Verse 1
arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava
arjunaḥ uvācha
Arjun said
prakṛitim puruṣham cha eva kṣhetram kṣhetra-jñam eva cha
material nature the enjoyer and indeed the field of activities the knower of the field even also
etat veditum ichchhāmi jñānam jñeyam cha keśhava
this to know I wish knowledge the goal of knowledge and Krishna, the killer of the demon named Keshi
---
This is not a sentence, so there is nothing to fix.
Verse 2
śhrī-bhagavān uvācha
idaṁ śharīraṁ kaunteya kṣhetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ kṣhetra-jña iti tad-vidaḥ
śhrī-bhagavān uvācha
the Supreme Divine Lord said
idam śharīram kaunteya kṣhetram iti abhidhīyate etat
this body Arjun, the son of Kunti the field of activities thus is termed as this
yaḥ vetti tam prāhuḥ kṣhetra-jñaḥ iti tat-vidaḥ
one who knows that person is called the knower of the field thus those who discern the truth
---
The Lord said, "O Arjuna, this body is called the Field, Ksetra. Those who know the self call the one who knows it the Field-knower, Ksetrajna."
Verse 3
kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata
kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama
kṣhetra-jñam cha api mām viddhi sarva kṣhetreṣhu bhārata
the knower of the field also only me know all in individual fields of activities scion of Bharat
kṣhetra kṣhetra-jñayoḥ jñānam yat tat jñānam matam mama
the field of activities of the knower of the field understanding of which that knowledge opinion my
---
And know Me also as the Knower of all Fields, O Arjuna. In My view, the knowledge of the Field and its Knower is the true knowledge.
Verse 4
tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yat
sa cha yo yat-prabhāvaśh cha tat samāsena me śhṛiṇu
tat kṣhetram yat cha yādṛik cha yat-vikāri yataḥ cha yat
that field of activities what and its nature and how change takes place in it from what also what
saḥ cha yaḥ yat-prabhāvaḥ cha tat samāsena me śhṛiṇu
he also who what his powers are and that in summary from me listen
---
Listen briefly from Me what the Field is, what it is like, what its modifications are, what purpose it serves, and what it is; as well as who the Self is and what its powers are.
Verse 5
ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak
brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ
ṛiṣhibhiḥ bahudhā gītam chhandobhiḥ vividhaiḥ pṛithak
by great sages in manifold ways sung in Vedic hymns various variously
brahma-sūtra padaiḥ cha eva hetu-madbhiḥ viniśhchitaiḥ
the Brahma Sūtra by the hymns and especially with logic conclusive evidence
---
It has been sung by seers in various ways, in various distinctive hymns, and also in the well-reasoned and conclusive words of the Brahma-sutras.
Verse 6
mahā-bhūtāny ahankāro buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ
mahā-bhūtāni ahankāraḥ buddhiḥ avyaktam eva cha
the (five) great elements the ego the intellect the unmanifested primordial matter indeed and
indriyāṇi daśha-ekam cha pañcha cha indriya-go-charāḥ
the senses eleven and five and the (five) objects of the senses
---
The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses, and the one, in addition, the five objects of the senses;
Verse 7
ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṅghātaśh chetanā dhṛitiḥ
etat kṣhetraṁ samāsena sa-vikāram udāhṛitam
ichchhā dveṣhaḥ sukham duḥkham saṅghātaḥ chetanā
desire aversion happiness misery the aggregate the consciousness
dhṛitiḥ etat kṣhetram samāsena sa-vikāram udāhṛitam
the will all these the field of activities comprise of with modifications are said
---
Desire, hatred, pleasure, and pain, and the combination that constitutes the basis of consciousness—or the individual self—have been briefly described here, along with their modifications.
Verse 8
amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ
amānitvam adambhitvam ahinsā kṣhāntiḥ ārjavam
humbleness freedom from hypocrisy non-violence forgiveness simplicity
āchārya-upāsanam śhaucham sthairyam ātma-vinigrahaḥ
service of the Guru cleanliness of body and mind steadfastness self-control
---
Modesty, absence of ostentation, non-injury, patience, sincerity, service to the preceptor, purity, firmness, and self-restraint;
Verse 9
indriyārtheṣhu vairāgyam anahankāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam
indriya-artheṣhu vairāgyam anahankāraḥ eva cha janma
toward objects of the senses dispassion absence of egotism and also of birth
mṛityu jarā vyādhi duḥkha doṣha anudarśhanam
death old age disease evils faults perception
---
Absence of desire for sense-objects, and also absence of egotism, the recognition of evil in birth, death, old age, disease, and sorrow;
Verse 10
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu
asaktiḥ anabhiṣhvaṅgaḥ putra dāra gṛiha-ādiṣhu
non-attachment absence of craving children spouse home, etc
nityam cha sama-chittatvam iṣhṭa aniṣhṭa upapattiṣhu
constant and even-mindedness the desirable undesirable having obtained
---
Non-attachment, absence of clinging to son, wife, home, and the like, and constant even-mindedness in regard to all desirable and undesirable events;
Verse 11
mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-sansadi
mayi cha ananya-yogena bhaktiḥ avyabhichāriṇī
toward me also exclusively united devotion constant
vivikta deśha sevitvam aratiḥ jana-sansadi
solitary places inclination for aversion for mundane society
---
Constantly devote yourself to Me alone, resort to solitary places, and dislike crowds.
Verse 12
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā
adhyātma jñāna nityatvam tattva-jñāna artha darśhanam
spiritual knowledge constancy knowledge of spiritual principles for philosophy
etat jñānam iti proktam ajñānam yat ataḥ anyathā
all this knowledge thus declared ignorance what to this contrary
---
Constant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth—this is declared to be knowledge, and what is contrary to it is ignorance.
Verse 13
jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute
anādi mat-paraṁ brahma na sat tan nāsad uchyate
jñeyam yat tat pravakṣhyāmi yat jñātvā amṛitam aśhnute
ought to be known which that I shall now reveal which knowing immortality one achieves
anādi mat-param brahma na sat tat na asat uchyate
beginningless subordinate to me Brahman not existent that not non-existent is called
---
I shall declare that which is to be known, knowing which one attains the immortal Self. It is beginningless Brahman, having Me as the Highest (Anadi Matparam); it is said to be neither being nor non-being.
Verse 14
sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣhi-śhiro-mukham
sarvataḥ śhrutimal loke sarvam āvṛitya tiṣhṭhati
sarvataḥ pāṇi pādam tat sarvataḥ akṣhi śhiraḥ mukham
everywhere hands feet that everywhere eyes heads faces
sarvataḥ śhruti-mat loke sarvam āvṛitya tiṣhṭhati
everywhere having ears in the universe everything pervades exists
---
Its hands and feet are everywhere; Its eyes, heads, and mouths are everywhere; Its ears are on all sides; and It exists, encompassing all things.
Verse 15
sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam
asaktaṁ sarva-bhṛich chaiva nirguṇaṁ guṇa-bhoktṛi cha
sarva indriya guṇa ābhāsam sarva indriya vivarjitam
all senses sense-objects the perciever all senses devoid of
asaktam sarva-bhṛit cha eva nirguṇam guṇa-bhoktṛi cha
unattached the sustainer of all yet indeed beyond the three modes of material nature the enjoyer of the three modes of material nature although
---
Shining by the functions of the senses, yet devoid of the senses, detached yet supporting all, devoid of the Gunas yet experiencing the Gunas;
Verse 16
bahir antaśh cha bhūtānām acharaṁ charam eva cha
sūkṣhmatvāt tad avijñeyaṁ dūra-sthaṁ chāntike cha tat
bahiḥ antaḥ cha bhūtānām acharam charam eva cha
outside inside and all living beings not moving moving indeed and
sūkṣhmatvāt tat avijñeyam dūra-stham cha antike cha tat
due to subtlety he incomprehensible very far away and very near also he
---
It is within and without all beings; It is unmoving yet moving; It is so subtle that none can comprehend it; It is far away yet very near.
Verse 17
avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam
bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha
avibhaktam cha bhūteṣhu vibhaktam iva cha sthitam
indivisible although amongst living beings divided apparently yet situated
bhūta-bhartṛi cha tat jñeyam grasiṣhṇu prabhaviṣhṇu cha
the sustainer of all beings also that to be known the annihilator the creator and
---
Undivided yet appearing as if divided among beings, this Self is to be known as the supporter of the elements. It devours them and causes their generation.
Verse 18
jyotiṣhām api taj jyotis tamasaḥ param uchyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam
jyotiṣhām api tat jyotiḥ tamasaḥ param uchyate
in all luminarie and that the source of light the darkness beyond is said (to be)
jñānam jñeyam jñāna-gamyam hṛidi sarvasya viṣhṭhitam
knowledge the object of knowledge the goal of knowledge within the heart of all living beings dwells
---
The light of all lights is said to be beyond Tamas (darkness); it is known to be knowledge, to be attained through knowledge, and to be present in the hearts of all.
Verse 19
iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥ
mad-bhakta etad vijñāya mad-bhāvāyopapadyate
iti kṣhetram tathā jñānam jñeyam cha uktam samāsataḥ
thus the nature of the field and the meaning of knowledge the object of knowledge and revealed in summary
mat-bhaktaḥ etat vijñāya mat-bhāvāya upapadyate
my devotee this having understood my divine nature attain
---
Thus, the Ksetra, knowledge, and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state.
Verse 20
prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api
vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān
prakṛitim puruṣham cha eva viddhi anādī ubhau api
material nature the individual souls and indeed know beginningless both and
vikārān cha guṇān cha eva viddhi prakṛiti sambhavān
transformations (of the body) also the three modes of nature and indeed know material energy produced by
---
Know that both Prakṛti and the Self (Puruṣa) are without beginning; know that all modifications and the attributes are born from Prakṛti.
Verse 21
kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate
puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate
kārya kāraṇa kartṛitve hetuḥ prakṛitiḥ uchyate
effect cause in the matter of creation the medium the material energy is said to be
puruṣhaḥ sukha-duḥkhānām bhoktṛitve hetuḥ uchyate
the individual soul of happiness and distress in experiencing is responsible is said to be
---
The Prakṛti is said to be the cause of agency to the body (Kārya) and sense-organs (Karaṇa); the Self is said to be the cause of experiencing pleasure and pain.
Verse 22
puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu
puruṣhaḥ prakṛiti-sthaḥ hi bhuṅkte prakṛiti-jān guṇān
the individual soul seated in the material energy indeed desires to enjoy produced by the material energy the three modes of nature
kāraṇam guṇa-saṅgaḥ asya sat-asat-yoni janmasu
the cause the attachment (to three guṇas) of its in superior and inferior wombs of birth
---
(a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti.
(b) Its attachment to these Gunas is the cause of birth in good and evil wombs.
Verse 23
upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ
paramātmeti chāpy ukto dehe ’smin puruṣhaḥ paraḥ
upadraṣhṭā anumantā cha bhartā bhoktā mahā-īśhvaraḥ
the witness the permitter and the supporter the transcendental enjoyer the ultimate controller
parama-ātmā iti cha api uktaḥ dehe asmin puruṣhaḥ paraḥ
Superme Soul that and also is said within the body this the Supreme Lord
---
The self in the body is called the spectator, approver, supporter, experiencer, great lord, and supreme self.
Verse 24
ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha
sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate
yaḥ evam vetti puruṣham prakṛitim cha guṇaiḥ saha
who thus understand Puruṣh the material nature and the three modes of nature with
sarvathā vartamānaḥ api na saḥ bhūyaḥ abhijāyate
in every way situated although not they again take birth
---
He who understands the Self and Prakriti, along with the Gunas, will not be born again, no matter what state he may be in.
Verse 25
dhyānenātmani paśhyanti kechid ātmānam ātmanā
anye sānkhyena yogena karma-yogena chāpare
dhyānena ātmani paśhyanti kechit ātmānam ātmanā
through meditation within one’s heart percieve some the Supreme soul by the mind
anye sānkhyena yogena karma-yogena cha apare
others through cultivation of knowledge the yog system union with God with through path of action and others
---
Some perceive the Self within the self (body) through meditation of the mind, others through Sankhya Yoga, and still others through Karma Yoga.
Verse 26
anye tv evam ajānantaḥ śhrutvānyebhya upāsate
te ’pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ
anye tu evam ajānantaḥ śhrutvā anyebhyaḥ upāsate
others still thus those who are unaware (of spiritual paths) by hearing from others begin to worship
te api cha atitaranti eva mṛityum śhruti-parāyaṇāḥ
they also and cross over even death devotion to hearing (from saints)
---
But some, who do not know this, having heard from others, worship accordingly—these too, devoted to what they hear, pass beyond death.
Verse 27
yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamam
kṣhetra-kṣhetrajña-sanyogāt tad viddhi bharatarṣhabha
yāvat sañjāyate kiñchit sattvam sthāvara jaṅgamam
whatever manifesting anything being unmoving moving
kṣhetra kṣhetra-jña sanyogāt tat viddhi bharata-ṛiṣhabha
field of activities knower of the field combination of that know best of the Bharatas
---
Whatever being is born, whether it be moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field).
Verse 28
samaṁ sarveṣhu bhūteṣhu tiṣhṭhantaṁ parameśhvaram
vinaśhyatsv avinaśhyantaṁ yaḥ paśhyati sa paśhyati
samam sarveṣhu bhūteṣhu tiṣhṭhan-tam parama-īśhvaram
equally in all beings accompanying Supreme Soul
vinaśhyatsu avinaśhyantam yaḥ paśhyati saḥ paśhyati
amongst the perishable the imperishable who see they perceive
---
Who sees the supreme ruler dwelling alike in all bodies and never perishing, even when they perish, he indeed sees.
Verse 29
samaṁ paśhyan hi sarvatra samavasthitam īśhvaram
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim
samam paśhyan hi sarvatra samavasthitam īśhvaram
equally see indeed everywhere equally present God as the Supreme soul
na hinasti ātmanā ātmānam tataḥ yāti parām gatim
do not degrade by one’s mind the self thereby reach the supreme destination
---
For, seeing the ruler abiding alike in every place, he does not injure himself with his own mind and therefore reaches the highest goal.
Verse 30
prakṛityaiva cha karmāṇi kriyamāṇāni sarvaśhaḥ
yaḥ paśhyati tathātmānam akartāraṁ sa paśhyati
prakṛityā eva cha karmāṇi kriyamāṇāni sarvaśhaḥ
by material nature truly also actions are performed all
yaḥ paśhyati tathā ātmānam akartāram saḥ paśhyati
who see also (embodied) soul actionless they see
---
He who sees that all acts are done universally by Prakrti alone, and likewise that the self is not the doer, he indeed sees.
Verse 31
yadā bhūta-pṛithag-bhāvam eka-stham anupaśhyati
tata eva cha vistāraṁ brahma sampadyate tadā
yadā bhūta pṛithak-bhāvam eka-stham anupaśhyati
when living entities diverse variety situated in the same place see
tataḥ eva cha vistāram brahma sampadyate tadā
thereafter indeed and born from Brahman (they) attain then
---
When he perceives the independent modes of existence of all beings centered in one, and their expansion from it alone, then he attains Brahman.
Verse 32
anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śharīra-stho ’pi kaunteya na karoti na lipyate
anāditvāt nirguṇatvāt parama ātmā ayam avyayaḥ
being without beginning being devoid of any material qualities the Supreme soul this imperishable
śharīra-sthaḥ api kaunteya na karoti na lipyate
dwelling in the body although Arjun, the the son of Kunti neither acts nor is tainted
---
This supreme Self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as it is without Gunas.
Verse 33
yathā sarva-gataṁ saukṣhmyād ākāśhaṁ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate
yathā sarva-gatam saukṣhmyāt ākāśham na upalipyate
as all-pervading due to subtlety the space not is contaminated
sarvatra avasthitaḥ dehe tathā ātmā na upalipyate
everywhere situated the body similarly the soul not is contaminated
---
As the all-pervading ether is not tainted due to its subtlety, even so, the self abiding in the body is not tainted everywhere.
Verse 34
yathā prakāśhayaty ekaḥ kṛitsnaṁ lokam imaṁ raviḥ
kṣhetraṁ kṣhetrī tathā kṛitsnaṁ prakāśhayati bhārata
yathā prakāśhayati ekaḥ kṛitsnam lokam imam raviḥ
as illumines one entire solar system this sun
kṣhetram kṣhetrī tathā kṛitsnam prakāśhayati bhārata
the body the soul so entire illumine Arjun, the son of Bharat
---
As the one sun illuminates this entire world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illuminate the entire Field (the body).
Verse 35
kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhā
bhūta-prakṛiti-mokṣhaṁ cha ye vidur yānti te param
kṣhetra kṣhetra-jñayoḥ evam antaram jñāna-chakṣhuṣhā
the body of the knower of the body thus the difference with the eyes of knowledge
bhūta prakṛiti-mokṣham cha ye viduḥ yānti te param
the living entity release from material nature and who know approach they the Supreme
---
Those who thus discern, with the eye of knowledge, the difference between the body or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and the means of deliverance from the manifested Prakrti, they attain the Supreme.