B.G 13.27 and 28
यावत् सञ्जायते किञ्चित् सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात् तद्विद्धि भरतर्षभ ॥२७॥
yāvat sañjāyate kiñcit sattvaṃ sthāvarajaṅgamam। kṣetrakṣetrajñasaṃyogāt tadviddhi bharatarṣabha ॥27॥
[यावत् (yāvat) - as long as; सञ्जायते (sañjāyate) - is born; किञ्चित् (kiñcit) - anything; सत्त्वं (sattvaṃ) - being; स्थावरजङ्गमम् (sthāvarajaṅgamam) - immovable and movable; क्षेत्रक्षेत्रज्ञसंयोगात् (kṣetrakṣetrajñasaṃyogāt) - from the union of the field, i.e. Prakrti and the knower of the field, i.e. Purusha; तद्विद्धि (tadviddhi) - know that; भरतर्षभ (bharatarṣabha) - O chief of the Bharatas;]
O chief of the Bharatas, know that whatever being is born, whether it is immovable or movable, it is because of the union of the field, i.e. Prakrti, and the knower of the field, i.e. Purusha.
समं हि सर्वभूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥२८॥
samaṁ hi sarvabhūteṣu tiṣṭhantaṁ parameśvaram। vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati ॥28॥
[समम् (samam) - equally; हि (hi) - indeed; सर्वभूतेषु (sarvabhūteṣu) - in all beings; तिष्ठन्तम् (tiṣṭhantam) - residing; परमेश्वरम् (parameśvaram) - the Supreme Lord; विनश्यत्सु (vinaśyatsu) - in the perishable; अविनश्यन्तम् (avinaśyantam) - the imperishable; यः (yaḥ) - who; पश्यति (paśyati) - sees; सः (saḥ) - he; पश्यति (paśyati) - truly sees;]
He truly perceives who sees the Supreme Lord equally present in all beings, the imperishable among the perishable.
Gīta Tātparya 13.27 and 28
In the phrase 'kṣetrakṣetrajñasaṃyogāt', the word 'kṣetra' refers to Shri, the Chit-Prakrti. How all the principles of the cosmos also operate within the body as well is explained through a testimonial. The word 'kshetra', i.e. field, applies both to the being and the Prakrti based on context. The term 'janī', meaning 'manifestation', is used to describe the birth of a living being, emphasizing the aspect of manifestation, thus the phrase 'yāvat sañjāyate', i.e. whatever being is born, is appropriate.
क्षेत्रक्षेत्रज्ञसंयोगात् - इत्यत्र क्षेत्रं श्रीः।
kṣetrakṣetrajñasaṃyogāt - ityatra kṣetraṃ śrīḥ।
[क्षेत्र (kṣetra) - field; क्षेत्रज्ञ (kṣetrajña) - knower of the field; संयोगात् (saṃyogāt) - from the conjunction; इत्यत्र (ityatra) - here it is said; क्षेत्रं (kṣetraṃ) - field; श्रीः (śrīḥ) - prosperity, cit-Prakrti;]
In the phrase 'kṣetrakṣetrajñasaṃyogāt', the word 'kṣetra' refers to Chit-Prakrti.
"मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्"
"mama yonirmahadbrahma tasmin garbhaṁ dadhāmyaham"
[मम (mama) - my; योनि: (yoniḥ) - womb; महद् (mahad) - great; ब्रह्म (brahma) - Brahman; तस्मिन् (tasmin) - in that; गर्भं (garbhaṁ) - embryo; दधामि (dadhāmi) - place; अहम् (aham) - I;]
"My womb is the great Brahman; in that I place the embryo."
इति वक्ष्यमाणत्वात्।
iti vakṣyamāṇatvāt।
[इति (iti) - thus; वक्ष्यमाणत्वात् (vakṣyamāṇatvāt) - because of being about to be spoken;]
- it is spoken thus.
"अव्यक्तं च महद्ब्रह्म प्रधानं क्षेत्रमित्यपि। उच्यते श्रीः सदा विष्णोः प्रिया निर्दोषचिद्धना॥
"avyaktaṁ ca mahadbrahma pradhānaṁ kṣetramityapi। ucyate śrīḥ sadā viṣṇoḥ priyā nirdoṣaciddhanā॥
[अव्यक्तं (avyaktam) - unmanifest; च (ca) - and; महत् (mahat) - great; ब्रह्म (brahma) - Brahman; प्रधानं (pradhānam) - Pirmodial matter; क्षेत्रम् (kṣetram) - field; इति (iti) - thus; अपि (api) - also; उच्यते (ucyate) - is said; श्रीः (śrīḥ) - Lakshmi; सदा (sadā) - always; विष्णोः (viṣṇoḥ) - of Vishnu; प्रिया (priyā) - beloved; निर्दोष (nirdoṣa) - faultless; चित् (cit) - consciousness; धना (dhanā) - wealth;]
"The goddess Lakshmi, who is spoken of as the unmanifest, Primordial matter, the Mahat, i.e. great, and the Universe, is always dear to Lord Vishnu, is pure, conscious, and the embodiment of wealth.
सा हि न व्यज्यते विष्णुरत्र क्षेति महागुणा। जीवोत्तमा च तेनैतैः शब्दैरेकाभिधीयते॥
sā hi na vyajyate viṣṇuratra kṣeti mahāguṇā। jīvottamā ca tenaitaiḥ śabdairēkābhidhīyatē॥
[सा (sā) - she; हि (hi) - indeed; न (na) - not; व्यज्यते (vyajyate) - is revealed; विष्णुः (viṣṇuḥ) - Viṣṇu; अत्र (atra) - here; क्षेति (kṣeti) - dwells; महागुणा (mahāguṇā) - of great qualities; जीवोत्तमा (jīvottamā) - the supreme being; च (ca) - and; तेन (tena) - by him; एतैः (etaiḥ) - by these; शब्दैः (śabdaiḥ) - words; एका (ekā) - one; अभिधीयते (abhidhīyate) - is called;]
She is indeed not revealed; Lord Viṣṇu, who possesses great qualities, dwells here. That Supreme Being is also referred to by these words as the One.
महान् ब्रह्मा जीवमहान् परात्मप्रेरिताः क्रियाः। अहं कर्तेति येनायं जीवो मंस्यत्यसौ शिवः॥
mahān brahmā jīvamahān parātmapreritāḥ kriyāḥ। ahaṃ karteti yenāyaṃ jīvo maṃsyatyasau śivaḥ॥
[महान् (mahān) - great; ब्रह्मा (brahmā) - Brahma; जीवमहान् (jīvamahān) - great soul; परात्मप्रेरिताः (parātmapreritāḥ) - inspired by the supreme soul; क्रियाः (kriyāḥ) - actions; अहं (ahaṃ) - I; कर्तेति (karteti) - am the doer; येन (yena) - by whom; अयम् (ayam) - this; जीवः (jīvaḥ) - soul; मंस्यति (maṃsyati) - will think; असौ (asau) - he; शिवः (śivaḥ) - auspicious;]
The great Brahma, inspired by the Supreme Being, performs actions. The being who thinks, "I am the doer," is indeed also auspicious.
अहङ्कार इति प्रोक्तो जीवाहङ्कृतिकृद्यतः। उमा बुद्धिरिति ज्ञेया शब्दादिज्ञानदा यतः॥
ahaṅkāra iti prokto jīvāhaṅkṛtikṛdyataḥ। umā buddhiriti jñeyā śabdādijñānadā yataḥ॥
[अहङ्कार (ahaṅkāra) - ego; इति (iti) - thus; प्रोक्तः (proktaḥ) - is called; जीव (jīva) - the living being; अहङ्कृतिकृत् (ahaṅkṛtikṛt) - the doer of ego; यतः (yataḥ) - because; उमा (umā) - Umā; बुद्धिः (buddhiḥ) - intelligence; इति (iti) - thus; ज्ञेया (jñeyā) - is to be known; शब्दादि (śabdādi) - sound, etc.; ज्ञानदा (jñānadā) - giver of knowledge; यतः (yataḥ) - because;]
Ego (ahaṅkāra) is referred to as the creator of identity for the living being. Umā, known as intelligence (buddhi), is recognized for imparting knowledge, especially of sound and similar elements.
मतिदो मन उद्दिष्टः इन्द्रः स्कन्दोपि तत्सुतः। श्रोत्रं तु श्रावयन् चन्द्रः स्पर्शो वायुसुतो मरुत्॥
matido mana uddiṣṭaḥ indraḥ skandopi tatsutaḥ। śrotraṃ tu śrāvayan candraḥ sparśo vāyusuto marut॥
[मतिदः (matidaḥ) - giver of wisdom; मनः (manaḥ) - mind; उद्दिष्टः (uddiṣṭaḥ) - appointed; इन्द्रः (indraḥ) - Indra; स्कन्दः (skandaḥ) - Skanda; अपि (api) - also; तत् (tat) - that; सुतः (sutaḥ) - son; श्रोत्रं (śrotraṃ) - ear; तु (tu) - but; श्रावयन् (śrāvayan) - causing to hear; चन्द्रः (candraḥ) - Moon; स्पर्शः (sparśaḥ) - touch; वायुसुतः (vāyusutaḥ) - son of the wind; मरुत् (marut) - Marut;]
The mind, known as the giver of wisdom, is appointed as Indra, and Skanda is also his son. The ear, which enables hearing, is associated with the Moon, while the sense of touch is linked to Marut, the son of the wind.
चक्षुः सूर्यः चक्षयति जिह्वा वारिपतिर्हृतेः। अश्विनौ घ्राणमाघ्रातेः वागग्निर्वचनादपि॥
cakṣuḥ sūryaḥ cakṣayati jihvā vāripatirhṛteḥ। aśvinau ghrāṇamāghrāteḥ vāgagnirvacanādapi॥
[चक्षुः (cakṣuḥ) - eye; सूर्यः (sūryaḥ) - sun; चक्षयति (cakṣayati) - illuminates; जिह्वा (jihvā) - tongue; वारिपतिः (vāripatiḥ) - lord of waters; हृतेः (hṛteḥ) - of the heart; अश्विनौ (aśvinau) - the Ashvins; घ्राणम् (ghrāṇam) - nose; आघ्रातेः (āghrāteḥ) - of smelling; वाक् (vāk) - speech; अग्निः (agniḥ) - fire; वचनात् (vacanāt) - from speaking; अपि (api) - also;]
The eye is illuminated by the sun; the tongue is governed by the lord of waters in the heart. The Ashvins represent the sense of smell, and speech is akin to fire in its expression.
हस्तौ वायुसुतौ ज्ञेयौ मरुतौ हानिलाभयोः। पादौ तु विष्णुनाविष्टौ यज्ञशम्भू शचीसुतौ॥
hastau vāyusutau jñeyau marutau hānilābhayoḥ। pādau tu viṣṇunāviṣṭau yajñaśambhū śacīsutau॥
[हस्तौ (hastau) - hands; वायुसुतौ (vāyusutau) - sons of Vayu; ज्ञेयौ (jñeyau) - known; मरुतौ (marutau) - Maruts; हानिलाभयोः (hānilābhayoḥ) - of Hanila and Abhaya; पादौ (pādau) - feet; तु (tu) - but; विष्णुनाविष्टौ (viṣṇunāviṣṭau) - entered by Vishnu; यज्ञशम्भू (yajñaśambhū) - Yajna and Shambhu; शचीसुतौ (śacīsutau) - sons of Shachi;]
The hands are recognized as the Maruts, sons of Vayu, specifically Hanila and Abhaya. Meanwhile, the feet are associated with Vishnu, Yajna, and Shambhu, who are the sons of Shachi.
पदनादेव पायुश्च भुक्तस्यैवाप्ययाद्यमः। सन्तत्युपस्थितिकृतेरुपस्थः सशिवो मनुः॥
padanādeva pāyuśca bhuktasyaivāpyayādyamaḥ। santatyupasthitikṛterupasthaḥ saśivo manuḥ॥
[पदनात् (padanāt) - from the foot; एव (eva) - indeed; पायुः (pāyuḥ) - anus; च (ca) - and; भुक्तस्य (bhuktasya) - of the eaten; एव (eva) - indeed; अप्ययात् (apyayāt) - from the decay; यमः (yamaḥ) - restraint; सन्तति (santati) - progeny; उपस्थितिकृतेः (upasthitikṛteḥ) - for the purpose of presence; उपस्थः (upasthaḥ) - genitals; सशिवः (saśivaḥ) - with auspiciousness; मनुः (manuḥ) - Manu;]
The anus is derived from the foot, and restraint comes from the decay of what is eaten. The genitals, for the purpose of progeny, are auspicious, according to Manu.
विनायकस्तथाकाशो निरावृत्या प्रकाशनात्। प्रधानवायुजो भूतवायुर्नाम्ना मरीचिकः॥
vināyakastathākāśo nirāvṛtyā prakāśanāt। pradhānavāyujo bhūtavāyurnāmnā marīcikaḥ॥
[विनायकः (vināyakaḥ) - Vinayaka; तथा (tathā) - and; आकाशः (ākāśaḥ) - sky; निरावृत्या (nirāvṛtyā) - by uncovering; प्रकाशनात् (prakāśanāt) - by illumination; प्रधानवायुजः (pradhānavāyujaḥ) - born of the chief wind; भूतवायुः (bhūtavāyuḥ) - elemental air; नाम्ना (nāmnā) - by name; मरीचिकः (marīcikaḥ) - Marichika;]
Vinayaka and the sky, through uncovering and illumination, are associated with the elemental air known as Marichika, which is born of the chief wind.
अग्निश्च पृथिवी चैव प्रसिद्धौ वरुणो जलम् । अदनात् प्रथनात् जन्मलयहेतोः तथाभिधाः॥
agniśca pṛthivī caiva prasiddhau varuṇo jalam । adanāt prathanāt janmalayahetoḥ tathābhidhāḥ॥
[अग्निः (agniḥ) - fire; च (ca) - and; पृथिवी (pṛthivī) - earth; च (ca) - and; एव (eva) - indeed; प्रसिद्धौ (prasiddhau) - well-known; वरुणः (varuṇaḥ) - Varuna; जलम् (jalam) - water; अदनात् (adanāt) - from eating; प्रथनात् (prathanāt) - from spreading; जन्मलयहेतोः (janmalayahetoḥ) - cause of creation and dissolution; तथाभिधाः (tathābhidhāḥ) - thus named;]
Fire and earth are well-known elements, and Varuna is associated with water. They are named as such due to their roles in creation and dissolution, through eating and spreading.
शब्दाद्याः पञ्च शिवजाः शब्दनात् स्पर्शनादपि। रूपणाद् रसनाच्चैव गन्धनाच्च तथाभिधाः॥
śabdādyāḥ pañca śivajāḥ śabdanāt sparśanādapi। rūpaṇād rasanāccaiva gandhanācca tathābhidhāḥ॥
[शब्दाद्याः (śabdādyāḥ) - sound and others; पञ्च (pañca) - five; शिवजाः (śivajāḥ) - born of Shiva; शब्दनात् (śabdanāt) - from sound; स्पर्शनात् (sparśanāt) - from touch; अपि (api) - also; रूपणात् (rūpaṇāt) - from form; रसनात् (rasanāt) - from taste; च (ca) - and; एव (eva) - indeed; गन्धानात् (gandhanāt) - from smell; च (ca) - and; तथा (tathā) - thus; अभिधाः (abhidhāḥ) - named;]
The five born of Shiva are sound and others, from sound, from touch, from form, from taste, and from smell; thus indeed they are named.
सुखं धृतिश्चेतना च सुखनाद् विधृतेरपि। चेतोनेतृत्वतश्चैव मुख्यवायुसरस्वती॥
sukhaṁ dhṛtiś cetanā ca sukhanād vidhṛter api। cetonetṛtvataś caiva mukhyavāyusarasvatī॥
[सुखं (sukham) - happiness; धृतिः (dhṛtiḥ) - steadfastness; चेतना (cetanā) - consciousness; च (ca) - and; सुखनाद् (sukhanād) - sound of happiness; विधृतेः (vidhṛteḥ) - of support; अपि (api) - also; चेतः (cetaḥ) - mind; नेतृत्वतः (netṛtvataḥ) - from leadership; च (ca) - and; एव (eva) - indeed; मुख्यवायुः (mukhyavāyuḥ) - chief air; सरस्वती (sarasvatī) - Saraswati;]
With the support and direction of Goddess Sarasvati, and Chief Air (Prana) to the mind - arise happiness, steadfastness, consciousness, and the sound of happiness.
श्रीश्चेच्छाश्च्ैव सा वायोः पत्नीत्वेवं धृतिर्मता। इच्छादानात्तु सैवेच्छा स्थानभेदात्तु देवताः॥
śrīśceccāścaiva sā vāyoḥ patnītvevaṃ dhṛtirmatā। icchādānāttu saivecchā sthānabhedāttu devatāḥ॥
[श्रीः (śrīḥ) - prosperity; च (ca) - and; इच्छा (icchā) - desire; च (ca) - and; एव (eva) - indeed; सा (sā) - she; वायोः (vāyoḥ) - of Vāyu; पत्नी (patnī) - wife; त्वेवं (tvevaṃ) - thus; धृतिः (dhṛtiḥ) - steadiness; मता (matā) - is considered; इच्छा (icchā) - desire; दानात् (dānāt) - from giving; तु (tu) - but; सा (sā) - she; एव (eva) - indeed; इच्छा (icchā) - desire; स्थानभेदात् (sthānabhedāt) - due to difference in place; तु (tu) - but; देवताः (devatāḥ) - deities;]
Prosperity and desire are indeed considered the wives of Vāyu; thus, steadiness is acknowledged. However, desire arises from giving, and due to differences in place, there are deities.
पृथक् पृथक् च कथ्यन्ते लक्ष्म्याद्या उदिता अपि। दुःखद्वेषौ कलिश्चैव द्वापरो ब्रह्मणः सुतौ॥
pṛthak pṛthak ca kathyante lakṣmyādyā uditā api। duḥkhadveṣau kaliścaiva dvāparo brahmaṇaḥ sutau॥
[पृथक् (pṛthak) - separately; पृथक् (pṛthak) - separately; च (ca) - and; कथ्यन्ते (kathyante) - are said; लक्ष्म्याद्या (lakṣmyādyā) - Lakshmi and others; उदिता (uditā) - mentioned; अपि (api) - also; दुःखद्वेषौ (duḥkhadveṣau) - sorrow and hatred; कलिः (kaliḥ) - Kali; च (ca) - and; एव (eva) - indeed; द्वापरः (dvāparaḥ) - Dvapara; ब्रह्मणः (brahmaṇaḥ) - of Brahma; सुतौ (sutau) - sons;]
It is said that separately, Lakshmi and others are mentioned. Sorrow and hatred, as well as Kali and Dvapara, are considered sons of Brahma.
प्रवरावसुराणां तौ सङ्घातश्चेतनाः परे। एतैरभिमतं यच्च तत्तन्नाम्नाभिधीयते॥
pravaraavasurāṇāṃ tau saṅghātaścetanāḥ pare। etairabhimataṃ yacca tattannāmnābhidhīyate॥
[प्रवरावसुराणां (pravaraavasurāṇāṃ) - of the foremost among the demons; तौ (tau) - those two; सङ्घातः (saṅghātaḥ) - union; चेतनाः (cetanāḥ) - conscious; परे (pare) - beyond; एतैः (etaiḥ) - by these; अभिमतं (abhimataṃ) - desired; यत् (yat) - which; च (ca) - and; तत् (tat) - that; तत् (tat) - that; नाम्ना (nāmnā) - by name; अभिधीयते (abhidhīyate) - is called;]
The two foremost demons are conscious unions beyond ordinary understanding. Whatever is desired by them is named accordingly.
चेतनाचेतनं त्वेतत् सर्वं क्षेत्रमितीरितम्। क्षितिरेतद्भगवतो यदतः क्षेत्रमीर्यते॥
cetanācetanaṃ tvetat sarvaṃ kṣetramitīritam। kṣitiretadbhagavato yadataḥ kṣetramīryate॥
[चेतन (cetana) - conscious; अचेतनं (acetanaṃ) - unconscious; तु (tu) - but; एतत् (etat) - this; सर्वं (sarvaṃ) - all; क्षेत्रम् (kṣetram) - field; इति (iti) - thus; ईरितम् (īritam) - is said; क्षिति (kṣiti) - earth; एतत् (etat) - this; भगवतः (bhagavataḥ) - of the Lord; यत् (yat) - which; अतः (ataḥ) - therefore; क्षेत्रम् (kṣetram) - field; ईर्यते (īryate) - is called;]
The entire realm, encompassing both the conscious and the unconscious, is referred to as the domain of the Lord; hence, it is known as the field.
क्षिणोति त्राति चैवेतदतो वा क्षेत्रमीरितं। एतस्मात् क्षीणमेतेन त्रातमित्यथवा पुनः॥
kṣiṇoti trāti caivetadato vā kṣetramīritaṃ। etasmāt kṣīṇametena trātamityathavā punaḥ॥
[क्षिणोति (kṣiṇoti) - destroys; त्राति (trāti) - protects; च (ca) - and; एव (eva) - indeed; एतत् (etat) - this; अतः (ataḥ) - therefore; वा (vā) - or; क्षेत्रम् (kṣetram) - field; ईरितं (īritaṃ) - is called; एतस्मात् (etasmāt) - from this; क्षीणम् (kṣīṇam) - destroyed; एतेन (etena) - by this; त्रातम् (trātam) - protected; इति (iti) - thus; अथवा (athavā) - or; पुनः (punaḥ) - again;]
This is called the field because it destroys and protects. Therefore, it is said that what is destroyed by this is also protected by it, or vice versa.
क्षितिं कृत्वा त्राति चैतदतो वा क्षेत्रमीरितम्॥
kṣitiṁ kṛtvā trāti caitadato vā kṣetramīritam॥
[क्षितिं (kṣitim) - earth; कृत्वा (kṛtvā) - having done; त्राति (trāti) - protects; च (ca) - and; एतत् (etat) - this; अतः (ataḥ) - therefore; वा (vā) - or; क्षेत्रम् (kṣetram) - field; ईरितम् (īritam) - is called;]
Having established the earth, it is said to protect, and therefore it is called a field.
इच्छाद्यानां क्षेत्रनाम्नामपि नामान्तरं स्मृतम्। विकारा इति यस्मात्ते विशेषविकृतिस्थिताः॥
icchādyānāṃ kṣetranāmnāmapi nāmāntaraṃ smṛtam। vikārā iti yasmātte viśeṣavikṛtisthitāḥ॥
[इच्छाद्यानां (icchādyānāṃ) - of desires, etc.; क्षेत्रनाम्नाम् (kṣetranāmnām) - of the fields; अपि (api) - also; नामान्तरं (nāmāntaraṃ) - another name; स्मृतम् (smṛtam) - is remembered; विकाराः (vikārāḥ) - modifications; इति (iti) - thus; यस्मात् (yasmāt) - because; ते (te) - they; विशेषविकृतिस्थिताः (viśeṣavikṛtisthitāḥ) - are in a state of special transformation;]
The desires and other attributes of the fields are also known by another name, remembered as modifications, because they exist in a state of special transformation.
विशेषात् क्रियते यस्मात् विकारः कार्यमन्तिमम्। विगतं करणं चात्र पुनर्नाशमृते यतः॥
viśeṣāt kriyate yasmāt vikāraḥ kāryamantimam। vigataṃ karaṇaṃ cātra punarnāśamṛte yataḥ॥
[विशेषात् (viśeṣāt) - from a specific cause; क्रियते (kriyate) - is done; यस्मात् (yasmāt) - because of which; विकारः (vikāraḥ) - transformation; कार्यं (kāryam) - action; अन्तिमम् (antimam) - final; विगतं (vigatam) - gone; करणं (karaṇam) - instrument; च (ca) - and; अत्र (atra) - here; पुनः (punaḥ) - again; नाशम् (nāśam) - destruction; ऋते (ṛte) - except; यतः (yataḥ) - from which;]
The final transformation occurs due to a specific cause, and once the action is complete, the instrument is no longer needed, except in the case of destruction.
तत्सम्बन्धादत् विकाराख्या इच्छाद्या अभिमानिनः। एतत्सर्वं सर्वदैव निर्दोषेणैव चक्षुषा॥
tatsambandhādat vikārākhyā icchādyā abhimāninaḥ। etatsarvaṃ sarvadaiva nirdoṣeṇaiva cakṣuṣā॥
[तत् (tat) - that; सम्बन्धात् (sambandhāt) - from connection; विकाराख्या (vikārākhyā) - named transformation; इच्छाद्या (icchādyā) - desire and others; अभिमानिनः (abhimāninaḥ) - egoistic ones; एतत् (etat) - this; सर्वं (sarvaṃ) - all; सर्वदा (sarvadā) - always; एव (eva) - indeed; निर्दोषेण (nirdoṣeṇa) - with purity; एव (eva) - indeed; चक्षुषा (cakṣuṣā) - with eyes;]
Due to the connection with that, the transformations known as desires and ego arise. All of this is always seen through pure eyes.
प्रेरयन्नेव जानाति यत् क्षेत्रज्ञो हरिस्ततः॥"
prerayanneva jānāti yat kṣetrajño haristataḥ॥"
[प्रेरयन् (prerayan) - causing to move; एव (eva) - indeed; जानाति (jānāti) - knows; यत् (yat) - which; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; हरिः (hariḥ) - Hari; ततः (tataḥ) - therefore;]
Hari, the knower of the field, indeed knows what causes movement."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well.
"यस्यात्मा शरीरम्" इत्यादिश्रुतेः चेतनस्यापि "इदं शरीरं कौन्तेय" इति शरीरत्वोक्तिर्युज्यते।
"yasyātmā śarīram" ityādiśruteḥ cetanasya api "idaṁ śarīraṁ kaunteya" iti śarīratvoktir yujyate।
[यस्य (yasya) - whose; आत्मा (ātmā) - essence; शरीरम् (śarīram) - body; इति (iti) - thus; आदि (ādi) - beginning; श्रुतेः (śruteḥ) - of the scripture; चेतनस्य (cetanasya) - of the conscious; अपि (api) - also; इदं (idaṁ) - this; शरीरं (śarīraṁ) - body; कौन्तेय (kaunteya) - O son of Kunti; इति (iti) - thus; शरीरत्व (śarīratva) - embodiment; उक्तिः (uktiḥ) - statement; युज्यते (yujyate) - is appropriate;]
("Whose soul is the body," thus from the scripture, even for the conscious, "this body, O son of Kunti," thus the statement of embodiment is appropriate.)
The scripture addresses the conscious being as - "Whose essence is the body"; thus, the statement "this body, O son of Kunti (13.02)" is appropriate, indicating the embodiment.
"सत्त्वं जीवः क्वचित् प्रोक्तः क्वचित् सत्त्वं जनार्दनः। सत्त्वं नाम गुणः क्वापि क्वचित् साधुत्वमुच्यते॥"
"sattvaṁ jīvaḥ kvacit proktaḥ kvacit sattvaṁ janārdanaḥ। sattvaṁ nāma guṇaḥ kvāpi kvacit sādhutvamucyate॥"
[सत्त्वं (sattvaṁ) - essence; जीवः (jīvaḥ) - life; क्वचित् (kvacit) - sometimes; प्रोक्तः (proktaḥ) - is said; क्वचित् (kvacit) - sometimes; सत्त्वं (sattvaṁ) - essence; जनार्दनः (janārdanaḥ) - Janardana; सत्त्वं (sattvaṁ) - essence; नाम (nāma) - by name; गुणः (guṇaḥ) - quality; क्वापि (kvāpi) - somewhere; क्वचित् (kvacit) - sometimes; साधुत्वम् (sādhutvam) - goodness; उच्यते (ucyate) - is called;]
"The essence is sometimes referred to as the Being, sometimes as the Lord Janardana. It is also known as the qualities, or sometimes as goodness." (Thus, the word 'kshetra', i.e. field, applies both to the being and the Prakrti based on context.)
इति शब्दनिर्णये।
iti śabdanirṇaye।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇaye) - in the decision of words;]
- stated thus, in the decision of words.
"तयोरन्यः पिप्पलं स्वाद्वत्तीति सत्त्वम्"
"tayoranyaḥ pippalaṃ svādvattīti sattvam"
[तयोः (tayoḥ) - of the two; अन्यः (anyaḥ) - one; पिप्पलम् (pippalam) - fruit; स्वादु (svādu) - sweet; अत्ति (atti) - eats; इति (iti) - thus; सत्त्वम् (sattvam) - being;]
"Of the two, one enjoys the sweet fruit; thus is the essence of being."
इति च पैङ्गिश्रुतिः।
iti ca paiṅgiśrutiḥ।
[इति (iti) - thus; च (ca) - and; पैङ्गिश्रुतिः (paiṅgiśrutiḥ) - Paiṅgi's teaching;]
- stated thus in the Vedic testimonial of Paiṅgi.
जनी प्रादुर्भावे इति धातोः जीवस्यापि शरीरे व्यक्त्यपेक्षया जनिर्युज्यते ॥२७॥
janī prādurbhāve iti dhātoḥ jīvasyāpi śarīre vyaktyapekṣayā janiryujyate ॥27॥
[जनी (janī) - manifestation; प्रादुर्भावे (prādurbhāve) - appearance; इति (iti) - thus; धातोः (dhātoḥ) - of the root; जीवस्य (jīvasya) - of the living being; अपि (api) - also; शरीरे (śarīre) - in the body; व्यक्त्यपेक्षया (vyaktyapekṣayā) - with reference to manifestation; जनिः (janiḥ) - birth; युज्यते (yujyate) - is applied;]
(The term 'janī' in the sense of 'appearance' is applied to the birth of a living being with reference to the manifestation in the body.)
The term 'janī', meaning 'manifestation', is used to describe the birth of a living being as it appears in the body, emphasizing the aspect of manifestation, (thus the phrase 'yāvat sañjāyate', i.e. whatever being is born, is appropriate).
