Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Prakrtim Purusam Caiva Ksetram
Official Name: Book 6 Bhagavad-Gita Parva Section 37 (Chapter 13)
prakṛtiḿ puruṣaḿ caiva kṣetraḿ kṣetra-jñam eva ca
etad veditum icchāmi jñānaḿ jñeyaḿ ca keśava
idaḿ śarīraḿ kaunteya kṣetram ity abhidhīyate
etad yo vetti taḿ prāhuḥ kṣetrajña iti tadvidaḥ
kṣetrajñaḿ cāpi māḿ viddhi sarva-kṣetreṣu bhārata
kṣetra-kṣetrajñayor jñānaḿ yat taj jñānaḿ mataḿ mama
tat kṣetraḿ yac ca yādṛk ca yad-vikāri yataś ca yat
sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu
ṛṣibhir bahudhā gītaḿ chandobhir vividhaiḥ pṛthak
brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ
mahā-bhūtāny ahaḿkāro buddhir avyaktam eva ca
indriyāṇi daśaikaḿ ca pañca cendriya-gocarāḥ
icchā dveṣaḥ sukhaḿ duḥkhaḿ saḿghātaś cetanā dhṛtiḥ
etat kṣetraḿ samāsena sa-vikāram udāhṛtam
amānitvam adambhitvam ahiḿsā kṣāntir ārjavam
ācāryopāsanaḿ śaucaḿ sthairyam ātma-vinigrahaḥ
indriyārtheṣu vairāgyam anahaḿkāra eva ca
asaktir anabhiṣvańgaḥ putra-dāra-gṛhādiṣu
nityaḿ ca sama-cittatvam iṣṭāniṣṭopapattiṣu
mayi cānanya-yogena bhaktir avyabhicāriṇī
vivikta-deśa-sevitvam aratir jana-saḿsadi
etaj jñānam iti proktam ajñānaḿ yad ato’nyathā
jñeyaḿ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute
anādimat paraḿ brahma na sat tan nāsad ucyate
sarvataḥ pāṇi-pādaḿ tat sarvato’kṣi-śiro-mukham
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati
asaktaḿ sarva-bhṛc caiva nirguṇaḿ guṇa-bhoktṛ ca
bahir antaś ca bhūtānām acaraḿ caram eva ca
sūkṣmatvāt tad avijñeyaḿ dūra-sthaḿ cāntike ca tat
avibhaktaḿ ca bhūteṣu vibhaktam iva ca sthitam
bhūta-bhartṛ ca taj jñeyaḿ grasiṣṇu prabhaviṣṇu ca
jyotiṣām api taj jyotis tamasaḥ param ucyate
jñānaḿ jñeyaḿ jñāna-gamyaḿ hṛdi sarvasya viṣṭhitam
iti kṣetraḿ tathā jñānaḿ jñeyaḿ coktaḿ samāsataḥ
mad-bhakta etad vijñāya mad-bhāvāyopapadyate
prakṛtiḿ puruṣaḿ caiva viddhy anādī ubhāv api
vikārāḿś ca guṇāḿś caiva viddhi prakṛti-saḿbhavān
kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate
puruṣaḥ sukha-duḥkhānāḿ bhoktṛtve hetur ucyate
puruṣaḥ prakṛti-stho hi bhuńkte prakṛtijān guṇān
kāraṇaḿ guṇa-sańgo’sya sad-asad-yoni-janmasu
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpy ukto dehe’smin puruṣaḥ paraḥ
ya evaḿ vetti puruṣaḿ prakṛtiḿ ca guṇaiḥ saha
sarvathā vartamāno’pi na sa bhūyo’bhijāyate
dhyānenātmani paśyanti ke cid ātmānam ātmanā
anye sāḿkhyena yogena karma-yogena cāpare
anye tv evam ajānantaḥ śrutvānyebhya upāsate
te’pi cātitaranty eva mṛtyuḿ śruti-parāyaṇāḥ
yāvat saḿjāyate kiḿcit sattvaḿ sthāvara-jańgamam
kṣetra-kṣetrajña-saḿyogāt tad viddhi bharatarṣabha
samaḿ sarveṣu bhūteṣu tiṣṭhantaḿ parameśvaram
vinaśyatsv avinaśyantaḿ yaḥ paśyati sa paśyati
samaḿ paśyan hi sarvatra samavasthitam īśvaram
na hinasty ātmanātmānaḿ tato yāti parāḿ gatim
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānam akartāraḿ sa paśyati
yadā bhūta-pṛthag-bhāvam ekastham anupaśyati
tata eva ca vistāraḿ brahma saḿpadyate tadā
anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śarīra-stho’pi kaunteya na karoti na lipyate
yathā sarva-gataḿ saukṣmyād ākāśaḿ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate
yathā prakāśayaty ekaḥ kṛtsnaḿ lokam imaḿ raviḥ
kṣetraḿ kṣetrī tathā kṛtsnaḿ prakāśayati bhārata
kṣetra-kṣetrajñayor evam antaraḿ jñāna-cakṣuṣā
bhūta-prakṛti-mokṣaḿ ca ye vidur yānti te param
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.
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UPDATED: December 22, 2015