "ತಚ್ಚ ಪರಿವರ್ತನಾಯ ಉಚ್ಯತೇ," meaning that he mentions all of this "so that it may be shunned" or avoided.

Life is full of attachments—to family, friends, possessions, and ambitions. In Sloka 2.45, Krishna urges Arjuna to go beyond the Gunas, the qualities that give rise to attachments ("ನಿಸ್ತ್ರೈಗುಣ್ಯೋ ಭವಾರ್ಜುನ"). In Sankhya Yoga, we hear that the Purusha, born of Prakruti and under the control of the Gunas, is lost in the cycle of birth and death. Once the Purusha breaks free of its attachments, he will be on the path to attaining Brahman.

Sloka 23

ಉಪದ್ರಷ್ಟಾನುಮನ್ತಾ ಚ ಭರ್ತಾ ಭೋಕ್ತಾ ಮಹೇಶ್ವರಃ |
ಪರಮಾತ್ಮೇತಿ ಚಾಪ್ಯುಕ್ತೋ ದೇಹೇಽಸ್ಮಿನ್ ಪುರುಷಃ ಪರಃ ||23||

ಸ|| ಪುರುಷಃ ಅಸ್ಮಿನ್ ದೇಹೇ ಅಪಿ ಪರಃ ಉಪದ್ರಷ್ಠಾ ಅನುಮನ್ತಾ ಚ ಭರ್ತಾ ಭೋಕ್ತಾ ಮಹೇಶ್ವರಃ ಪರಮಾತ್ಮಾ ಇತಿ ಚ ಉಕ್ತಃ ||23||

Sloka meanings:

ಪುರುಷಃ ಅಸ್ಮಿನ್ ದೇಹೇ ಅಪಿ - Purusha though He is in this body
ಪರಃ - He is the other (untouched by the Gunas)
ಉಪದ್ರಷ್ಠಾ - the Witness
ಅನುಮನ್ತಾ ಚ - the One who permits
ಭರ್ತಾ ಭೋಕ್ತಾ - the Sustainer and the Experiencer
ಮಹೇಶ್ವರಃ - the Great Lord
ಪರಮಾತ್ಮೇತಿ - that He is Paramatma
ಇತಿ ಚ ಉಕ್ತಃ - is being told

Sloka summary:

"Though He is in this body, untouched by the Gunas, the Purusha is the other. The Witness. The One who permits. The Sustainer and the Experiencer. The Great Lord is said to be the Paramatma." ||23||

"ಉಪ" means being near, and "ದ್ರಷ್ಟಾ" means Witness. Therefore, the Purusha in the body is the nearest One and is the Witness. In sacrificial lore, when all other people are engaged in performing the specified acts of the sacrifice, a priest is seated nearby as the witness, to monitor the proper implementation of procedures. That priest is called the "ಉಪದ್ರಷ್ಠಾ." In this Sloka, Krishna says that the Purusha is like that "ಉಪದ್ರಷ್ಠಾ."

This Sloka answers the question posed in Sloka 3 about who the Kshetrajnya is and what his powers are.

Sloka 24

ಯ ಏವಂ ವೇತ್ತಿ ಪುರುಷಂ ಪ್ರಕೃತಿಂ ಚ ಗುಣೈಃ ಸಹ |
ಸರ್ವಥಾ ವರ್ತಮಾನೋಽಪಿ ನ ಸ ಭೂಯೋಽಭಿಜಾಯತೇ ||24||

ಸ|| ಯಃ ಏವಂ ಪುರುಷಃ ಗುಣೈಃ ಸಹ ಪ್ರಕೃತಿಂ ವೇತ್ತಿ ಸಃ ಸರ್ವಥಾ ವರ್ತಮಾನಃ ಅಪಿ ಭೂಯಃ ನ ಅಭಿಜಾಯತೇ ||24||

Sloka meanings:

ಯ ಏವಂ ವೇತ್ತಿ ಪುರುಷಃ - thus whoever knows this Purusha
ಗುಣೈಃ ಸಹ ಪ್ರಕೃತಿಂ - Prakruti with all the qualities
ಸಃ ಸರ್ವಥಾ ವರ್ತಮಾನಃ ಅಪಿ - He, though continuing to live in any manner
ಭೂಯಃ ನ ಅಭಿಜಾಯತೇ - will not be born again

Sloka summary:

"Thus, whoever knows the Purusha and Prakruti with the Gunas (qualities), is not born again, though he may continue to live in any manner." ||24||

Because of the interactions among the senses, mind, intellect, and ego, Purusha is seen as the enjoyer or experiencer of the results of such interactions. In reality, He is neither. When one realizes the true form of Purusha as the Witness, as the One who permits, as the Sustainer and the Experiencer; when one realizes Prakruti as the cause of all Gunas which must be overcome by Knowledge, then that person becomes the Knower (Kshetrajnya). Such a one becomes liberated from the cycle of birth and death.

After realization, one may not be wedded to a total renunciation. One may continue to perform his duties to the society. "ಸರ್ವಥಾ ವರ್ತಮಾನಃ ಅಪಿ", here means living like Janaka and others even after realization ( Janakaadayaha; Gita 3:20)

Sloka 25

ಧ್ಯಾನೇನಾತ್ಮನಿ ಪಶ್ಯನ್ತಿ ಕೇಚಿದಾತ್ಮಾನಮಾತ್ಮನಾ |
ಅನ್ಯೇ ಸಾಂಖ್ಯೇನ ಯೋಗೇನ ಕರ್ಮಯೋಗೇನ ಚಾಪರೇ ||25||

ಸ|| ಆತ್ಮಾನಂ ಕೇಚಿತ್ ಆತ್ಮನಿ ಆತ್ಮನಾ ಧ್ಯಾನೇನ ಪಶ್ಯನ್ತಿ | ಅನ್ಯೇ ಸಾಂಖ್ಯೇನ ಯೋಗೇನ (ಪಶ್ಯನ್ತಿ) | ಅಪರೇ ಕರ್ಮಯೊಗೇನ ಚ (ಪಶ್ಯನ್ತಿ) ||25||

Sloka meanings:

ಆತ್ಮಾನಂ ಕೇಚಿತ್ ಪಶ್ಯನ್ತಿ - some people realize the Self
ಧ್ಯಾನೇನ - through meditation
ಆತ್ಮನಾ ಆತ್ಮನಿ - with the help of the mind in their intellect
ಅನ್ಯೇ ಸಾಂಖ್ಯೇನ ಯೋಗೇನ - some others with the help of Sankhya
ಅಪರೇ ಕರ್ಮಯೋಗೇನ ಚ - yet others with the help of Karma Yoga
ಪಶ್ಯನ್ತಿ - realize

Sloka summary:

"Some people realize the Self through meditation in their intellect with the help of mind. Some others realize the Self with the help of Sankhya. Still others (realize the Self) with the help of Karma Yoga." ||25||

Some attain the Self through their own efforts (through the yoga of meditation). Some others by the yoga of Knowledge (Sankhya Yoga). Yet others through the yoga of action (Karma Yoga). There are still others who attain liberation by listening to other people who worship the truth.

Sloka 26

ಅನ್ಯೇ ತ್ವೇವ ಮಜಾನನ್ತಃ ಶ್ರುತ್ವಾಽನ್ಯೇಭ್ಯ ಉಪಾಸತೇ |
ತೇಽಪಿ ಚಾತಿತರನ್ತ್ಯೇವ ಮೃತ್ಯುಂ ಶ್ರುತಿಪರಾಯಣಃ ||26||

ಸ|| ಅನ್ಯೇತು ಏವಮ್ ಅಜಾನನ್ತಃ ಅನ್ಯೇಭ್ಯಃ ಶ್ರುತ್ವಾ (ಬ್ರಹ್ಮನ್) ಉಪಾಸತೇ | ಶ್ರುತಿಪರಾಯಣಾಃ ತೇ ಅಪಿ ಮೃತ್ಯುಂ ಅತಿತರನ್ತಿ ಏವ ||26||

Sloka meanings:

ಅನ್ಯೇತು ಏವಮ್ ಅಜಾನನ್ತಃ - some not knowing this
ಅನ್ಯೇಭ್ಯಃ ಶ್ರುತ್ವಾ – hearing from others (about the Self)
(ಬ್ರಹ್ಮನ್) ಉಪಾಸತೇ – worship (Brahman)
ಶ್ರುತಿಪರಾಯಣಾಃ ತೇ ಅಪಿ – intent on hearing, they also
ಮೃತ್ಯುಂ ಅತಿತರನ್ತಿ ಏವ – certainly overcome death

Sloka summary:

"Some, not knowing this (Truth about the Self), hear it from others and worship accordingly. They, intent on hearing, also certainly overcome death." ||26||

Here, ಅಜಾನನ್ತಃ means those who did not know Sankhya Yoga or Karma Yoga. They worship according to what they hear from their teachers. That worship is imbued with faith, and thus also cross the sea of Samsara.

Sloka 27

ಯಾವತ್ಸಂಜಾಯತೇ ಕಿಂಚಿತ್ ಸತ್ವಂ ಸ್ಥಾವರಜಙ್ಗಮಮ್ |
ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞ ಸಂಯೋಗಾತ್ ತದ್ವಿದ್ಧಿ ಭತರ್ಷಭ ||27||

ಸ|| ಹೇ ಭರತರ್ಷಭ! ಸ್ಥಾವರ ಜಂಗಮಂ ಸತ್ತ್ವಮ್ ಯಾವತ್ ಕಿಂಚಿತ್ ಸಂಜಾಯತೇ ತತ್ ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞ ಸಂಯೋಗಾತ್ ವಿದ್ಧಿ ||27||

Sloka meanings:

ಯಾವತ್ ಸ್ಥಾವರ ಜಂಗಮಂ ಸತ್ತ್ವಮ್ – whatever moving or unmoving being
ಕಿಂಚಿತ್ ಸಂಜಾಯತೇ – that comes into being
ತತ್ – that
ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞ ಸಂಯೋಗಾತ್ ವಿದ್ಧಿ – know that is because of the association of the Field and the Knower of the Field

Sloka summary:

"Oh Bhatarshabha, whatever moving or unmoving being comes into physical existence, know that that is because of the association of Field and the Knower of the Field." ||27||

Every birth of every creature in this universe has come about because of the relationship between the Kshetra and Kshetrajnya. One may wonder Purusha being the Knower of the Field, there should no association with Prakruti and no being there by. The Purusha, covered by ignorance and not realizing his true self, becomes preoccupied with Prakruti. That preoccupation causes the universe of moving and unmoving beings.

When Purusha moves beyond its ignorance, the realization of the Self occurs.

Sloka 28

ಸಮಂ ಸರ್ವೇಷು ಭೂತೇಷು ತಿಷ್ಠನ್ತಂ ಪರಮೇಶ್ವರಮ್ |
ವಿನಶ್ಯತ್ಸ್ವವಿನಶ್ಯನ್ತಮ್ ಯಃ ಪಶ್ಯತಿ ಸ ಪಶ್ಯತಿ ||28||

ಸ|| ಸರ್ವೇಷು ಭೂತೇಷು ಸಮಂ ತಿಷ್ಟನ್ತಂ ಪರಮೇಶ್ವರಂ ವಿನಶ್ಯತ್ಸು ಅವಿನಶ್ಯನ್ತಂ (ಇತಿ) ಯಃ ಪಶ್ಯತಿ ಸಃ (ಯದಾರ್ಥಂ) ಪಶ್ಯತಿ ||28||

Sloka meanings:

ಸಮಂ ತಿಷ್ಟನ್ತಂ ಪರಮೇಶ್ವರಂ - the Supreme Being dwelling alike
ಸರ್ವೇಷು ಭೂತೇಷು - among all the beings
ಯಃ ಪಶ್ಯತಿ - whoever sees that
ವಿನಶ್ಯತ್ಸು ಅವಿನಶ್ಯನ್ತಂ (ಇತಿ) - as not perishing though it (the body) perishes
ಸಃ (ಯದಾರ್ಥಂ) ಪಶ್ಯತಿ - he perceives (the truth)

Sloka summary:

"Whoever perceives that Supreme Being (who is dwells alike among all beings) as imperishable even though it (the body) perishes, such a one perceives the truth." ||28||

Though the body perishes, the Self (Atman) does not perish. This is the teaching of Sankhya Yoga (Sloka 2.23). That is the Knowledge. The one who perceives this Truth about the Self is one who really understands reality. That Truth from Chapter 2 re-stated here in the context of the Kshetra and Kshetrajnya. This is a powerful statement.

Sloka 29

ಸಮಂ ಪಶ್ಯನ್ ಹಿ ಸರ್ವತ್ರ ಸಮವಸ್ಥಿತ ಮೀಶ್ವರಮ್ |
ನ ಹಿನಸ್ತ್ಯಾತ್ಮನಾಽಽತ್ಮಾನಂ ತತೋಯಾಂತಿ ಪರಾಂಗತಿಮ್ ||29||

ಸ|| ಹಿ ಸರ್ವತ್ರ ಸಮವಸ್ಥಿತಮ್ ಈಶ್ವರಮ್ ಸಮಂ ಪಶ್ಯನ್ ಅತ್ಮನಾ ಆತ್ಮಾನಂ ನ ಹಿನಸ್ತಿ | ತತಃ ಪರಾಂ ಗತಿಂ ಯಾತಿ ||29||

Sloka meanings:

ಸರ್ವತ್ರ ಸಮವಸ್ಥಿತಮ್ ಈಶ್ವರಮ್ - the Ishwara who is uniformly present everywhere (in all beings)
ಸಮಂ ಪಶ್ಯನ್ - seeing Him as being equally present (everywhere)
ಅತ್ಮನಾ ಆತ್ಮಾನಂ ನ ಹಿನಸ್ತಿ - one does not injure himself
ತತಃ - thus
ಪರಾಂ ಗತಿಂ ಯಾತಿ - reaches the highest goal

Sloka summary:

"Seeing Ishwara as uniformly present in all beings, as equally present in all beings, one does not injure the Self with himself. Thus reaches the highest goal." ||29||

Sloka 30

ಪ್ರಕೃತ್ಯೈವ ಚ ಕರ್ಮಾಣಿ ಕ್ರಿಯಮಾಣಾನಿ ಸರ್ವಶಃ |
ಯಃ ಪಶ್ಯತಿ ತಥಾಽಽತ್ಮಾನಂ ಅಕರ್ತಾರಂ ಸ ಪಶ್ಯತಿ ||30||

ಸ|| ಯಃ ಕರ್ಮಾಣಿ ಪ್ರಕೃತ್ಯಾ ಏವ ಸರ್ವಸಃ ಕ್ರಿಯಮಾಣಾನಿ, ತಥಾ ಆತ್ಮಾನಂ ಅಕರ್ತಾರಂ ಚ ಪಶ್ಯತಿ ಸಃ (ಯದಾರ್ಥಂ) ಪಶ್ಯತಿ ||30||

Sloka meanings:

ಯಃ ಪಶ್ಯತಿ ಕರ್ಮಾಣಿ - whoever sees the actions
ಸರ್ವಶಃ ಕ್ರಿಯಮಾಣಾನಿ - being done everywhere
ಪ್ರಕೃತ್ಯಾ ಏವ - by Prakruti only
ತಥಾ ಆತ್ಮಾನಂ - also (perceives) Self
ಅಕರ್ತಾರಂ - as not the doer
ಸಃ (ಯದಾರ್ಥಂ) ಪಶ್ಯತಿ - he perceives the truth

Sloka summary:

"Whoever sees that all actions everywhere are performed solely by Prakruti and also perceives the Self as the non-doer, he perceives the truth." ||30||

Nature, in the form of the three Gunas, performs all actions everywhere. This is the teaching we heard in the earlier chapters, including in Sloka 2.45, "ತ್ರೈಗುಣ್ಯವೇದಾ ವಿಷಯಾಃ ನಿಸ್ತ್ರೈಗುಣ್ಯೋ ಭವಾರ್ಜುನ". Shankaracharya quotes Svetasvataropanishad, "ಮಾಯಾಂ ತು ಪ್ರಕೃತಿಂ ವಿದ್ಧಿ. "This means, "Prakruti is Maya or the cause of ignorance." That is also the gist of this Sloka.

All actions are the result of the interaction of the senses, the mind, the intellect, and the ego. Purusha may see itself as the enjoyer though in fact the Purusha or the Self is the Witness. One who realizes that the Supreme Purusha is only a witness realizes the truth. This was also stated in Chapter 3; the Yoga of Action teaches that all actions are authored by the ego complex. The one who is free from that ego complex sees that Self is free from the ownership of all actions (I-ness and My-ness). The same thought is again expressed beautifully by Krishna another powerful statement.

Sloka 31

ಯಥಾಭೂತಪೃಥಕ್ಭಾವಮೇಕಸ್ಥಮನುಪಶ್ಯತಿ |
ತತೇವ ಚ ವಿಸ್ತಾರಂ ಬ್ರಹ್ಮ ಸಂಪದ್ಯತೇ ತದಾ ||31||

ಸ|| ಯದಾ ಭೂತಪೃಥಗ್ಭಾವಮ್ ಏಕಸ್ಥಂ ಚ ತತಃ ಏವ ವಿಸ್ತಾರಂ ಅನುಪಶ್ಯತಿ ತದಾ (ಸಃ) ಬ್ರಹ್ಮನ್ ಸಂಪದ್ಯತೇ ||31||

Sloka meanings:

ಯದಾ - when
ಭೂತಪೃಥಗ್ಭಾವಮ್ - the separateness of all beings
ಏಕಸ್ಥಂ ಚ - being rooted in one
ತತಃ ಏವ ವಿಸ್ತಾರಂ - then manifesting from that only
ಅನುಪಶ್ಯತಿ - sees
(ಸಃ) ಬ್ರಹ್ಮನ್ ಸಂಪದ್ಯತೇ - (he) attains Brahman

Sloka summary:

"When one sees the separateness of all beings as being rooted in One, and manifesting from that One only, he attains Brahman." ||31||

This Sloka echoes Brihadaranyaka Upanishad, "ಆತ್ಮೈವ ಇದಂ ಸರ್ವಂ," meaning that, "All this is the Self only" (2.4.8). When one realizes that all the separateness in life is rooted only the Self, then one attains Brahman. Or he becomes Brahman.

Sloka 32

ಅನಾದಿತ್ವಾನ್ನಿರ್ಗುಣತ್ವಾತ್ ಪರಮಾತ್ಮಾಯ ಮವ್ಯಯಃ |
ಶರೀರಸ್ಥೋಽಪಿ ಕೌನ್ತೇಯ ನ ಕರೋತಿ ನಲಿಪ್ಯತೇ ||32||

ಸ|| ಕೌನ್ತೇಯ ಅನಾದಿತ್ವಾತ್ ನಿರ್ಗುಣತ್ವಾತ್ ಅವ್ಯಯಃ ಅಯಂ ಪರಮಾತ್ಮಾ ಶರೀರಸ್ಥಃ ಅಪಿ ನ ಕರೋತಿ ನಲಿಪ್ಯತೇ ||32||

Sloka meanings:

ಅನಾದಿತ್ವಾತ್ - being without a beginning
ನಿರ್ಗುಣತ್ವಾತ್ - being free of attributes
ಅವ್ಯಯಃ - imperishable
ಅಯಂ ಪರಮಾತ್ಮಾ - this Supreme Being
ಶರೀರಸ್ಥಃ ಅಪಿ - though dwelling in the body
ನ ಕರೋತಿ ನಲಿಪ್ಯತೇ - does not act, does not get affected

Sloka summary:

"Oh Kaunteya, being without a beginning, being free of attributes, this imperishable Supreme being, though dwelling in the body, He does not act nor is He affected." ||32||

Though dwelling in the body, this imperishable Supreme Being is not the actor (does not act). The indwelling Supreme Being or the Self is a witness only. All acts performed would have to be performed as though they are for Him only with no ownership.

Sloka 33

ಯಥಾ ಸರ್ವಗತಂ ಸೌಕ್ಷ್ಮ್ಯಾದಾಕಾಶಂ ನೋಪಲಿಪ್ಯತೇ |
ಸರ್ವತ್ರಾವಸ್ಥಿತೋ ದೇಹೇ ತಥಾಽಽತ್ಮಾ ನೋಪಲಿಪ್ಯತೇ ||33||

ಸ|| ಸರ್ವಗತಮ್ ಆಕಾಶಮ್ ಸೌಕ್ಷ್ಮ್ಯಾತ್ ಯಥಾ ನ ಉಪಲಿಪ್ಯತೇ ತಥಾ ಸರ್ವತ್ರದೇಹೇ ಅವಸ್ಥಿತಃ ಆತ್ಮಾ ನ ಉಪಲಿಪ್ಯತೇ ||33||

Sloka meanings:

ಯಥಾ ಸರ್ವಗತಮ್ ಆಕಾಶಮ್ - just as the all-pervading space
ಸೌಕ್ಷ್ಮ್ಯಾತ್ - being subtle
ನ ಉಪಲಿಪ್ಯತೇ - not get tainted
ತಥಾ - similarly
ಸರ್ವತ್ರದೇಹೇ ಅವಸ್ಥಿತಃ ಆತ್ಮಾ - the All-Pervading Self in the body
ನ ಉಪಲಿಪ್ಯತೇ - does not get tainted

Sloka summary:

"Just as the all-pervading space, being subtle, does not get tainted, similarly the All-Pervading Self in the body does not get tainted." ||33||

This is an elaboration of the previous Sloka.

Sloka 34

ಯಥಾ ಪ್ರಕಾಶಯತ್ಯೇಕಃ ಕೃತ್ಸ್ನಂ ಲೋಕಮಿಮಂ ರವಿಃ |
ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರೀ ತಥಾ ಕೃತ್ಸ್ನಂ ಪ್ರಕಾಶಯತಿ ಭಾರತ ||34||

ಸ|| ಭಾರತ! ಏಕಃ ರವಿಃ ಇಮಮ್ ಕೃತ್ಸ್ನಂ ಲೋಕಮ್ ಯಥಾ ಪ್ರಕಾಶಯತಿ ತಥಾ ಕ್ಷೇತ್ರೀ (ಕ್ಷೇತ್ರಜ್ಞಃ) ಕೃತ್ಸ್ನಂ ಕ್ಷೇತ್ರಂ ಪ್ರಕಾಶಯತಿ ||34||

Sloka meanings:

ಯಥಾ ಏಕಃ ರವಿಃ - just as one Sun
ಇಮಮ್ ಕೃತ್ಸ್ನಂ ಲೋಕಮ್ - this whole world
ಪ್ರಕಾಶಯತಿ - illuminates
ತಥಾ ಕ್ಷೇತ್ರೀ (ಕ್ಷೇತ್ರಜ್ಞಃ) - similarly the One in the Field
ಕೃತ್ಸ್ನಂ ಕ್ಷೇತ್ರಂ ಪ್ರಕಾಶಯತಿ - illuminates the whole Field

Sloka summary:

"O Bharata, just as one Sun illuminates the whole world, similarly the One in the Field illuminates the whole Field." ||34||

Sloka 35

ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞಯೋರೇವಂ ಅಂತರಂ ಜ್ಞಾನಚಕ್ಷುಷಾ |
ಭೂತಪ್ರಕೃತಿ ಮೋಕ್ಷಂ ಚ ಯೇ ವಿದುರ್ಯಾನ್ತಿ ತೇ ಪರಮ್ ||35||

ಸ|| ಯೇ ಜ್ಞಾನಚಕ್ಷುಸಾ ಏವಂ ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞಯೋಃ ಅನ್ತರಮ್ ಭೂತಪ್ರಕೃತಿ ಮೋಕ್ಷಂ ಚ ವಿದುಃ ತೇ ಪರಮಂ (ಮೋಕ್ಷಂ) ಯಾನ್ತಿ ||35||

Sloka meanings:

ಯೇ ವಿದುಃ - those who know
ಜ್ಞಾನಚಕ್ಷುಸಾ ಏವಂ - with the eye of wisdom
ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞಯೋಃ ಅನ್ತರಮ್ - the difference between the Field and the Knower of the Field
ಭೂತಪ್ರಕೃತಿ ಮೋಕ್ಷಂ ಚ - (obtaining) freedom from the Prakruti of all beings
ತೇ ಪರಮಂ ಯಾನ್ತಿ - they attain the Supreme

Sloka summary:

"Those who know with the eye of wisdom, the difference between the Field and the Knower of the Field, and the way of obtaining freedom from the Prakruti of all beings, they attain the Supreme." ||35||

"ಮೋಕ್ಷ" means obtaining freedom from Prakruti. The one who knows the difference between the Field and the Knower of the Field obtains that freedom.

ಇತಿ ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾಸೂಪನಿಷತ್ಸು ಬ್ರಹ್ಮವಿದ್ಯಾಯಾಂ ಯೋಗಶಾಸ್ತ್ರೇ
ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನ ಸಂವಾದೇ ಕ್ಷೇತ್ರ ಕ್ಷೇತ್ರಜ್ಞ ವಿಭಾಗ ಯೋಗೋನಾಮ
ತ್ರಯೋದಶೋಧ್ಯಾಯಃ
ಓಂ ತತ್ ಸತ್