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Song Name: Prakrtim Purusam Caiva Ksetram

Official Name: Book 6 Bhagavad-Gita Parva Section 37 (Chapter 13)

Author: Vyasadeva

Book Name: Mahabharata Bhagavad Gita

Language: Sanskrit

 

LYRICS:

(1)

arjuna uvāca

prakṛtiḿ puruṣaḿ caiva kṣetraḿ kṣetra-j˝am eva ca

etad veditum icchāmi j˝ānaḿ j˝eyaḿ ca keśava

 

(2)

śrī-bhagavān uvāca

idaḿ śarīraḿ kaunteya kṣetram ity abhidhīyate

etad yo vetti taḿ prāhuḥ kṣetraj˝a iti tadvidaḥ

 

(3)

kṣetraj˝aḿ cāpi māḿ viddhi sarva-kṣetreṣu bhārata

kṣetra-kṣetraj˝ayor j˝ānaḿ yat taj j˝ānaḿ mataḿ mama

 

(4)

tat kṣetraḿ yac ca yādṛk ca yad-vikāri yataś ca yat

sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu

 

(5)

ṛṣibhir bahudhā gītaḿ chandobhir vividhaiḥ pṛthak

brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ

 

(6)

mahā-bhūtāny ahaḿkāro buddhir avyaktam eva ca

indriyāṇi daśaikaḿ ca pa˝ca cendriya-gocarāḥ

 

(7)

icchā dveṣaḥ sukhaḿ duḥkhaḿ saḿghātaś cetanā dhṛtiḥ

etat kṣetraḿ samāsena sa-vikāram udāhṛtam

 

(8)

amānitvam adambhitvam ahiḿsā kṣāntir ārjavam

ācāryopāsanaḿ śaucaḿ sthairyam ātma-vinigrahaḥ

 

(9)

indriyārtheṣu vairāgyam anahaḿkāra eva ca

janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam

 

(10)

asaktir anabhiṣvańgaḥ putra-dāra-gṛhādiṣu

nityaḿ ca sama-cittatvam iṣṭāniṣṭopapattiṣu

 

(11)

mayi cānanya-yogena bhaktir avyabhicāriṇī

vivikta-deśa-sevitvam aratir jana-saḿsadi

 

(12)

adhyātma-j˝āna-nityatvaḿ tattva-j˝ānārtha-darśanam

etaj j˝ānam iti proktam aj˝ānaḿ yad atoĺnyathā

 

(13)

j˝eyaḿ yat tat pravakṣyāmi yaj j˝ātvāmṛtam aśnute

anādimat paraḿ brahma na sat tan nāsad ucyate

 

(14)

sarvataḥ pāṇi-pādaḿ tat sarvatoĺkṣi-śiro-mukham

sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati

 

(15)

sarvendriya-guṇābhāsaḿ sarvendriya-vivarjitam

asaktaḿ sarva-bhṛc caiva nirguṇaḿ guṇa-bhoktṛ ca

 

(16)

bahir antaś ca bhūtānām acaraḿ caram eva ca

sūkṣmatvāt tad avij˝eyaḿ dūra-sthaḿ cāntike ca tat

 

(17)

avibhaktaḿ ca bhūteṣu vibhaktam iva ca sthitam

bhūta-bhartṛ ca taj j˝eyaḿ grasiṣṇu prabhaviṣṇu ca

 

(18)

jyotiṣām api taj jyotis tamasaḥ param ucyate

j˝ānaḿ j˝eyaḿ j˝āna-gamyaḿ hṛdi sarvasya viṣṭhitam

 

(19)

iti kṣetraḿ tathā j˝ānaḿ j˝eyaḿ coktaḿ samāsataḥ

mad-bhakta etad vij˝āya mad-bhāvāyopapadyate

 

(20)

prakṛtiḿ puruṣaḿ caiva viddhy anādī ubhāv api

vikārāḿś ca guṇāḿś caiva viddhi prakṛti-saḿbhavān

 

(21)

kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate

puruṣaḥ sukha-duḥkhānāḿ bhoktṛtve hetur ucyate

 

(22)

puruṣaḥ prakṛti-stho hi bhuńkte prakṛtijān guṇān

kāraṇaḿ guṇa-sańgoĺsya sad-asad-yoni-janmasu

 

(23)

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ

paramātmeti cāpy ukto deheĺsmin puruṣaḥ paraḥ

 

(24)

ya evaḿ vetti puruṣaḿ prakṛtiḿ ca guṇaiḥ saha

sarvathā vartamānoĺpi na sa bhūyoĺbhijāyate

 

(25)

dhyānenātmani paśyanti ke cid ātmānam ātmanā

anye sāḿkhyena yogena karma-yogena cāpare

 

(26)

anye tv evam ajānantaḥ śrutvānyebhya upāsate

teĺpi cātitaranty eva mṛtyuḿ śruti-parāyaṇāḥ

 

(27)

yāvat saḿjāyate kiḿcit sattvaḿ sthāvara-jańgamam

kṣetra-kṣetraj˝a-saḿyogāt tad viddhi bharatarṣabha

 

(28)

samaḿ sarveṣu bhūteṣu tiṣṭhantaḿ parameśvaram

vinaśyatsv avinaśyantaḿ yaḥ paśyati sa paśyati

 

(29)

samaḿ paśyan hi sarvatra samavasthitam īśvaram

na hinasty ātmanātmānaḿ tato yāti parāḿ gatim

 

(30)

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ

yaḥ paśyati tathātmānam akartāraḿ sa paśyati

 

(31)

yadā bhūta-pṛthag-bhāvam ekastham anupaśyati

tata eva ca vistāraḿ brahma saḿpadyate tadā

 

(32)

anāditvān nirguṇatvāt paramātmāyam avyayaḥ

śarīra-sthoĺpi kaunteya na karoti na lipyate

 

(33)

yathā sarva-gataḿ saukṣmyād ākāśaḿ nopalipyate

sarvatrāvasthito dehe tathātmā nopalipyate

 

(34)

yathā prakāśayaty ekaḥ kṛtsnaḿ lokam imaḿ raviḥ

kṣetraḿ kṣetrī tathā kṛtsnaḿ prakāśayati bhārata

 

(35)

kṣetra-kṣetraj˝ayor evam antaraḿ j˝āna-cakṣuṣā

bhūta-prakṛti-mokṣaḿ ca ye vidur yānti te param

 

TRANSLATION

1-2) Arjuna said: O my dear Krsna, I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.

 

3) O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion.

 

4) Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.

 

5) That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings--especially in the Vedanta-sutra--and is presented with all reasoning as to cause and effect.

 

6-7) The five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions--all these are considered, in summary, to be the field of activities and its interactions.

 

8-12) Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth--all these I thus declare to be knowledge, and what is contrary to these is ignorance.

 

13) I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world.

 

14) Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.

 

15) The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.

 

16) The Supreme Truth exists both internally and externally, in the moving and nonmoving. He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.

 

17) Although the Supersoul appears to be divided, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.

 

18) He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.

 

19) Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.

 

20) Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.

 

21) Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.

 

22) The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.

 

23) Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.

 

24) One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

 

25) That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.

 

26) Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

 

27) O chief of the Bharatas, whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field.

 

28) One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.

 

29) One who sees the Supersoul in every living being and equal everywhere does not degrade himself by his mind. Thus he approaches the transcendental destination.

 

30) One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.

 

31) When a sensible man ceases to see different identities, which are due to different material bodies, he attains to the Brahman conception. Thus he sees that beings are expanded everywhere.

 

32) Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.

 

33) The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman vision, does not mix with the body, though situated in that body.

 

34) O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.

 

35) One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage, also attains to the supreme goal.

 

REMARKS/EXTRA INFORMATION:

No Extra Information available for this song!

 

PURPORTS:

By A.C. Bhaktivedanta Swami Prabhupada

 

FOREIGN TRANSLATIONS:

Prakrtir Ar Purusa Ksetra (BENGALI)

 

UPDATED: February 12, 2011