ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्रुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते
I will declare that which is to be known, knowing which one attains immortality: the beginningless supreme Brahman, which is said to be neither existent nor non-existent.
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति
With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere in the world, it stands pervading all things.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च
Shining through all the qualities of the senses, yet itself without senses; unattached, yet supporting all; without qualities, yet the experiencer of qualities.
बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्
Both within and without all beings, unmoving and also moving; because of its subtlety, it is unknowable; it is far away and yet near.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च
Undivided among beings, yet seeming to dwell divided; that is to be known as the supporter of beings, their absorber and their originator.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्
It is the light of lights, said to be beyond darkness; knowledge, the object of knowledge, and attainable through knowledge, it is established in the heart of all.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते
Thus the field, knowledge, and what is to be known have been briefly stated; My devotee, understanding this, becomes fit for My state.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्
Know both nature and spirit to be beginningless; also know the modifications and qualities as arising from nature.
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते
Nature is said to be the cause in the creation of cause and effect; the spirit is said to be the cause in the experience of pleasure and pain.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु
For the spirit, abiding in nature, experiences the qualities born of nature; attachment to these qualities is the cause of its birth in good and evil wombs.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः
He is the witness, the consenter, the sustainer, the experiencer, the great Lord; and in this body, He is also called the supreme self, the transcendent person.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते
Whoever thus knows the person and nature, along with the qualities, is never born again, even while acting in every way.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे
Some perceive the self within themselves by meditation; others by the path of knowledge, and still others by the path of action.
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः
Others, not knowing thus, worship after hearing from others; even they, devoted to what they have heard, also cross beyond death.
यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ
Whatever being is born, whether moving or unmoving, know, O best of the Bharatas, that it arises from the union of the field and the knower of the field.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति
Whoever sees the supreme Lord abiding equally in all beings, undestroyed amid the perishing, truly sees.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिं
For seeing the Lord equally present everywhere, he does not harm himself by himself, and so attains the highest path.
प्रत्यत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति
And whoever sees that all actions are performed entirely by nature, and thus perceives the self as non-agent, he truly sees.
यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म संपद्यते तदा
When one perceives the distinct existences of beings as rooted in the One, and their expansion from that alone, then he attains Brahman.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते
Because it is without beginning and without qualities, this supreme self is imperishable; though dwelling in the body, O Kaunteya, it neither acts nor is tainted.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते
Just as the all-pervading space, because of its subtlety, is not tainted, so too, the self, though present in every body, is not tainted.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत
As the one sun illumines this entire world, so the knower of the field illumines the whole field, O Bharata.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्
Those who, with the eye of knowledge, discern the distinction between the field and the knower of the field, and the liberation of beings from nature, they attain the supreme.
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः
I will again declare the supreme knowledge among knowledges, by knowing which all sages have attained the highest perfection from here.
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च
Relying on this knowledge, those who have become like me are not born at creation, nor do they suffer at dissolution.
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत
My womb is the great Brahman; in that I place the seed. From that, O Bharata, the birth of all beings arises.
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्तिः याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता
Whatever forms arise in all wombs, O Kaunteya, the great Brahman is their womb, and I am the seed-giving father.
सत्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम्
Goodness, passion, and darkness—these qualities, arising from nature, bind the imperishable embodied one to the body, O mighty-armed.
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ
There, sattva, being pure, is illuminating and free from affliction; it binds, O sinless one, by attachment to happiness and by attachment to knowledge.
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्
Know rajas to be of the nature of passion, arising from craving and attachment; it binds the embodied being, O son of Kunti, by attachment to action.