Verse 1
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
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Verse 2
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
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Verse 3
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
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Verse 4
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
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Verse 5
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
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Verse 6
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
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Verse 7
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
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Verse 8
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
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Verse 9
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
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Verse 10
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
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Verse 11
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
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Verse 12
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
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Verse 13
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
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Verse 14
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
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Verse 15
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
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Verse 16
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
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Verse 17
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
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Verse 18
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
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Verse 19
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
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Verse 20
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
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Verse 21
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
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Verse 22
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
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Verse 23
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
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Verse 24
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
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Verse 25
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
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Verse 26
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)
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Verse 27
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
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Verse 28
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
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Verse 29
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
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Verse 30
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
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Verse 31
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
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Verse 32
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
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Verse 33
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
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Verse 34
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
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Verse 35
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
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