"Nature, enjoyer and consciousness"

Yoga of attraction
So - materially the body that has been allocated to us for this life is called a field in this verse. But we are not a body, we are not a field, we are those who must understand this field, plow this field, plant this field and ultimately make the most of it. This is similar to the task facing the gardener. Every spring, you need to plant seedlings, plow the garden, plant the plants in the correct order, cultivate them, water them, fight pests and, in the end, collect a good crop. And depending on our desires, we are given either a large field of several hectares or a small field of 6 acres, and for someone a pot with a cactus on the windowsill is enough. There are elephants, there are mosquitoes - it's just different amateur gardeners

TEXTS 1 - 2


arjuna uvcha 
prakritim purusham caiva 
ksetram ksetra-jnam eva ca 
etad veditum ichchami 
jnanam jneiam ca kesava
sri-bhagavan 
uvcha idam sariram kaunteya 
ksetram ity abhidhiyate 
etad yo vettitam prahuh 
ksetra-jna iti tad-vid
arjunah uvaca - Arjuna said; prakrtim - nature; purusam - of the enjoyer; ca — also; eva - without fail; ksetram - the field; ksetra-jnam - knowing the field; eva - without fail; ca — also; etat - all this; veditum — to know; icchami - I desire; jnanam - knowledge; jneiam - the object of knowledge; ca — also; kesava - O Krsna; sri-bhagavan uvaca - the Supreme Lord said; idam is that; sariram - the body; kaunteya - O son of Kunti; ksetram - by the field; iti - like that; abhidhiyate - they are called; etat is; yah - one who; vetti - knows; he is there; prahuh - they are called; ksetra-jnah - knowing the field; iti - like that; tat-vidah - those who know this.
Arjuna said: O Krishna, I want to learn about prakriti [nature], purusha [enjoyer], about the field and the knowing field, and also what is knowledge and the object of knowledge.
The Supreme Lord said: This body, O son of Kunti, is called the field, and he who knows the body is known as the field.

TEXT 3


ksetra-jnam chapi mam viddhi 
sarva-kshetreshu bharata 
ksetra-kshetrajnayor jnanam 
yat taj jnanam matam mother
ksetra-jnam - knowing the field; ca — also; api - unconditionally; mam - Me; viddhi - know; sarva - in all; ksetresu - the bodies that are the field; bharata - O son of Bharata; ksetra - field of activity (body); ksetra-jnayoh - and who knows the field; jnanam - knowledge of; yat - that which; tat - that; jnanam - knowledge; matam - opinion; mom is mine.
Know, O descendant of Bharata, that, being in each of the bodies, I also know them and that understanding the nature of the body and knowing the body is called knowledge. That is my opinion.

TEXT 4


tat kshetram yach ca yadrik ca 
yad-vikari yatash ca yat 
sa ca yo yat-prabhavash ca 
tat samasena me srinu
tat is that; ksetram - the field of activity; yat - which; ca — also; yadrik — how it looks; ca — also; yat - of what; vicari - change; yatah - from which; ca — also; yat - what; sah — he; ca — also; yah - who; yat - possessing what; prabhavah - by influence; ca — also; tat - that; samasena - in short; me - from Me; shrinu - find out.
Now I will briefly tell you about the field of activity, about what it consists of, what changes it undergoes, where it comes from, who knows the field and what impact it has on the field.

TEXT 5


rishbhir bahudha gitam 
chandobhir vividhaikh prithak 
brahma-sutra-padaish caiva 
hetumadbhir vinishchitaih
ribishih - by the great sages; bahudha - in different ways; guitars <$!> are described; chandobhih - by the Vedic hymns; vividhaih - different; prthak - in different ways; brahma-sutra - “Vedanta”; padaih - by aphorisms; ca — also; eva - unconditionally; hetu-madbhih - of cause and effect; vinshchitaih - defined.
Many sages described the field of activity and one who knows the field in different Vedic sastras. Especially in detail, with an explanation of all causes and effects, this is described in the Vedanta-sutra.

TEXTS 6 - 7


maha-bhutany ahankaro 
buddhir avyaktam eva ca 
indriyani dashaikam ca 
pancha chendriya-gocharah
ichcha dvesah sukham duhkham 
sanghatas cetana dhrtih 
etat ksetram samasena 
sa-vikaram udahrtam
maha-bhutani - gross elements; ahankarah - the false ego; buddhih - the mind; avyaktam - the unmanifest; eva - unconditionally; ca - i; indriyani - sense organs; dasa-ekam - eleven; ca — also; pancha - five; ca — also; indriya-go-charah - of the objects of the senses; iccha - desire; dvesah - hatred; sukham - happiness; duhkham - grief; sanghatah - the totality of material elements; cetana - signs of life; dhrtih - determination; etat - all this; ksetram - the field of activity; samasena - in the aggregate; sa-vikaram - with interactions; udahrtam - is defined as.
The five gross material elements, the false ego, the mind, the unmanifest, the ten senses and the mind, the five objects of the senses, as well as desire, hate, happiness and grief, the totality of all material elements, signs of life and determination — all taken together constitute a field activities and changes occurring in it.

TEXTS 8 - 12


amanitvam adambhitvam 
ahimsa ksantir arjavam 
acaryasopanam shaucham 
sthairyam atma-vinigrahah
indriyarthesu vairagyam 
anahankara eva ca 
janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam
asaktir anabhisvangah 
putra-dara-grhadishu 
nityam ca sama-cittatvam 
istanistopapaptisu
mayi cananya-yogena 
bhaktir avyabhicharini 
vivikta-desa-sevitvam 
aratir jana-samsadi
adhyatma-jnana-nityatvam 
tattva-jnanartha-darshanam 
etaj jnanam iti proktam 
ajnanam yad ato 'nyatha
amanitvam - humility; adambhitvam - lack of vanity; ahimsa - non-violence; ksantih - patience; arjavam - simplicity; acarya-upasasanam - addressing a true spiritual master; saucam - purity; sthairyam - constancy; atma-vinigrahah - self-discipline; indriya-arthesu - from the objects of the senses; vairagyam - detachment; anahankarah - the absence of a false ego; eva - unconditionally; ca — also; janma — birth; mrtyu - of death; jara - of old age; vyadhi - and disease; duhkha — suffering; dosha - evil; anudarsanam - seeing; asaktih - lack of attachment; anabhisvangah - cessation of association; putra - to the son; dara - to the wife; grha-adishu - at home, etc .; nityam - constant; ca — also; sama-chittatvam - equanimity; ishta - in the desired; anista - and undesirable; upapattisu - circumstances; mayi - to me; ca — also; ananya-yogena - by undivided devotional service; bhaktih - devotion; avyabhicharini - unshakable; vivikta - to the solitary; desa - places; sevitvam - aspiration; aratih - and lack of attachment; jana-samsadi - to ordinary people; adhyatma - about his "I"; jnana - in knowledge; nityatvam - constancy; tattva-jnana - knowing the truth; artha - towards the goal; darsanam - philosophy; etat - all this; jnanam - by knowledge; iti - in this way; proktam - announced; ajnanam - ignorance; yat - all that; atah - from this; anyatha - excellent. darsanam - philosophy; etat - all this; jnanam - by knowledge; iti - in this way; proktam - announced; ajnanam - ignorance; yat - all that; atah - from this; anyatha - excellent. darsanam - philosophy; etat - all this; jnanam - by knowledge; iti - in this way; proktam - announced; ajnanam - ignorance; yat - all that; atah - from this; anyatha - excellent.
Humility, lack of vanity, non-violence, patience, simplicity; appeal to a true spiritual master; purity, constancy, self-discipline; rejection of what brings sensual pleasure; lack of false ego; the understanding that birth, death, old age and disease are evil; self-denial, lack of attachment to children, wife, home, etc .; equanimity in happiness and sorrow; unwavering, undivided devotion to Me; the desire to live in a secluded place, detachment from worldly people, the recognition of the importance of self-awareness and the tendency to philosophically search for the Absolute Truth - this I declare to be knowledge, and I call everything else ignorance.

TEXT 13


jneiam yat tat pravakshyami 
yaj jnatvamrtam asnute 
anadi mat-param brahma 
na sat tan nasad uchate
jneiam - the object of knowledge; yat - which; tat - that; pravaksyami - I will tell you now; yat - which; jnatva - knowing; amritam - nectar; asnute - tastes; anadi - without beginning; mat-param - subject to Me; brahma - spirit; on - no; sat - the cause; tat - that; on - no; asat - by consequence; ucyate - it is considered.
And now I will tell you about the object of knowledge, upon comprehending which you will feel the taste of eternity. Brahman, a spirit that has no beginning and is subject to Me, does not obey the law of cause and effect, which operates in the material world.

TEXT 14


sarvatah pani-padam tat 
sarvato 'kshi-shiro-mukham 
sarvatah srutahal 
loke sarvam avritya tishthati
sarvatah - everywhere; pani — hands; padam — legs; tat - that; sarvatah - everywhere; akshi - the eyes; sirah - heads; mukham - persons; sarvatah - everywhere; sruti-mat - having ears; loke - in the world; sarvam - everything; avrtya - covered; tisthati - exists.
Everywhere His hands and feet, His eyes, heads, faces and ears. Thus the Lord in the form of the Supersoul pervades everything that exists.

TEXT 15


sarvendriya-gunabhasam 
sarvendriya-vivarjitam 
asaktam sarva-bhrich caiva 
nirgunam guna-bhoktri ca
sarva — of all; indriya - sense organs; guna - qualities; abhasam - the source; sarva - by all; indriya - by the senses; vivarjitam - not possessing; asaktam - without attachment; sarva-bhrit - one who provides for everyone's needs; ca — also; eva - unconditionally; nirgunam - devoid of material qualities; guna-bhoktri - the lord of the gunas; ca too.
The Supersoul is the primary source of all senses, although Itself does not possess them. Providing every living creature with everything necessary for life, the Lord nevertheless is not attached to anything. Transcendental to the material modes, He is also their master.

TEXT 16


bahir antash ca bhutanam 
acaram charam eva ca 
sukshmatvat tad avijneyam 
dura-stham chantike ca tat
bahih - outside; antah - within; ca — also; bhutanam — of all living entities; acaram - still; caram - of the moving; eva - also; ca - i; sukshmatvat - because it is subtle in nature; tat - that; avijneiam - unknowable; dura-stham - far; ca — also; antike - near; ca — also; tat - that.
The Supreme Truth dwells inside and outside of all living beings, both moving and motionless. Since It is subtle in nature, It is impossible to comprehend it with the help of material senses. It is infinitely far and at the same time very close.

TEXT 17


avibhaktam ca bhutesu vibhaktam 
iva ca sthitam 
bhuta-bhartri ca taj jneiam 
grasishnu prabhavishnu ca
avibhaktam - indivisible; ca — also; bhutesu - in all living entities; vibhaktam - divided; willow - as if; ca — also; sthitam - situated; bhuta-bhartri - the keeper of all living entities; ca — also; tat - that; jneiam - one should know; grasishnu - absorbing; prabhavishnu - manifesting; ca too.
Although the Supersoul appears to be divided between living entities, She is one and indivisible. She preserves all living beings, but one should know that She also absorbs and manifests them all.

TEXT 18


jyotisham api taj jyotis 
tamasah param uchate 
ynanam jnayam jnana-gamyam 
hridi sarvasya visthitam
jyotisam - in everything that radiates light; api - also; tat - that; jyotih — the source of light; tamasah - of darkness; param - beyond; ucyate - it is said; jnanam - knowledge; jneiam - one should know; jnana-gamyam - the goal of knowledge; hrdi - in the heart; sarvasya — of everyone; visthitam - situated.
She is the source of light in all the luminaries. Unmanifest, She is beyond the darkness of the material world. She is knowledge, the object of knowledge and the goal of knowledge. She dwells in everyone’s heart.

TEXT 19


iti ksetram tatha jnanam 
jneiam choktam samasatah 
mad-bhakta etad vijnaya 
mad-bhavayopapadyate
iti - so; ksetram - field of activity (body); tatha - also; jnanam - knowledge; jneiam - the knowable; ca — also; uktam - described; samasatah - in short; mat-bhaktah - My devotee; etat - all this; vijnaya - who understood; mat-bhavaya - My nature; upapadyate - gains.
So, I briefly told you about the field of activity [body], about knowledge and the object of knowledge. Only My devotees can fully understand this and thus gain My nature.

TEXT 20


prakritim purusam caiva 
viddhy anadi ubhav api 
vikaramsh ca gunams caiva 
viddhi prakrti-sambhavan
prakritim - material nature; purusam - living entities; ca — also; eva - unconditionally; viddhi — know that; anadi - without beginning; ubhau - both; api - also; vikaran - changes; ca — also; gunan - of the three modes of nature; ca — also; eva - unconditionally; viddhi - know; prakrti - by material nature; sambhavan - caused.
Know that material nature and living entities have no beginning. The cause of all the changes taking place here and the source of the material modes is material nature.

TEXT 21


karya-karana-kartritwe hetuh 
prakrtir uchate 
purushah sukha-duhkhanam 
bhoktritve hetur uchate
karya - the consequences; karana - and causes; kartritwe - in the occurrence; hetuh — instrument; prakrtih - material nature; ucyate - is considered; purusah - the living entity; sukha — of joys; duhkhanam - and suffering; bhoktrtve - in the process of enjoyment; hetuh — instrument; ucyate - it is considered.
It is said that nature is the cause of all material causes and effects, and the living entity is the cause of the various sufferings and joys that it experiences in the material world.

TEXT 22


purusah prakriti-stho hi 
bhunkte prakriti-jan gunan 
karanam guna-sango 'sya 
sad-asad-yoni-janmasu
purusah - the living entity; prakrti-sthah - being in material energy; hi - unconditionally; bhunkte - enjoys; prakrti-jan - created by material nature; gunan - by the modes of nature; karanam - the cause; guna-sangah - connection with the modes of nature; asya — of the living entity; sat-asat - in the good and the bad; yoni — types of life; janmasu - in lives.
Thus, a living entity who finds himself in the material world follows the paths of life and enjoys the three modes of nature. It comes into contact with matter and as a result meets with good and evil in different forms of life.

TEXT 23


upadrashtanumanta ca 
bharta bhokta mahesvarah 
paramatmeti chapy ukto dehe 
'smin purusah parah
upadrasta - the observer; anumanta - authorizing; tea <$!> also; bharta - the owner; bhokta - the supreme enjoyer; maha-isvarah - the Supreme Lord; parama-atma - the Supersoul; iti - also; ca - i; api - verily; uktah - it is said; dehe - in the body; asmin - this; purusah - the enjoyer; parah - transcendental.
There is another transcendental enjoyer in this body. This is the Lord, the supreme lord who oversees the living entity and authorizes all his actions and who is called the Supersoul.

TEXT 24


ya evam vetti purusam 
prakritim ca gunaih saha 
sarvatha vartamano 'pi 
na sa bhuyo' bhijayate
yah - one who; evam - in this way; vetti - understood; purusam - the living entity; prakrtim - by material nature; ca - i; gunaih - the modes of material nature; saha - together; sarvatha - in every way; vartamanah - situated; api - despite; na - never; sah — he; bhuyah - again; abhijayate - will be born.
One who has acquired this knowledge of material nature, of the living entity and of the interactions of the modes of nature, will certainly become liberated. He will no longer be born in the material world, no matter what position he now occupies.

TEXT 25


dhyanenatmani pasyanti 
kecid atmanam atmanam 
athene sankhyena yogena 
karma-yogena chapare
dhyanena - by meditation; atmani - in the heart; pasyanti - they see; ketchit - alone; atmanam - the Supersoul; atmana - by the mind; anye - <$!> others; sankhyena - philosophical discourse; yogena - doing yoga; karma-yogena - acting without attachment to the fruits of one's labor; ca — also; apare - others.
Some comprehend the Supersoul in the heart by doing meditation, others by philosophical reasoning, and others by acting without attachment to the fruits of their labor.

TEXT 26


anye tv evam ajanantah 
srutvanyebhya upasate 
te 'pi chatitaranty eva 
mrtyum sruti-parayanah
anye - others; tu - but; evam - like that; ajanantah - not possessing spiritual knowledge; srutva - listening; anyebhyah - of others; upasate - begin to worship; those are they; api - also; ca - i; atitaranti - overcome; eva - unconditionally; mrtyum - death; sruti-parayanah - inclined to listen.
There are those who, without spiritual knowledge, nevertheless begin to worship God, the Supreme Person, when they hear about Him from others. Due to their tendency to listen to reputable mentors, they also break the circle of births and deaths.

TEXT 27


yavat sanjayate kincit 
sattvam sthavara-jangamam 
ksetra-ksetrajna-samyogat 
tad viddhi bharatarshabha
yavat - all that; sanjayate - arises; kincit - whatever; sattvam - existence; sthavara - motionless; jangamam - moving; ksetra - teÑŸla; ksetra-jna - and one who knows the body; samyogat - connection; tat viddhi — know that; bharata-rishabha - O leader of Bharat.
O leader Bharat, know that everything moving and motionless in this world is nothing but a combination of the field of activity and the one who knows the field.

TEXT 28


samam sarvesu bhutesu 
tishthantam paramesvara 
vinasyyatsv avinasyantam 
yah pasyati sa pasyati
samam - equally; sarvesu - in all; bhutesu - living entities; tisthantam - abiding; parama-isvahram - the Supersoul; vinasyatsu - in mortal; avinasyantam - indestructible; yah - one who; pasyati - sees; sah — he; pasyati - sees things as they are.
One who sees that the Supersoul accompanies the individual soul in all bodies, and understands that neither the soul nor the Supersoul die, although they are in a body doomed to death, sees things as they are.

TEXT 29


samam pasyan hi sarvatra 
samavasthitam isvara 
na hinasti atmanatmanam 
tato yati param gatim
samam - equally; pasyan - the seer; hi - unconditionally; sarvatra - everywhere; samavasthitam - equally abiding; isvaram - the Supersoul; na - not; hinasti - destroying; atmana - by the mind; atmanam - the soul; tatah - then; yati - reaches; param - transcendental; gatim - the cloister.
One who sees that the Supersoul is equally present everywhere, in every living being, will not allow the mind to destroy itself. In the end, such a person reaches the spiritual abode.

TEXT 30


prakrtyaiva ca karmani 
kriyamanani sarvasah 
yah pasyati tathatmanam 
akartaram sa pasyati
prakrtya - by material nature; eva - unconditionally; ca — also; karmani - action; kriyamanani - performed; sarvasah - in all respects; yah - who; pasyati - sees; tatha - also; atmanam — oneself; akartaram - inactive; sah — he; pasyati - has perfect vision.
One who sees that the performer of all actions is the body created by material nature, and the soul is inactive, has perfect vision.

TEXT 31


yada bhuta-prithag-bhavam 
eka-stham anupasyati 
tata eva ca vistaram 
brahma sampadyate tada
yada - when; bhuta - living entities; prthak-bhavam - separately existing; eka-stham - those who are in one; anupasyati - one who looks at things through the eyes of spiritual authorities; tatah eva - then; ca — also; vistararam - expansion; brahma - the Absolute; sampadyate - attains; tada - then.
When a rational person ceases to see the difference between living entities, enclosed in different material bodies, and begins to understand that living entities are everywhere, he reaches Brahman.

TEXT 32


anaditwan nirgunatvat 
paramatmayam avyayah 
sarira-stho 'pi kaunteya 
on caroti on lipyate
anaditvat - because it is eternal; nirgunatvat - because it is transcendental; parama - not subject to material nature; atma - the soul; ayam - this; avyayah - inexhaustible; sarira-sthah - situated in the body; api - although; kaunteya - O son of Kunti; na karoti - does nothing; na lipyate - and does not get confused.
Those who see eternity see that the immortal soul is transcendental, eternal and not subject to the modes of material nature. O Arjuna, even when placed in a material body, the soul does not perform actions and is not entangled [in their consequences].

TEXT 33


yatha sarva-gatam sauksmyad 
akasam nopalipyate 
sarvatravasthito 
dehe tathatma nopalipyate
yatha - how; sarva-gatam - the omnipresent; sauksmyat - being a subtle element; akasam - heaven (ether); na - never; upalipyate - unites; sarvatra - everywhere; avasthitah - situated; dehe - in the body; tatha - like that; atma - the soul; na - never; upalipyate - unites.
Subtle ether by nature does not mix with anything, although it penetrates everywhere. Similarly, the soul is not connected with the material body, although it is in it. Those who have realized Brahman are able to see this.

TEXT 34


yatha prakashayaty ekah 
kritsnam lokam imam ravih 
ksetram ksetri tatha krtsnam 
prakashayati bharata
yatha - how; prakasayati - illuminates; ekah - one; critsnamE <$!> all; lokam — the universe; imam is that; raviих - the sun; ksetram - this is the body; ksetri - the soul; tatha - like; krtsnam - everything; prakasayati - illumines; bharata - O descendant of Bharata.
O descendant of Bharata, just as one sun illuminates the entire universe, so an embodied living being alone illuminates the whole body with consciousness.

TEXT 35


ksetra-kshetrajnayor evam 
antaram jnana-cakshusha 
bhuta-prakrti-moksham ca 
ye vidur yanti te param
ksetra - of the body; ksetra-jnayoh - the owner of the body; evam - like that; antaram - difference; jnana-caksusa - through the eyes of knowledge; bhuta — of the living entity; prakrti - from material nature; moksam - liberation; ca — also; ye - those who are; viduh — knows; yanti - gain; those are they; param - the Most High.

Those who look at the world through the eyes of knowledge, who see the difference between the body and those who know the body and can find the path leading to liberation from slavery in the material world, achieve the highest goal.