With commentry by Swami Shivananda
Author: Krishna
The Bhagavad Gita, often called the "Song of God," is a 700-verse sacred Hindu scripture embedded within the ancient Indian epic, the Mahabharata. It is a philosophical dialogue between the warrior Arjuna and his charioteer, the god Krishna, offering profound guidance on duty, ethics, and spiritual liberation.
Chapter 13: Kshetra Kshetrajna Vibhaga Yoga
The Field and the Knower of the Field
Verse #1
अर्जुन उवाच प्रकृतिं पुरुषं च एव |
क्षेत्रं क्षेत्रज्ञम् एव च एतत् वेदितुम् |
इच्छामि ज्ञानं ज्ञेयम् च केशव ||
arjuna uvāca prakṛtiṃ puruṣaṃ ca eva | kṣetram kṣetrajñam eva ca etat veditum | icchāmi jñānaṃ jñeyam ca keśava ||
arjuna uvaca prakti purusa ca eva | ksetram ksetrajnam eva ca etat veditum | icchami jnana jneyam ca kesava ||
Arjuna said: PRAKRITI (Matter) and PURUSHA (Spirit) , also the KSHETRA (the Field) and KSHETRAJNA (the Knower-of-the-Field) , Knowledge and that which ought to be known --- these, I wish to learn, O Keshava.
Verse #2
श्रीभगवान् उवाच इदं शरीरं कौन्तेय |
क्षेत्रम् इति अभिधीयते एतत् यः वत्ति |
तं प्राहुः क्षेत्रज्ञ इति तद्विदः ||
śrībhagavān uvāca idaṃ śarīraṃ kaunteya | kṣetram abhidhīyate etat yaḥ vetti | taṃ prāhuḥ kṣetrajña tadvidaḥ ||
sribhagavan uvaca ida sarira kaunteya | ksetram abhidhiyate etat ya vetti | ta prahu ksetrajna tadvida ||
The Blessed Lord said: This body, O Kaunteya is called KSHETRA (the Field) and he who knows it is called KSHETRAJNA (the Knower-of-the-Field) by those who know them (KSHETRA and KSHETRAJNA) i. e. , by the sages .
Verse #3
क्षेत्रज्ञं च अपि मां विद्धि सर्वक्षेत्रेषु भारत |
क्षेत्रक्षेत्रज्ञयोः ज्ञानं यत् तत् ज्ञानं मतं मम ||
kṣetrajñaṃ ca api māṃ viddhi sarvakṣetreṣu bhārata | kṣetrakṣetrajñayoḥ jñānaṃ yat tat jñānaṃ mataṃ mama ||
ksetrajna ca api ma viddhi sarvaksetresu bharata | ksetraksetrajnayo jnana yat tat jnana mata mama ||
Know Me as the Knower-of-the-Field in all Fields O Bharata; Knowledge of the Field as also of the knower-of-the-Field is considered by Me to be My Knowledge.
Verse #4
तत्क्षेत्रं यत् च यादृक् च यद्विकारि यतः च यत् |
स च यः यत्प्रभावः च तत् समासेन मे शृणु ||
tat-kṣetram yat ca yādṛk ca yad-vikāri yataḥ ca yat | sa ca yaḥ yat-prabhāvaḥ ca tat samāsena me śṛṇu ||
tat-ksetram yat ca yadk ca yad-vikari yata ca yat | sa ca ya yat-prabhava ca tat samasena me snu ||
What that Field is; of what nature it is; what are its modifications; whence it is; and also who He is; and what His powers are --- these hear from Me in brief.
Verse #5
ऋषिभिः बहुधा गीतं छन्दोभिः विविधैः पृथक् |
ब्रह्मसूत्रपदैः च एव हेतुमद्भिः विनिश्चितैः ||
ṛṣibhiḥ bahudhā gītam chandobhiḥ vividhaiḥ pṛthak | brahmasūtrapadaiḥ ca eva hetumadbhiḥ viniścitaiḥ ||
sibhi bahudha gitam chandobhi vividhai pthak | brahmasutrapadai ca eva hetumadbhi viniscitai ||
RISHIS have sung (about the Field and the Knower-of-the-Field ) in many ways in various distinctive chants and also in the suggestive words indicative of BRAHMAN full of reason and decision.
Verse #6
महाभूतानि अहङ्कारः बुद्धिः अव्यक्तम् एव च इन्द्रियाणि |
दश एकम् च पञ्च च इन्द्रियगोचराः ||
mahābhūtāni ahaṅkāraḥ buddhiḥ avyaktam eva ca indriyāṇi | daśa ekaṃ ca pañca ca indriyagocarāḥ ||
mahabhutani ahankara buddhi avyaktam eva ca indriyani | dasa eka ca panca ca indriyagocara ||
The great elements, egoism, intellect, and also the unmanifested (MOOLA-PRAKRITI) , the ten senses and the one (the mind) and the five objects-of-the-senses, . . .
Verse #7
इच्छा द्वेषः सुखं दुःखं सङ्घातः चेतना |
धृतिः एतत्क्षेत्रं समासेन सविकारम् उदाहृतम् ||
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaḥ cetanā | dhṛtiḥ etatkṣetram samāsena savikāram udāhṛtam ||
iccha dvesa sukha dukha sanghata cetana | dhti etatksetram samasena savikaram udahtam ||
Desire, hatred, pleasure, pain, aggregate (body) , intelligence, fortitude --- this KSHETRA has been thus briefly described with its modifications.
Verse #8
अमानित्वम् अदम्भित्वम् अहिंसा क्षान्तिः आरजवम् |
आचार्योपासनम् शौचम् स्थैर्यम् आत्मविनिग्रहः ||
amānitvam adambhitvam ahiṃsā kṣāntiḥ ārjavam | ācāryopāsanam śaucam sthairyam ātmavinigrahaḥ ||
amanitvam adambhitvam ahisa ksanti arjavam | acaryopasanam saucam sthairyam atmavinigraha ||
Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control . . .
Verse #9
इन्द्रियार्थेषु वैराग्यम् अनहङ्कार |
एव च जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ||
indriyārtheṣu vairāgyam anahaṅkāra | eva ca janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||
indriyarthesu vairagyam anahankara | eva ca janmamtyujaravyadhidukhadosanudarsanam ||
Indifference to the objects of the sense, and also absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain. . .
Verse #10
असक्ति अनभिष्वङ्गः पुत्र दार गृह आदि इषु |
नित्यं च समचित्तत्वम् इष्ट अनिष्ट उपपत्तिषु ||
asakti anabhiṣvaṅgaḥ putra dāra gṛha ādi iṣu | nityaṃ ca samacittatvam iṣṭa aniṣṭa upapattiṣu ||
asakti anabhisvanga putra dara gha adi isu | nitya ca samacittatvam ista anista upapattisu ||
Non-attachment; non-identification of Self with son, wife, home and the rest; and constant even-mindedness amidst both the desirable and the undesirable events in life. . .
Verse #11
मयि च अनन्ययोगेन भक्तिः |
अव्यभिचारिणी विविक्तदेशसेवित्वम् अरति जनसंसदि ||
mayi ca ananyayogena bhaktiḥ | avyabhicāriṇī viviktadeśasevitvam arati janasaṃsadi ||
mayi ca ananyayogena bhakti | avyabhicarini viviktadesasevitvam arati janasasadi ||
Unswerving devotion unto Me by the YOGA of non-separation, resorting to solitary places, distaste for the society of men. . .
Verse #12
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् एतत् ज्ञानम् इति |
प्रोक्तम् अज्ञानम् यत् अतः अन्यथा ||
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam etat jñānam | proktam ajñānam yat ataḥ anyathā ||
adhyatmajnananityatva tattvajnanarthadarsanam etat jnanam | proktam ajnanam yat ata anyatha ||
Constancy in Self-knowledge, perception of the end of true knowledge --- this is declared to be knowledge and what is opposed to it is ignorance.
Verse #13
ज्ञेयम् यत् तत् प्रवक्ष्यामि यत् ज्ञात्वा अमृतम् अश्नुते अनादिमत् |
परम् ब्रह्म न सत् तत् न असत् उच्यते ||
jñeyam yat tat pravakṣyāmi yat jñātvā amṛtam aśnute anādimat | param brahma na sat tat na asat ucyate ||
jneyam yat tat pravaksyami yat jnatva amtam asnute anadimat | param brahma na sat tat na asat ucyate ||
I will declare that which has to be known knowing which one attains to Immortality --- the beginningless Supreme BRAHMAN called neither being nor non-being.
Verse #14
सर्वतः पाणिपादम् तत् सर्वतः अक्षिशिरोमुखम् सर्वतः |
श्रुतिमत् लोके सर्वम् आवृत्य तिष्ठति ||
sarvataḥ pāṇipādam tat sarvataḥ akṣiśiromukham sarvataḥ | śrutimat loke sarvam āvṛtya tiṣṭhati ||
sarvata panipadam tat sarvata aksisiromukham sarvata | srutimat loke sarvam avtya tisthati ||
With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all.
Verse #15
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् असक्तं सर्वभृत् च |
एव निर्गुणं गुणभोक्तृ च ||
sarvendriyaguṇābhāsam sarvendriyavivarjitam asaktam sarvabhṛt ca | eva nirguṇam guṇabhoktṛ ca ||
sarvendriyagunabhasam sarvendriyavivarjitam asaktam sarvabht ca | eva nirgunam gunabhokt ca ||
Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer. . .
Verse #16
बहिः अन्तः च भूतानाम् अचरम् चरम् एव च |
सूक्ष्मत्वात् तत् अविज्ञेयम् दूरस्थम् च अन्तिके च तत् ||
bahiḥ antaḥ ca bhūtānām acaram caram eva ca | sūkṣmatvāt tat avijñeyam dūrastham ca antike ca tat ||
bahi anta ca bhutanam acaram caram eva ca | suksmatvat tat avijneyam durastham ca antike ca tat ||
Without and within (all) beings, the unmoving and also the moving; because of its subtlety unknowable; and near and far away --- is That.
Verse #17
अविभक्तं च भूतेषु विभक्तम् इव च स्थितम् |
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ||
avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam | bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ||
avibhakta ca bhutesu vibhaktam iva ca sthitam | bhutabhart ca tajjneya grasisnu prabhavisnu ca ||
And undivided, yet He exists as if divided in beings; That is to be known as the Supporter of Beings; He devours and He generates.
Verse #18
ज्योतिषाम् अपि तत् ज्योतिः तमसः परम् उच्यते |
ज्ञानम् ज्ञेयम् ज्ञानगम्यम् हृदि सर्वस्य विष्ठितम् ||
jyotiṣām api tat jyotiḥ tamasaḥ param ucyate | jñānam jñeyam jñānagamyam hṛdi sarvasya viṣṭhitam ||
jyotisam api tat jyoti tamasa param ucyate | jnanam jneyam jnanagamyam hdi sarvasya visthitam ||
That (BRAHMAN) , the Light-of-all lights, is said to be beyond darkness; (It is) Knowledge, the Object-of-Knowledge, seated in the hearts of all, to be reached by Knowledge.
Verse #19
इति क्षेत्रं तथा ज्ञानं ज्ञेयं च |
उक्तं समासतः मद्भक्त एतद्विज्ञाय मद्भावाय उपपद्यते ||
kṣetram tathā jñānaṃ jñeyam ca | uktam samāsataḥ madbhakta etadvijñāya madbhāvāya upapadyate ||
ksetram tatha jnana jneyam ca | uktam samasata madbhakta etadvijnaya madbhavaya upapadyate ||
Thus the Field, as well as the knowledge and the knowable have been briefly stated. Knowing this, My devotee enters into My Being.
Verse #20
प्रकृतिं पुरुषं च एव विद्धि अनादी उभावपि |
विकारान् च गुणान् च एव विद्धि प्रकृतिसम्भवान् ||
prakṛtiṃ puruṣaṃ ca eva viddhi anādī ubhāvapi | vikārān ca guṇān ca eva viddhi prakṛtisambhavān ||
prakti purusa ca eva viddhi anadi ubhavapi | vikaran ca gunan ca eva viddhi praktisambhavan ||
Know you that Matter (PRAKRITI) and Spirit (PURUSHA) are both beginningless; and know you also that all modifications and qualities are born of PRAKRITI.
Verse #21
कार्यकारणकर्तृत्वे हेतुः प्रकृतिः उच्यते पुरुषः |
सुखदुःखानां भोक्तृत्वे हेतुḥ उच्यते ||
kāryakāraṇakartṛtve hetuḥ prakṛtiḥ ucyate puruṣaḥ | sukhaduḥkhānāṃ bhoktṛtve hetuḥ ucyate ||
karyakaranakarttve hetu prakti ucyate purusa | sukhadukhana bhokttve hetu ucyate ||
In the production of the effect and the cause, PRAKRITI is said to be the cause; in the experience of pleasure and pain, PURUSHA is said to be the cause.
Verse #22
पुरुषः प्रकृतिस्थः हि भुङ्क्ते प्रकृतिजान् गुणान् |
कारणं गुणसङ्गः अस्य सदसद् योनि जन्मसु ||
puruṣaḥ prakṛtisthaḥ hi bhuṅkte prakṛtijān guṇān | kāraṇam guṇasaṅgaḥ asya sadasad yoni janmasu ||
purusa praktistha hi bhunkte praktijan gunan | karanam gunasanga asya sadasad yoni janmasu ||
The PURUSHA, seated in PRAKRITI, experiences the qualities born of PRAKRITI; attachment to the qualities is the cause of his birth in good and evil wombs.
Verse #23
उपद्रष्टा अनुमन्ता च भर्ता भोक्ता महेश्वरः परमात्मा इति |
च अपि उक्तः देहे अस्मिन् पुरुषः परः ||
upadraṣṭā anumantā ca bhartā bhoktā maheśvaraḥ paramātmā | ca api uktaḥ dehe asmin puruṣaḥ paraḥ ||
upadrasta anumanta ca bharta bhokta mahesvara paramatma | ca api ukta dehe asmin purusa para ||
The supreme PURUSHA in this body is also called the Spectator, the Permitter, the Supporter, the Enjoyer, the great Lord and the Supreme Self.
Verse #24
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह |
सर्वथा वर्तमानः अपि न स भूयः अभिजायते ||
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamānaḥ api na sa bhūyaḥ abhijāyate ||
ya eva vetti purusa prakti ca gunai saha | sarvatha vartamana api na sa bhuya abhijayate ||
He who thus knows the PURUSHA and PRAKRITI together with the qualities, in whatsoever condition he may be, he is not born again.
Verse #25
ध्यानेन आत्मनि पश्यन्ति केचित् आत्मानम् आत्मना |
अन्ये साङ्ख्येन योगेन कर्मयोगेन च अपरे ||
dhyānena ātmani paśyanti kecit ātmānam ātmanā | anye sāṅkhyena yogena karmayogena ca apare ||
dhyanena atmani pasyanti kecit atmanam atmana | anye sankhyena yogena karmayogena ca apare ||
Some, by meditation, behold the Self in the Self by the Self; others by the YOGA -of-Knowledge (by SANKHYA YOGA); and others by KARMA YOGA.
Verse #26
अन्ये तु एवम् अजानन्तः श्रुत्वा अन्येभ्यः उपासते |
ते अपि च अतितरन्ति एव मृत्युम् श्रुतिपरायणाः ||
anye tu evam ajānantaḥ śrutvā anyebhyaḥ upāsate | te api ca atitaranti eva mṛtyum śrutiparāyaṇāḥ ||
anye tu evam ajananta srutva anyebhya upasate | te api ca atitaranti eva mtyum srutiparayana ||
Others also, not knowing this, worship, having heard of it from others; they too, cross beyond death, if they would regard what they have heard as their Supreme Refuge.
Verse #27
यावत् सञ्जायते किञ्चित् सत्त्वं स्थावरजङ्गमम् |
क्षेत्रक्षेत्रज्ञसंयोगात् तत् विद्धि भरतर्षभ ||
yāvat sañjāyate kiñcit sattvaṃ sthāvarajaṅgamam | kṣetrakṣetrajñasaṃyogāt tat viddhi bharatarṣabha ||
yavat sanjayate kincit sattva sthavarajangamam | ksetraksetrajnasayogat tat viddhi bharatarsabha ||
Wherever any being is born, the unmoving or the moving, know you, O best of the Bharatas, that it is from the union between the Field and the Knower-of-the-Field.
Verse #28
समम् सर्वेषु भूतेषु तिष्ठन्तम् परमेश्वरम् विनश्यत्सु |
अविनश्यन्तम् यः पश्यति सः पश्यति ||
samam sarveṣu bhūteṣu tiṣṭhantam parameśvaram vinaśyatsu | avinaśyantam yaḥ paśyati saḥ paśyati ||
samam sarvesu bhutesu tisthantam paramesvaram vinasyatsu | avinasyantam ya pasyati sa pasyati ||
He sees, who sees the Supreme Lord existing equally in all beings, the unperishing within the perishing.
Verse #29
समम् पश्यन् हि सर्वत्र समवस्थितम् ईश्वरम् न |
हिनस्ति आत्मना आत्मानम् ततः याति पराम् गतिम् ||
samam paśyan hi sarvatra samavasthitam īśvaram na | hinasti ātmanā ātmānam tataḥ yāti parām gatim ||
samam pasyan hi sarvatra samavasthitam isvaram na | hinasti atmana atmanam tata yati param gatim ||
Indeed, he who sees the same Lord everywhere equally dwelling, destroys not the Self by the Self; therefore, he goes to the Highest Goal.
Verse #30
प्रकृत्या एव च कर्माणि क्रियमाणानि सर्वशः यः |
पश्यति तथा आत्मानम् अकर्तारम् स पश्यति ||
prakṛtyā eva ca karmāṇi kriyamāṇāni sarvaśaḥ yaḥ | paśyati tathā ātmānam akartāram sa paśyati ||
praktya eva ca karmani kriyamanani sarvasa ya | pasyati tatha atmanam akartaram sa pasyati ||
He sees, who sees that all actions are performed by PRAKRITI alone, and that the Self is actionless.
Verse #31
यदा भूतपृथग्भावम् एकस्थम् अनुपश्यति तत एव |
च विस्तारम् ब्रह्म सम्पद्यते तदा ||
yadā bhūtapṛthagbhāvam ekastham anupaśyati tata eva | ca vistāram brahma sampadyate tadā ||
yada bhutapthagbhavam ekastham anupasyati tata eva | ca vistaram brahma sampadyate tada ||
When he (man) sees the whole variety-of-beings, as resting in the One, and spreading forth from That (One) alone, he then becomes BRAHMAN.
Verse #32
अनादित्वात् निर्गुणत्वात् परमात्मा अयम् अव्ययः शरीरस्थः |
अपि कौन्तेय न करोति न लिप्यते ||
anāditvāt nirguṇatvāt paramātmā ayam avyayaḥ śarīrasthaḥ | api kaunteya na karoti na lipyate ||
anaditvat nirgunatvat paramatma ayam avyaya sarirastha | api kaunteya na karoti na lipyate ||
Being without beginning, and being devoid of qualities, the Supreme Self, the Imperishable, though dwelling in the body, O Kaunteya, neither acts, nor is tainted.
Verse #33
यथा सर्वगतं सौक्ष्म्यात् आकाशं न उपलिप्यते सर्वत्र |
आवस्थितः देहे तथा आत्मा न उपलिप्यते ||
yathā sarvagatam saukṣmyāt ākāśam na upalipyate sarvatra | avasthitaḥ dehe tathā ātmā na upalipyate ||
yatha sarvagatam sauksmyat akasam na upalipyate sarvatra | avasthita dehe tatha atma na upalipyate ||
As the all-pervading ether is not tainted, because of its subtlety, so too the Self, seated everywhere in the body, is not tainted.
Verse #34
यथा प्रकाशयति एकः कृत्स्नं लोकम् इमं रविः |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ||
yathā prakāśayati ekaḥ kṛtsnam lokam imaṃ raviḥ | kṣetram kṣetrī tathā kṛtsnam prakāśayati bhārata ||
yatha prakasayati eka ktsnam lokam ima ravi | ksetram ksetri tatha ktsnam prakasayati bharata ||
Just as the one Sun illumines the whole world, so also the Lord-of-the-Field (PARAMATMAN) illumines the whole Field O Bharata.
Verse #35
क्षेत्रक्षेत्रज्ञयोः |
एवम् |
अन्तरम् |
ज्ञानचक्षुषा |
भूतप्रकृतिमोक्षं च ये विदुः यान्ति ते परम् ||
kṣetrakṣetrajñayoḥ | evam | antaram | jñānacakṣuṣā | bhūtaprakṛtimokṣaṃ ca ye viduḥ yānti te param ||
ksetraksetrajnayo | evam | antaram | jnanacaksusa | bhutapraktimoksa ca ye vidu yanti te param ||
They who, with their eye-of-wisdom come to know the distinction between the Field and the Knower-of-the-Field and of the liberation from the PRAKRITI of the being go to the Supreme.<br><br>Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse entitled "The Yoga of the Field and the Knower of the Field."