Mahabharata — Volume IV (Dutt edition) — Chapter 38
MBh 4 38.1
श्रीभगवानुवाच इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद् यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥
śrībhagavānuvāca idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate| etad yo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ||
The great One said This body, O son of Kunti, is called Kshetra. The learned call him who knows it, Kshetrajna.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.2
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत् तज्ज्ञानं मतं मम॥
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata| kṣetrakṣetrajñayorjñānaṃ yat tajjñānaṃ mataṃ mama||
Know me, O Bharata. as Kshetrajna in all Kshetras. I consider the knowledge of Kshetra and Kshetrajna to be the true knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.3
तत् क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत् समासेन मे शृणु॥
tat kṣetraṃ yacca yādṛk ca yadvikāri yataśca yat| sa ca yo yatprabhāvaśca tat samāsena me śṛṇu||
Hear from Me in brief what is Kshetra what it is like, what changes it undergoes, and whence it comes. Know also what is Kshetrajna, and what are his powers.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.4
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak| brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ||
All this his, in many ways, been sung by many Rishis in various verses and well settled texts, full of reason and indicating Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.5
महाभूतान्यहंकारो वुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥
mahābhūtānyahaṃkāro vuddhiravyaktameva ca| indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ||
The elements, egoism, intellect, Nature, ten senses, the mind, the five objects of senses.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.6
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः। एतत् क्षेत्रं समासेन सविकारमुदाहृतम्॥
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ| etat kṣetraṃ samāsena savikāramudāhṛtam||
Desire, aversion, pleasure, pain, body consciousness, courage, all these five have been declared to be Kshetra in its modified form.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.7
अमानित्वमदम्भित्वमहिमा शान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥ इन्द्रियार्थेषु वैराग्यमनहंकार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥
amānitvamadambhitvamahimā śāntirārjavam| ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ|| indriyārtheṣu vairāgyamanahaṃkāra eva ca| janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam||
Purity, constancy, self-restraint, forgiveness, uprightness, absence of vanity, ostentation and egoism, abstention from fear, indifference to objects of senses, perception of misery and evil of birth, death decrepitude and disease.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.8
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu| nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu||
Freedom from attachinent, absence of love for son, wife, home and the rest and constant equanimity of heart in good and evil.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.9
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि॥
mayi cānanyayogena bhaktiravyabhicāriṇī| viviktadeśasevitvamaratirjanasaṃsadi||
Unswerving devotion to Me without mediation on anything else, frequenting of lonely places and hatred for concourse of men.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.10
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा॥
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam| etajjñānamiti proktamajñānaṃ yadato'nyathā||
The firin knowledge of the relation between the great Self and the Individual Self, perception of the object of true knowledge, all this is called knowledge; and all that is contrary to this is called Ignorance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.11
ज्ञेयं यत् तत् प्रवक्ष्यामि यज्ज्ञात्वागऽमृतमश्नुते। अनादिमत् परं ब्रह्म न सत् तन्नासदुच्यते॥
jñeyaṃ yat tat pravakṣyāmi yajjñātvāga'mṛtamaśnute| anādimat paraṃ brahma na sat tannāsaducyate||
I shall now declare to you that which is the object of knowledge, and knowing which one obtains immortality. It is the Supreme Brahma, having no beginning, and who is neither existent nor non-existent.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.12
सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम्। सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥
sarvataḥ pāṇipādaṃ tat sarvato'kṣiśiromukham| sarvataḥśrutimalloke sarvamāvṛtya tiṣṭhati||
(It is the Supreme Brahma) whose hands and feet are on all sides, whose eyes, heads and faces, are on all sides, who hears on all sides, who dwells pervading all in this world;
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.13
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्त च॥
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam| asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhokta ca||
Who, being devoid of the senses, is possessed of all the qualities of the senses, who sustains all things but has no attachment for any thing, who having no attributes, possesses all attributes,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.14
बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात् तद् विज्ञेयं दूरस्थं चान्तिके च तत्॥
bahirantaśca bhūtānāmacaraṃ carameva ca| sūkṣmatvāt tad vijñeyaṃ dūrasthaṃ cāntike ca tat||
Who is within and without all creatures, immobile and mobile, who is not knowable, on account of his subtiety, who is remote yet near;
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.15
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं चसिष्णु प्रभविष्णु च॥
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam| bhūtabhartṛ ca tajjñeyaṃ casiṣṇu prabhaviṣṇu ca||
Who, being undistributed in any thing, remain as if distributed in every thing; who is the sustainer of all beings, and the destroyer and the creator of all;
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.16
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम्॥
jyotiṣāmapi tajjyotistamasaḥ paramucyate| jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya dhiṣṭhitam||
Who is the light of all luminous bodies, who is beyond all darkness; who is knowledge, the object of knowledge and the end of knowledge; who is seated in the hearts of all.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.17
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद् विज्ञाय मद्भावायोपपद्यते॥
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ| madbhakta etad vijñāya madbhāvāyopapadyate||
Thus in brief Kshetra, Knowledge, and the object of knowledge are declared to you. Knowing all this, O my friend and devotee, attain to yoga (assimilation with Me).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.18
प्रकृति पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्।॥
prakṛti puruṣaṃ caiva viddhyanādī ubhāvapi| vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān|||
Know that Prakriti and Purusha are both without beginnings; and know all modifications (of matter) and all qualities (pleasures and pain &c.) spring from Prakriti (Nature).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.19
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥
kāryakaraṇakartṛtve hetuḥ prakṛtirucyate| puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate||
Prakriti is the source of the workings of cases and effects. Prakriti is the source of the capacity of enjoying pleasures and pains.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.20
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान् गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān| kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu||
Self, dwelling in Nature (having a material body), enjoys the qualities that are born in Nature. The cause of the birth in good or in evil works is its connection with such qualities.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.21
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन् पुरुषः परः॥
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ| paramātmeti cāpyukto dehe'smin puruṣaḥ paraḥ||
The supreme Purusha in then (human) body is the surveyor, adviser, supporter, and enjoyer; he is the mighty Lord and Supreme Self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.22
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha| sarvathā vartamāno'pi na sa bhūyo'bhijāyate||
He who thus knows Prakriti and Purusha with the qualities, in whatever state he may be, is never born again.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.23
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये सांख्येन योगेन कर्मयोगेन चापरे॥
dhyānenātmani paśyanti kecidātmānamātmanā| anye sāṃkhyena yogena karmayogena cāpare||
Some by mediation see the Self in his(own) self by (his own)self by (his own) Self. Some again(see) by Sankhya Yoga and some again by Karma Yoga.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.24
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्यु श्रुतिपरायणाः॥
anye tvevamajānantaḥ śrutvā'nyebhya upāsate| te'pi cātitarantyeva mṛtyu śrutiparāyaṇāḥ||
Others again worship Him, hearing of Him from others, although they do not know this (Mystery of Yoga). Even these men, if devoted to what is heard of the true Knowledge, pass over death, (and attain to final emancipation).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.25
यावत् संजायते किंचित् सत्त्वं स्थावटजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात् तद् विद्धि भरतर्षभ॥
yāvat saṃjāyate kiṃcit sattvaṃ sthāvaṭajaṅgamam| kṣetrakṣetrajñasaṃyogāt tad viddhi bharatarṣabha||
O best of the Bharata race, know whatever entity, movable and immovable comes into existence, it is out of the connection of Kshetra and Kshetrajna.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.26
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram| vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati||
He sees truly who sees the supreme Lord alike in all beings and who sees the Imperishable in the perishable.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.27
सं पश्यन् हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्॥
saṃ paśyan hi sarvatra samavasthitamīśvaram| na hinastyātmanā''tmānaṃ tato yāti parāṃ gatim||
For he who sees the Great Lord dwelling alike in every thing and every where, does not destroy himself by himself and thus reaches the highest goal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.28
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ| yaḥ paśyati tathā''tmānamakartāraṃ sa paśyati||
He sees truly who sees all actions worked by Nature alone, and self not to be the doer.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.29
यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।॥
yadā bhūtapṛthagbhāvamekasthamanupaśyati| tata eva ca vistāraṃ brahma sampadyate tadā|||
When one sees the various entities existing in One, and the birth of every thing from that one, he is then said to attain to Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.30
अनादित्वान्निर्गुणत्वात् परमात्माऽयमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥
anāditvānnirguṇatvāt paramātmā'yamavyayaḥ| śarīrastho'pi kaunteya na karoti na lipyate||
This inexhaustible Supreme Self, O son of Kunti, without having beginning and without having attributes, does not act at all. It is in no way stained, even when it remains in (human body).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.31
यथा सर्वगतं सौक्ष्मयादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते॥
yathā sarvagataṃ saukṣmayādākāśaṃ nopalipyate| sarvatrāvasthito dehe tathā''tmā nopalipyate||
As space for its subtility and as it is ubiquitous is never tainted, so Self stationed in every body, is never tainted.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.32
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥
yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ| kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata||
As the single sun, O Bharata, lights up all this entire world, so Purusha lights up the entire sphere of matters.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 38.33
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā| bhūtaprakṛtimokṣaṃ ca ye viduryānti te param||
Those who, by the eye of knowledge, know the distinction between Prakriti and Purusha, and the release from the nature of all entities, attain to the Supreme.
— tr. M.N. Dutt (1891–96) (public domain)