Ksetra Ksetrajna Vibhaaga Yoga

This is not a sentence, so there is nothing to fix.

The Lord said, "O Arjuna, this body is called the Field, Ksetra. Those who know the self call the one who knows it the Field-knower, Ksetrajna."

And know Me also as the Knower of all Fields, O Arjuna. In My view, the knowledge of the Field and its Knower is the true knowledge.

Listen briefly from Me what the Field is, what it is like, what its modifications are, what purpose it serves, and what it is; as well as who the Self is and what its powers are.

It has been sung by seers in various ways, in various distinctive hymns, and also in the well-reasoned and conclusive words of the Brahma-sutras.

The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses, and the one, in addition, the five objects of the senses;

Desire, hatred, pleasure, and pain, and the combination that constitutes the basis of consciousness—or the individual self—have been briefly described here, along with their modifications.

Modesty, absence of ostentation, non-injury, patience, sincerity, service to the preceptor, purity, firmness, and self-restraint;

Absence of desire for sense-objects, and also absence of egotism, the recognition of evil in birth, death, old age, disease, and sorrow;

Non-attachment, absence of clinging to son, wife, home, and the like, and constant even-mindedness in regard to all desirable and undesirable events;

Fixed: Constantly devote yourself to Me alone, resort to solitary places, and dislike crowds.

Constant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth—this is declared to be knowledge, and what is contrary to it is ignorance.

I shall declare that which is to be known, knowing which one attains the immortal Self. It is beginningless Brahman, having Me as the Highest (Anadi Matparam); it is said to be neither being nor non-being.

Its hands and feet are everywhere; Its eyes, heads, and mouths are everywhere; Its ears are on all sides; and It exists, encompassing all things.

Shining by the functions of the senses, yet devoid of the senses, detached yet supporting all, devoid of the Gunas yet experiencing the Gunas;

It is within and without all beings; It is unmoving yet moving; It is so subtle that none can comprehend it; It is far away yet very near.

Undivided yet appearing as if divided among beings, this Self is to be known as the supporter of the elements. It devours them and causes their generation.

The light of all lights is said to be beyond Tamas (darkness); it is known to be knowledge, to be attained through knowledge, and to be present in the hearts of all.

Thus, the Ksetra, knowledge, and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state.

Know that both Prakṛti and the Self (Puruṣa) are without beginning; know that all modifications and the attributes are born from Prakṛti.

The Prakṛti is said to be the cause of agency to the body (Kārya) and sense-organs (Karaṇa); the Self is said to be the cause of experiencing pleasure and pain.

(a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti. (b) Its attachment to these Gunas is the cause of birth in good and evil wombs.

The self in the body is called the spectator, approver, supporter, experiencer, great lord, and supreme self.

He who understands the Self and Prakriti, along with the Gunas, will not be born again, no matter what state he may be in.

Some perceive the Self within the self (body) through meditation of the mind, others through Sankhya Yoga, and still others through Karma Yoga.

But some, who do not know this, having heard from others, worship accordingly—these too, devoted to what they hear, pass beyond death.

Whatever being is born, whether it be moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field).

Who sees the supreme ruler dwelling alike in all bodies and never perishing, even when they perish, he indeed sees.

For, seeing the ruler abiding alike in every place, he does not injure himself with his own mind and therefore reaches the highest goal.

He who sees that all acts are done universally by Prakrti alone, and likewise that the self is not the doer, he indeed sees.

When he perceives the independent modes of existence of all beings centered in one, and their expansion from it alone, then he attains Brahman.

This supreme Self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as it is without Gunas.

As the all-pervading ether is not tainted due to its subtlety, even so, the self abiding in the body is not tainted everywhere.

As the one sun illuminates this entire world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illuminate the entire Field (the body).

Those who thus discern, with the eye of knowledge, the difference between the body or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and the means of deliverance from the manifested Prakrti, they attain the Supreme.