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Arjun said, “O Keshava, I wish to understand the nature of Prakṛiti and Puruṣha, Kṣhetra and Kṣhetrajña. I wish to know about true knowledge and the goal of this knowledge.” | |
The Supreme Lord said, "O son of Kunti, this physical body is referred to as the field (kshetra). One who understands this truth is called the knower of the field (kshetrajna) by the wise." | |
“O Arjuna, Know Me also as the knower of the field (kshetrajna) in all fields. The knowledge of the field and the knower of the field, that knowledge I consider to be true knowledge.” | |
“Listen to Me in brief about the field, its nature, its modifications, its origin, and the knower of the field, along with their influences.” | |
“The profound knowledge about the field (kshetra) and the knower of the field (kshetrajna) has been expressed by great sages in various ways, using different poetic styles and meters. These teachings find resonance in the sacred hymns of the Vedas and are further illuminated in the logical and conclusive explanations of the Brahma Sūtra.” | |
“The field of activities consists of the five great elements, the ego, the intellect, the unmanifested, and the ten senses, along with the five objects of the senses.” | |
“Desire and aversion, pleasure and pain, the sense of self, awareness and steadfastness of mind; all these constitute the field of experience, summarized concisely.” | |
“Absence of egoism, humility, non-violence, tolerance, simplicity, service to the teacher, cleanliness, steadfastness, self-control:” | |
“Renunciation of sense objects, absence of ego, and reflecting on the defects of birth, old age, disease, and death” | |
“Non-attachment, non-identification with the family, spouse, home, and equanimity amidst favorable and unfavorable events” | |
“Constant and exclusive devotion to Me, residing in a secluded place, and detachment from society” | |
“Self-knowledge, contemplation of the ultimate truth, understanding the purpose of knowledge - this is declared to be knowledge, and what is contrary to it is ignorance.” | |
"I shall now describe the object of knowledge, knowing which one attains immortality. It is the supreme, eternal, beginningless Brāhman, which lies beyond existence and non-existence" | |
"With hands, feet, eyes, heads, and mouths pervading everything, He exists in all directions, enveloping the entire world with His presence." | |
“He manifests through the qualities of all the senses, yet is devoid of all senses. He is unattached and sustains everything. He pervades all and yet transcends all qualities. He is both devoid of attributes and the experiencer of attributes.” | |
“He is both inside and outside all beings, moving and unmoving. He is subtle and incomprehensible, far away and yet near.” | |
“He remains undivided among beings and yet appears divided. He is the sustainer of beings and should be known as the consumer and creator.” | |
“He is the light of lights and is beyond the darkness of ignorance. He is knowledge, the nature of knowledge, and the goal of knowledge. He dwells within the hearts of all living beings.” | |
“Thus, the field (body) and knowledge, as well as the knowable, have been briefly described. Understanding this, My devotee attains My nature." | |
"Know that both the Prakriti (material nature) and the Purusha (consciousness) are beginningless. Understand that all modifications and qualities arise from Prakriti." | |
“The cause of action and effect is attributed to Prakriti (nature), while Purusha (the individual self) is considered the experiencer of pleasure and pain.” | |
“The Purusha, residing within Prakriti, experiences the qualities born of Prakriti. The association with these qualities is the cause of its birth in different realms, both higher and lower.” | |
“The Supreme Soul, known as the witness, the approver, the sustainer, the enjoyer, and the supreme controller, is also declared as the ultimate self within this body, the transcendental individual.” | |
“The one who understands the interaction between the individual soul and the material nature, along with its modes, realizes that even while engaged in various activities, the individual soul does not undergo any further birth.” | |
“Some perceive the soul through meditation, others through self-reflection, and still others through the path of knowledge (Sankhya yoga) or the path of selfless action (Karma yoga).” | |
“However, some, not understanding in this way, listen from others and worship accordingly. They too, being devoted to hearing from others, transcend death.” | |
“Know, O best of the Bharatas, that whatever beings exist, whether they are moving or non-moving, they are produced by the union of the field (matter) and the knower of the field (consciousness).” | |
“One who perceives the Supreme Lord dwelling equally in all living beings, seeing the imperishable within the perishable, truly sees.” | |
“Beholding the Supreme Lord equally present everywhere, one does not cause self-harm. Thus, attaining the highest state, one reaches the ultimate goal.” | |
“One who sees all actions being performed by Nature alone and understands the self as a non-doer, truly sees.” | |
“When one perceives the manifold beings as rooted in the One and sees the proliferation of that One, then they attain union with Brāhman.” | |
“Due to its eternal nature and being beyond the influence of qualities, the supreme soul is imperishable. O Kaunteya, even though it resides within the body, it neither acts nor is tainted.” | |
“Just as the all-pervading sky remains untainted due to its subtle nature, similarly, the soul, situated everywhere within the body, remains untainted.” | |
“Just as the sun illuminates the entire world with its radiance, similarly, the knower of the field (the soul) illuminates the entire field (the body), O Arjuna.” | |
“Those who perceive the distinction between the field (the body) and the knower of the field (the soul) with the eye of knowledge, and also understand the way to liberation from the material nature, attain the supreme state.” |