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TEXTS 1-2

TEXTS 1-2

Devanagari

Devanagari

अर्जुन उवाच
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १ ॥
श्रीभगवानुवाच
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: ॥ २ ॥

Text

Tekst

arjuna uvāca
prakṛtiṁ puruṣaṁ caiva
kṣetraṁ kṣetra-jñam eva ca
etad veditum icchāmi
jñānaṁ jñeyaṁ ca keśava
arjuna uvāca
prakṛtiṁ puruṣaṁ caiva
kṣetraṁ kṣetra-jñam eva ca
etad veditum icchāmi
jñānaṁ jñeyaṁ ca keśava
śrī-bhagavān uvāca
idaṁ śarīraṁ kaunteya
kṣetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ
kṣetra-jña iti tad-vidaḥ
śrī-bhagavān uvāca
idaṁ śarīraṁ kaunteya
kṣetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ
kṣetra-jña iti tad-vidaḥ

Synonyms

Synonyms

arjunaḥ uvāca — Arjuna said; prakṛtim — nature; puruṣam — the enjoyer; ca — also; eva — certainly; kṣetram — the field; kṣetra-jñam — the knower of the field; eva — certainly; ca — also; etat — all this; veditum — to understand; icchāmi — I wish; jñānam — knowledge; jñeyam — the object of knowledge; ca — also; keśava — O Kṛṣṇa; śrī-bhagavān uvāca — the Personality of Godhead said; idam — this; śarīram — body; kaunteya — O son of Kuntī; kṣetram — the field; iti — thus; abhidhīyate — is called; etat — this; yaḥ — one who; vetti — knows; tam — he; prāhuḥ — is called; kṣetra-jñaḥ — the knower of the field; iti — thus; tat-vidaḥ — by those who know this.

arjunaḥ uvāca — Arjuna ütles; prakṛtim — loodust; puruṣam — nautijat; ca — samuti; eva — kindlasti; kṣetram — välja; kṣetra-jñam — välja tundjat; eva — kindlasti; ca — samuti; etat — kõike seda; veditum — mõista; icchāmi — ma soovin; jñānam — teadmisi; jñeyam — teadmiste objekti; ca — samuti; keśava — oo, Kṛṣṇa; śrī-bhagavān uvāca — Jumala Isiksus ütles; idam — seda; śarīram — keha; kaunteya — oo, Kuntī poeg; kṣetram — välja; iti — sel moel; abhidhīyate — nimetatakse; etat — see; yaḥ — see, kes; vetti — teab; tam — teda; prāhuḥ — nimetatakse; kṣetra-jñaḥ — välja tundja; iti — sel moel; tat-vidaḥ — nende poolt, kes seda teavad.

Translation

Translation

Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti [nature], puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge. The Supreme Personality of Godhead said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.

Arjuna ütles: Oo, mu kallis Kṛṣṇa, ma tahaksin teada saada prakṛtist [loodusest], puruṣast [nautijast], tegevusväljast ja tegevusvälja tundjast ning samuti teadmistest ning teadmiste objektist. Jumala Kõrgeim Isiksus vastas: Seda keha, oo, Kuntī poeg, nimetatakse tegevusväljaks, ning seda, kes seda keha tunneb, nimetatakse tegevusvälja tundjaks.

Purport

Purport

Arjuna was inquisitive about prakṛti (nature), puruṣa (the enjoyer), kṣetra (the field), kṣetra-jña (its knower), and knowledge and the object of knowledge. When he inquired about all these, Kṛṣṇa said that this body is called the field and that one who knows this body is called the knower of the field. This body is the field of activity for the conditioned soul. The conditioned soul is entrapped in material existence, and he attempts to lord it over material nature. And so, according to his capacity to dominate material nature, he gets a field of activity. That field of activity is the body. And what is the body? The body is made of senses. The conditioned soul wants to enjoy sense gratification, and, according to his capacity to enjoy sense gratification, he is offered a body, or field of activity. Therefore the body is called kṣetra, or the field of activity for the conditioned soul. Now, the person, who should not identify himself with the body, is called kṣetra-jña, the knower of the field. It is not very difficult to understand the difference between the field and its knower, the body and the knower of the body. Any person can consider that from childhood to old age he undergoes so many changes of body and yet is still one person, remaining. Thus there is a difference between the knower of the field of activities and the actual field of activities. A living conditioned soul can thus understand that he is different from the body. It is described in the beginning – dehino ’smin – that the living entity is within the body and that the body is changing from childhood to boyhood and from boyhood to youth and from youth to old age, and the person who owns the body knows that the body is changing. The owner is distinctly kṣetra-jña. Sometimes we think, “I am happy,” “I am a man,” “I am a woman,” “I am a dog,” “I am a cat.” These are the bodily designations of the knower. But the knower is different from the body. Although we may use many articles – our clothes, etc. – we know that we are different from the things used. Similarly, we also understand by a little contemplation that we are different from the body. I or you or anyone else who owns the body is called kṣetra-jña, the knower of the field of activities, and the body is called kṣetra, the field of activities itself.

Arjuna soovis kuulda prakṛtist (loodusest), puruṣast (nautijast), kṣetrast (tegevusväljast), kṣetra-jñast (tegevusvälja tundjast), teadmistest ning teadmiste objektist. Kui ta esitas Kṛṣṇale nendel teemadel küsimused, vastas Kṛṣṇa, et seda keha nimetatakse tegevusväljaks ning seda, kes tunneb keha, nimetatakse tegevusvälja tundjaks. Keha on tingimustest sõltuvale hingele tegevusväljaks. Tingimustest sõltuv hing on langenud materiaalse eksistentsi püünisesse ning püüab valitseda materiaalse looduse üle. Nõnda saab ta endale tegevusvälja, vastavalt oma võimele materiaalse looduse üle valitseda. Selleks tegevusväljaks on tema keha. Ning mis on keha? Keha koosneb meeltest. Tingimustest sõltuv hing tahab oma meeli nautida ning vastavalt tema võimele kogeda meelelisi naudinguid antakse talle keha ehk tegevusväli (kṣetra).

Inimest, kes samastab end oma kehaga, nimetatakse kṣetra-jñaks ehk tegevusvälja tundjaks. Pole eriti raske mõista erinevust tegevusvälja ja selle tundja, s.t. keha ja selle tundja vahel. Iga inimene võib näha, et alates lapsepõlvest kuni vanaduseni teeb ta läbi palju kehalisi muutusi ja ometigi jääb ta ikka üheks ja samaks isiksuseks. Seega eksisteerib tegevusvälja tundja ja tegeliku tegevusvälja vahel erinevus. Tingimustest sõltuv hing võib seeläbi mõista, et ta on oma kehast erinev. „Bhagavad-gītā" alguses öeldakse: dehino 'smin. See tähendab, et elusolend asub kehas ning et keha vahetub lapsest noorukiks, noorukist täisealiseks ning lõpuks vanuriks, ning inimene, kes omab keha, teab, et keha muutub. Keha omajat eristatakse seepärast nimetusega kṣetra-jña. Vahel me mõtleme: „Ma olen õnnelik", „Ma olen mees", „Ma olen naine", „Ma olen koer", „Ma olen kass". Need on keha tundja kehalised määratlused. Kuid keha tundja on kehast erinev. Ehkki me kasutame paljusid väliseid asju, nagu näiteks riideid, teame me, et oleme nendest asjadest erinevad. Lähemal jälgimisel näeme aga ka seda, et me oleme erinevad oma kehast. Mind või sind või ükskõik keda, kes omab keha, nimetatakse kṣetra-jñaks ehk tegevusvälja tundjaks ning keha nimetatakse kṣetraks ehk tegevusväljaks.

In the first six chapters of Bhagavad-gītā the knower of the body (the living entity) and the position by which he can understand the Supreme Lord are described. In the middle six chapters of the Bhagavad-gītā the Supreme Personality of Godhead and the relationship between the individual soul and the Supersoul in regard to devotional service are described. The superior position of the Supreme Personality of Godhead and the subordinate position of the individual soul are definitely defined in these chapters. The living entities are subordinate under all circumstances, but in their forgetfulness they are suffering. When enlightened by pious activities, they approach the Supreme Lord in different capacities – as the distressed, those in want of money, the inquisitive, and those in search of knowledge. That is also described. Now, starting with the Thirteenth Chapter, how the living entity comes into contact with material nature and how he is delivered by the Supreme Lord through the different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service are explained. Although the living entity is completely different from the material body, he somehow becomes related. This also is explained.

„Bhagavad-gītā" esimeses kuues peatükis selgitati keha tundjat (elusolendit) ning seda, millises positsioonis võib ta mõista Kõigekõrgemat Jumalat. Kuues keskmises peatükis räägiti Jumala Kõrgeimast Isiksusest ning individuaalse hinge ja Ülihinge suhetest pühendunud teenimise vaatepunktist lähtudes. Nendes peatükkides on selgelt välja toodud Jumala Kõrgeima Isiksuse kõrgemalseisev ning individuaalse hinge alluv positsioon. Elusolendid on kõikides olukordades alluvad, kuid olles selle unustanud, nad kannatavad. Kui nad jõuavad jumalakartlike tegude läbi valgustatuseni, siis pöörduvad nad erinevate motiividega Kõigekõrgema Jumala poole. Mõned inimesed teevad seda ahastusest, mõned rahapuuduse tõttu, mõned on uudishimulikud ning mõned otsivad teadmisi. Ka seda selgitati nendes peatükkides. Alates käesolevast, kolmeteistkümnendast peatükist selgitatakse, kuidas elusolend satub kokkupuutesse materiaalse loodusega ning kuidas, läbi erinevate protsesside nagu karmaliste tegevuste, teadmiste arendamise ja pühendunud teenimise, Kõigekõrgem Jumal elusolendi vabastab. Ehkki elusolend on materiaalsest kehast täiesti erinev, seob ta end ikkagi sellega. Ka sellele antakse järgnevalt selgitus.