Chapter 13

Srimad Bhagavad Gita

Chapter 13

क्षेत्र–क्षेत्रज्ञविभागयोग  – Kshetra-kshetrajna-vibhaagayoga
The Yoga of discrimination between individual and soul

13:00
अर्जुन उवाच |
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव || १३ ०० ||
Arjuna uvaacha:
prakritim purusham chaiva
kshetram kshetrajna-meva cha
etad-vedi tumi-cchaami
jnaanam jneyam cha keshava (SBG 13:00)

Arjuna said:
O Krishna, I wish to learn about Nature (matter) and the Spirit (soul), the Field and the Knower of the Field, knowledge and that which needs to be known.
————————————————————

13:01
श्रीभगवानुवाच |
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः || १३ १ ||
idam shareeram kaunteya
kshetra-mitya-bhi-dheeyate
etadhyo veeti tam praahuhu
kshetrajna iti tadvid-dhaha
(SBG 13:01)

Shri Bhagavaan said:
This body, O Arjuna, is called the Field; he who knows it is called the Knower of the Field by those who know of them.
————————————————————
13:02
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || १३ २ ||
kshetrajnam chaapi maam viddhi
sarva kshetreshu bhaarata
kshetra-kshetrajnayor-jnaanam
yattat-jnaanam matam mama
(SBG 13:02)

You should know that the Kshetrajna or the embodied Self in all bodies or Kshetras is Me, O Arjuna. Knowing about the Kshetra and the Kshetrajnas is called knowledge.
————————————————————
13:03
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |
स च यो यत्प्रभावश्च तत्समासेन मे शृणु || १३ ३ ||
tat-kshetram yaccha yaadrik cha
yadvi-kaari yatash cha yat
sa cha yo yat prabhaa-vash-cha
tatsa-maasena me shrunu
(SBG 13:03)

What the Field is and of what nature, what its modifications are and what it was created from, and also who the knower of the field is and what His powers are—hear all that from Me in brief.
————————————————————
13:04
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् |
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः || १३ ४ ||
rishibhir-bahudhaa geetam
cchandho-bhirvi-vidhaihi pruthak
brahma-sootra-padaish-chaiva
hetu-madbhir-vinish-chitaihi
(SBG 13:04)

Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and logic. That knowledge is well explained in the Brahma Sutra.
————————————————————
13:05
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च |
इन्द्रियाणि दशैकं च पंच चेन्द्रियगोचराः || १३ ५ ||
mahaa-bhootaanya-hankaaro
buddhi-ravyakta-meva cha
indriyaani dashaikam cha
pancha chendriya-gocharaaha
(SBG 13:05)

The field of activities is made of the five great elements, which are, egoism; intellect and also the unmanifest primordial matter in Nature; the ten senses and one mind; and the five objects of the senses.
————————————————————
13:06
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः |
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || १३ ६ ||
icchaa dveshaha sukham duhkham
sanghaatash-chetanaa dhrutihi
etat kshetram samaasena
savikaara-mudaa-hritam
(SBG 13:06)

Desire, hatred, happiness, pain, the body, the consciousness of living, conviction, intelligence, all these make the field or Kshetra and its modifications.
————————————————————
13:07
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः || १३ ७ ||
amaanitvam-adambhitvam-
ahimsaa kshaanti-raarjavam
aachaaryo-paasanam shaucham
sthair-yamaat-mavini-grahaha
(SBG 13:07)

Humility; not being pretentious; non-injury; forgiveness; uprightness; service of the teacher; purity; steadfastness; self-control;

13:08
इन्द्रियार्थेषु वैराग्यमनहंकार एव च |
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् || १३ ८ ||
indriyaartheshu vairaagya
manahankaara eva cha
janma mrtyujaraa vyaadhi
duhkha doshaanu darshanam
(SBG 13:08)

…dispassion toward objects of the senses; also absence of egoism; perceiving the evils in birth, death, old age, sickness and pain;

13:09
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || १३ ९ ||
asaktira-nabhish-vangaha
putra-daara-gruhaa-dishu
nityam cha samachitta-tva-
mishtaa-nishto-pa-pattishu (SBG 3:09)

non-attachment; non-identification of the Self with son, wife, home and the rest; constant even mindedness on the attainment of good or bad;

13:10
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |
विविक्तदेशसेवित्वमरतिर्जनसंसदि || १३ १० ||
mayi chaa-nanya-yogena
bhakti-ravya-bhichaarinee
vivikta-desha-sevitva-
maratir-jana-sansadi
(SBG 13:10)

unflinching devotion unto Me by the Yoga of non-separation to Me; resorting to solitude; non attachment to people;

13:11
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् |
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा || १३ ११ ||
adhyaatma-jnaana-nityatvam
tattva-jnaanaartha-darshanam
etajjnaana-miti prokta-
majnaanam yadato’nyathaa
(SBG 13:11)

pertaining to the knowledge of Self; and perception of the aim of the knowledge of truth. All this is declared to be knowledge, and whatever is opposed to this is ignorance.
————————————————————
13:12
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते |
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते || १३ १२ ||
jneyam-yattat-pravaksh-yaami
yajjnaa-tvaa’mruta-mashnute
anaadi-matparam brahma
na sattan-naasa-duchyate
(SBG 13:12)

I will now explain that which has to be known. After knowing it, you will taste the beginning-less eternal Brahman which is beyond being or non-being.
————————————————————
13:13
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् |
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति || १३ १३ ||
sarvataha paani-paadam tat-
sarvato’kshishiro-mukham
sarvataha-shrutimal-loke
sarva-maavrutya tisht-hati
(SBG 13:13)

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, pervading everything.
————————————————————
13:14
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च || १३ १४ ||
sarvendriya-gunaa-bhaasam
sarvendriya-vivarjitam
asaktam sarva-bhricchaiva
nirgunam guna-bhoktru cha
(SBG 13:14)

Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet the one who experiences them,
————————————————————
13:15
बहिरन्तश्च भूतानामचरं चरमेव च |
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् || १३ १५ ||
bahirantash cha bhootaanaam-
acharam charameva cha
sookshmatvaat-tada-vijneyam
doorastham chaantike cha tat
(SBG 13:15)

The Supreme Truth exists both inside and outside of all moving and non living beings and as it is subtle, is far away from material senses to be seen or known. Although the Supreme Truth is far away, it is near to all.
————————————————————
13:16
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च || १३ १६ ||
avibhaktam cha bhooteshu
vibhakta-miva cha sthitam
bhoota bhartru cha tajjneyam
grasishnu prabha-vishnu cha
(SBG 13:16)

He is not divisible, yet He exists as if divided in beings; He is to be known as the supporter of beings; He devours and He generates too.
————————————————————
13:17
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते |
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् || १३ १७ ||
jyotishaa-mapi tajjyoti-
stamasaha paramuchyate
jnaanam jneyam jnaana-gamyam
hridi sarvasya visht-hitam
(SBG 13:17)

He is the Light of all lights, is beyond darkness; He is knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.
————————————————————
13:18
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः |
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते || १३ १८ ||
iti kshetram tathaa jnaanam
jneyam choktam samaasataha
madbhakta etadvijnaaya
madbhaavaa yopa-padhyate
(SBG 13:18)

Thus the Field as well as knowledge and the Knowable have been briefly stated. My devotee, who knows this, is suitable to attain My Divine Nature.
————————————————————
13:19
प्रकृतिं पुरुषं चैव विद्ध्यनादि उभावपि |
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् || १३ १९ ||
prakritim purusham chaiva
viddhyaa-naadee ubhaa-vapi
vikaar-aamsh cha gunaamsh-chaiva
viddhi prakriti-sambhavaan
(SBG 13:19)

You should know that both Prakriti (Nature) and Purusha (Spirit) are without beginnings. You should also know that all modifiable objects and qualities are born from Prakriti.

————————————————————
13:20
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते |
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते || १३ २० ||
kaarya-kaarana-kartrutve
hetuh prakriti-ruchyate
purushaha sukhah-duhkhaanaam
bhoktrutve hetu-ruchyate
(SBG 13:20)

In the production of the effect and the cause, Nature or matter is said to be the cause; and in the experience of pleasure and pain, it is the individual soul that is responsible.
————————————————————
13:21
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् |
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु || १३ २१ ||
purushaha prakriti-stho hi
bhungkte prakritijaan-gunaan
kaaranam gunasango’sya
sada-sadyoni janmasu
(SBG 13:21)

The soul seated in Nature experiences the Gunas or the qualities born of Nature. The attachment of the soul to the Gunas is the cause of its birth in good and evil wombs.
————————————————————
13:22
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः |
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः || १३ २२ ||
upadrash-taanu-mantaa cha
bhartaa bhoktaa maheshvaraha
paramaat-meti chaapyukto
dehe’smin purushaha paraha
(SBG 13:22)

The Supersoul in this body is also called the Spectator, the One who permits, the Supporter and the Transcendental Enjoyer. He is the Paramatma, the Supreme Self and the great Bhagavan Himself.
————————————————————
13:23
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह |
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते || १३ २३ ||
ya evam vetti purusham
prakritim cha gunaihi saha
sarvathaa vartamaano’pi
na sa bhooyo’bhijaayate
(SBG 13:23)

One who comprehends this truth about the Spirit, Matter and the interaction of the Gunas is liberated and whatever condition such a person may be in, will not take birth again.
————————————————————
13:24
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना |
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे || १३ २४ ||
dhyaane-naatmani pashyanti
kechidaat-maana-maatmanaa
anye saankhyena yogena
karma-yogena chaapare
(SBG 13:24)

Some behold the Self in the Self by the Self through meditation, some do so by the Yoga of knowledge, and others by the Yoga of action.
————————————————————
13:25
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते |
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः || १३ २५ ||
anye tvevama-jaanan-taha
shrutvaan-yebhya upaasate
te’pi chaati-tarant yeva
mrityum shruti paraayanaaha
(SBG 13:25)

Others who do not have spiritual knowledge but start worshipping after hearing from others, certainly transcend the ocean of birth and death.
————————————————————
13:26
यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् |
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ || १३ २६ ||
yaavat-sanjaayate kinchit-
sattvam sthaavara-jangamam
kshetra-kshetrajna-samyogaat-
tadviddhi bharatar-shabha
(SBG 13:26)

Wherever a being is born, whether it be unmoving or moving, you should know, O best of the Bharatas (Arjuna), that it is from the combination of the Field and its Knower.
————————————————————
13:27
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति || १३ २७ ||
samam sarveshu bhooteshu
tisht-hantam parameshwaram
vinashyatsva-vinashyantam
yaha pashyati sa pashyati
(SBG 13:27)

The person who truly sees is the one who sees the Supreme Soul or the Supreme Bhagavan, existing equally in all beings, the unperishing within the perishing.
————————————————————
13:28
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || १३ २८ ||
samam pashyan hi sarvatra
sama-vasthita-meeshvaram
na hinast-yaatmanaa’tmaanam
tato yaati paraam gatim (SBG 13:28)

Such a person perceives the same Supreme Bhagavan dwelling equally everywhere and he does not degrade his own spiritual well-being by mistaking his ego to be the Self like the way ignorant people do. He therefore reaches the highest goal.
————————————————————
13:29
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः |
यः पश्यति तथात्मानमकर्तारं स पश्यति || १३ २९ ||
prakrutyaiva cha karmaani
kriya-maanaani sarva-shaha
yah pashyati tathaa’tmaanam-
akartaaram sa pashyati
(SBG 13:29)

He who is a seer, perceives that all actions are performed by Prakriti or the material nature which is born of the body and mind. He sees that the true spiritual Self does nothing.
————————————————————
13:30
यदा भूतपृथग्भावमेकस्थमनुपश्यति |
तत एव च विस्तारं ब्रह्म संपद्यते तदा || १३ ३० ||
yadaa bhoota-pruthag-bhaavam-
ekastham-anupashyati
tata eva cha vistaaram
brahma sampadyate tadaa
(SBG 13:30)

When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he attains the realisation of Brahman.
Note:
A man becomes one with the Supreme when he realises that all these various forms are rooted in the One.
————————————————————
13:31
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः |
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते || १३ ३१ ||
anaa-ditvaan-nirgunatvaat-
paramaat-maayam-avyayaha
shareerastho’pi kaunteya
na karoti na lipyate
(SBG 13:31)

The imperishable Supreme Self is without any beginning and is devoid of material qualities, O Arjuna. Although it dwells in the body, it neither acts nor is tainted.
————————————————————
13:32
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते || १३ ३२ ||
yathaa sarva-gatam saukshmyaa-
daakaasham nopa-lipyate
sarvatraa-vasthito dehe
tathaat-maa nopa-lipyate
(SBG 13:32)

Just as the all-pervading ether is not tainted because of its subtlety, the Self seated everywhere in the body, does not mix with it nor is affected by it.
————————————————————
13:33
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत || १३ ३३ ||
yathaa prakaasha-yatye-kaha
krutsnam lokamimam ravihi
kshetram kshetree tathaa krutsnam
prakaasha-yati bhaarata
(SBG 13:33)

As the sun that illuminates the whole world, the Self or the Soul which is Bhagavan of the Kshetram or the body, illuminates the whole field, O Arjuna.
————————————————————
13:34
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् || १३ ३४ ||
kshetra-kshetrajnayor-evam –
antaram jnaana-chakshushaa
bhoota prakriti moksham cha
ye vidur-yaanti te param
(SBG 13:34)

Those who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation of beings from material Nature, achieve to the Supreme Goal
————————————————————
ॐ तत्सदिति श्रीमद् भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः || १३ ||
Hari Om Tat Sat
Iti Srimad Bhagavad-geetaa-soopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Kshetrakshetrajnavibhaagayogo Naama Trayodasho’dhyaayaha

Thus ends the thirteenth part of the Bhagavad Gita
“The Yoga of discrimination between individual and soul”
-The Science of the Eternal, the Scripture of Yoga,
the dialogue between Shri Krishna and Arjuna.


Previous Chapter

Next Chapter