रस्तेषामव्यक्तासक्तचेतसाम्‌ ।

avyaktasakta-cetasam

avyakta hi gatir duhkham

dehavadbhir avapyate

kleśaḥ—trouble; adhikataraḥ—more troublesome; teṣām—of them; avyakta—unmanifested; āsakta—being attached; cetasām—of those whose minds; avyaktā—unmanifested; hi—certainly; gatiḥ duḥkham—progress is troublesome; dehavadbhiḥ—of the embodiments; avāpyate—achieve.

For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.

ये तु सर्वाणि कर्माणि मयि सन्नयस्य मत्पराः ।

अनन्येनैव योगेन मां ध्यायन्त उपासते ॥

तेषामहं समुद्धर्ता मृत्युसंसारसागरात्‌ ।

भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्‌ ॥

mayi sannyasya mat-parah

ananyenaiva yogena

mam dhyayanta upasate

tesam aham samuddharta

mrtyu-samsara-sagarat

bhavami na cirat partha

mayy avesita-cetasam

ye—one who; tu—but; sarvāṇi—everything; karmāṇi—activities; mayi—unto Me; sannyasya—giving up; mat-parāḥ—being attached to Me; ananyena—without division; eva—certainly; yogena—by practice of such bhakti-yoga; mām—unto Me; dhyāyantaḥ—meditating; upāsate—worship; teṣām—of them; aham—I; samuddhartā—deliverer; mṛtyu—that; saṁsāra—material existence; sāgarāt—from the ocean; bhavāmi—become; na cirāt—not a long time; pārtha—O son of Pṛthā; mayi—unto Me; āveśita—fixed; cetasām—of those whose minds are like that.

For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pṛthā, for him I am the swift deliverer from the ocean of birth and death.

prakrtim purusam caiva

ksetram ksetra-jnam eva ca

etad veditum icchami

jnanam jneyam ca kesava

sri-bhagavan uvaca

idam sariram kaunteya

ksetram ity abhidhiyate

etad yo vetti tam prahuh

ksetra-jna iti tad-vidah

arjunaḥ uvāca—Arjuna said; prakṛtim—nature; puruṣam—the enjoyer; ca—also; eva—certainly; kṣetram—body; kṣetrajñam—knower of the body; 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—anyone; vetti—knows; tam—him; prāhuḥ—is called; kṣetrajñaḥ—knower of the body; iti—thus; tat-vidaḥ—one who knows.

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 end of knowledge. The Blessed Lord then said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.

ksetra-jnam capi mam viddhi

sarva-ksetresu bharata

ksetra-ksetrajnayor jnanam

yat taj jnanam matam mama

kṣetrajñam—the knower; ca—also; api—certainly; mām—Me; viddhi—know; sarva—all; kṣetreṣu—in bodily fields; bhārata—O son of Bharata; kṣetra—field of activities (the body); kṣetrajñayoḥ—the knower of the field; jñānam—knowledge; yat—that which is taught; tat—that; jñānam—knowledge; matam—opinion; mama—that.

O scion of Bharata, you should understand that I a

pura prokta mayanagha

jnana-yogena sankhyanam

karma-yogena yoginam

śrī bhagavān uvāca—the Supreme Personality of Godhead said; loke—in the world; asmin—this; dvi-vidhā—two kinds of; niṣṭhā—faith; purā—formerly; proktā—was said; mayā—by Me; anagha—O sinless one; jñāna-yogena—by the linking process of knowledge; sāṅkhyānām—of the empiric philosophers; karma-yogena—by the linking process of devotion; yoginām—of the devotees.

The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.

anye tv evam ajanantah

srutvanyebhya upasate

te ‘pi catitaranty eva

mrtyum sruti-parayanah

anye—others; tu—but; evam—this; ajānantaḥ—without spiritual knowledge; śrutvā—by hearing; anyebhyaḥ—from others; upāsate—begin to worship; te—they; api—also; ca—and; atitaranti—transcend; eva—certainly; mṛtyum—the path of death; śruti-parāyaṇāḥ—inclined to the process of hearing.

Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the pathम्।

yavat sanjayate kincit

sattvam sthavara-jangamam

ksetra-ksetrajna-samyogat

tad viddhi bharatarsabha

yāvat—whatever; saṁjāyate—takes place; kiñcit—anything; sattvam—existence; sthāvara—not moving; jaṅgamam—moving; kṣetra—the body; kṣetrajña—knower of the body; saṁyogāt—union between; tat viddhi—you must know it; bharatarṣabha—O chief of the Bhāratas.

O chief of the Bhāratas, whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field.

samam sarvesu bhutesu

tisthantam paramesvaram

vinasyatsv avinasyantam

yah pasyati sa pasyati

samam—equally; sarveṣu—in all; bhūteṣu—living entities; tiṣṭhantam—residing; parameśvaram—the Supersoul; vinaśyatsu—in the destructible; avinaśyantam—not destroyed; yaḥ—anyone; paśyati—see; saḥ—he; paśyati—actually sees.

amanitvam adambhitvam

ahimsa ksantir arjavam

acaryopasanam saucam

sthairyam atma-vinigrahah

amānitvam—humility; adambhitvam—pridelessness; ahiṁsā—nonviolence; kṣāntiḥ—tolerance; ārjavam—simplicity; ācārya-upāsanam—approaching a bona fide spiritual master; śaucam—cleanliness; sthairyam—steadfastness; ātma-vinigrahaḥ—control;

Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs.

indriyarthesu vairagyam

anahankara eva ca

janma-mrtyu-jara-vyadhi-

duhkha-dosanudarsanam

iṇdriya-artheṣu—in the matter of the senses; vairāgyam—renunciation; anahaṅkāraḥ—being without false egoism; eva—certainly; ca—also; janma—birth; mṛtyu—death; jarā—old age; vyādhi—disease; duḥkha—distress; doṣa—fault; anudarśanam—observing;

Absence of desire with regard to sense-objects, and also absence of egotism, the perception of evil in birth, death, old age, disease and sorrow.

asaktir anabhisvangah

putra-dara-grhadisu

nityam ca sama-cittatvam

istanistopapattisu

asaktiḥ—without attachment; anabhiṣvaṅgaḥ—without association; putra—son; dāra—wife; gṛha-ādiṣu—home, etc.; nityam; ca—also; sama-cittatvam—equilibrium; iṣṭa—desirable; aniṣṭaḥ—undesirable; upapattiṣu—having obtained;

Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant eanimity of the mind with regard to the attainment of the desirable and the undesirable

mayi cananya-yogena

bhaktir avyabhicarini

vivikta-desa-sevitvam

aratir jana-samsadi

mayi—unto Me; ca—also; ananya-yogena—by devotional service; bhaktiḥ—devotion; avyabhicāriṇī—constant, unalloyed; vivikta—solitary; deśa—place; sevitvam—aspiring; aratiḥ—without attachment; jana—people in general; saṁsadi—mass;

And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people

iti ksetram tatha jnanam

jneyam coktam samasatah

mad-bhakta etad vijnaya

mad-bhavayopapadyate

iti—thus; kṣetram—field of activities (the body); tathā—also; jñānam—knowledge; jñeyam—knowable; ca—also; uktam—describe; samāsataḥ—in summary; mat-bhaktaḥ—My devotee; etat—all this; vijñāya—after understanding; mat-bhāvāya—My nature; upapadyate—attains.

Thus the field of activities [the body], knowledge, and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.

purusah prakrti-stho hi

bhunkte prakrti-jan gunan

karanam guna-sango ‘sya

sad-asad-yoni-janmasu

puruṣaḥ—the living entity; prakṛti-sthaḥ—being situated in the material energy; hi—certainly; bhuṅkte—enjoys; prakṛti-jān—produced by the material nature; guṇān—modes of nature; kāraṇam—cause; guṇa-saṅgaḥ—association with the modes of nature; asya—of the living entity; sat-asat—good and bad; yoni—species of life; janmasu—birth.

The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.

upadrastanumanta ca

bharta bhokta mahesvarah

paramatmeti capy ukto

dehe ‘smin purusah parah

upadraṣṭā—overseer; anumantā—permitter; ca—also; bhartā—master; bhoktā—supreme enjoyer; maheśvaraḥ—the Supreme Lord; paramātmā—Supersoul; iti—also; ca—and; api uktaḥ—is said; dehe—in this body; asmin—this; puruṣaḥ—enjoyer; paraḥ—transcendental.

Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.

ya evam vetti purusam

prakrtim ca gunaih saha

sarvatha vartamano ‘pi

na sa bhuyo ‘bhijayate

yaḥ—anyone; evam—thus; vetti—understands; puruṣam—the living entities; prakṛtim—material nature; ca—and; guṇaiḥ—modes of material nature; saha—with; sarvathā—by all means; vartamānaḥ—situated; api—in spite of; na—never; saḥ—he; bhūyaḥ—again; abhijāyate—takes his birth.<