Bhagavad Gita Chapter 13: Kshetra Kshetrajna Vibhaga Yoga, All 34 Verses

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३.१ ॥

Idam shariram kaunteya kshetram ity abhidhiyate
Etad yo vetti tam prahuh kshetrajna iti tadvidah

MeaningThe Blessed Lord says: This body, son of Kunti, is called the field. One who knows it is called, by those who understand this, the knower of the field.

NoteThis chapter has 34 verses in the critical edition of the Mahabharata, which is the text used here. Many printed editions add one more verse at the start, a question from Arjuna beginning prakritim purusham caiva, and so have 35. Sanskrit Wikisource keeps the 34-verse numbering. If you are using a 35-verse edition, add one to the verse numbers on this page.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३.२ ॥

Kshetrajnam chapi mam viddhi sarvakshetreshu bharata
Kshetrakshetrajnayor jnanam yat taj jnanam matam mama

MeaningKnow me also as the knower of the field in all fields, Arjuna. The knowledge of the field and its knower is, in my view, true knowledge.

NoteTwo words carry the whole chapter: kshetra, the field, which is the body with all that belongs to it, and kshetrajna, the knower of the field, which is the one who is aware of it.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ १३.३ ॥

Tat kshetram yach cha yadrik cha yadvikari yatash cha yat
Sa cha yo yatprabhavash cha tat samasena me shrinu

MeaningHear from me briefly what the field is, what it is like, what changes it undergoes, where each thing comes from, who the knower is and what his power is.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३.४ ॥

Rishibhir bahudha gitam chhandobhir vividhaih prithak
Brahmasutrapadaish chaiva hetumadbhir vinishchitaih

MeaningThis has been sung of by sages in many ways, separately in various hymns, and also in the well-reasoned and decisive words of the Brahma Sutra.

NoteThe Brahma Sutra is the classical text that sets out the teaching of the Upanishads in short aphorisms. The verse names it as one of the older sources for this subject.

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३.५ ॥

Mahabhutany ahankaro buddhir avyaktam eva cha
Indriyani dashaikam cha pancha chendriyagocharah

MeaningThe great elements, the sense of ego, understanding and the unmanifest source; the ten senses and the mind, and the five objects of the senses;

NoteVerses 5 and 6 list the parts of the field in the language of the Sankhya tradition, from the elements to consciousness and steadiness. Here the list is used to describe what we are aware of, not who is aware.

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३.६ ॥

Ichchha dveshah sukham duhkham sanghatash chetana dhritih
Etat kshetram samasena savikaram udahritam

Meaningdesire, aversion, pleasure, pain, the body as a whole, consciousness and steadiness: this is the field, described in brief together with its changes.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३.७ ॥

Amanitvam adambhitvam ahimsa kshantir arjavam
Acharyopasanam shaucham sthairyam atmavinigrahah

MeaningAbsence of pride, absence of pretence, non-violence, patience, honesty, service of the teacher, purity, steadiness and self-control;

NoteFrom verse 7 to 11 comes a list of twenty qualities that the chapter calls knowledge. It is unusual: knowledge is described as a way of living and not as information.

इन्द्रियार्थेषु वैराग्यमनहंकार एव च
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३.८ ॥

Indriyartheshu vairagyam anahankara eva cha
Janmamrityujaravyadhiduhkhadoshanudarshanam

Meaningdetachment from the objects of the senses, absence of egoism, and a clear look at the pain and fault in birth, death, old age and sickness;

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३.९ ॥

Asaktir anabhishvangah putradaragrihadishu
Nityam cha samachittatvam ishtanishtopapattishu

Meaningfreedom from clinging, and from over-attachment to son, wife, home and the like, and an evenness of mind always, towards both wanted and unwanted events;

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३.१० ॥

Mayi chananyayogena bhaktir avyabhicharini
Viviktadeshasevitvam aratir janasamsadi

Meaningunwavering devotion to me through single-minded yoga, living in a quiet place, and no liking for the crowds of people;

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३.११ ॥

Adhyatmajnananityatvam tattvajnanarthadarshanam
Etaj jnanam iti proktam ajnanam yad ato 'nyatha

Meaningconstancy in knowledge of the self, and seeing what the knowledge of truth is for: all this is called knowledge, and what is different from it is ignorance.

NoteThe list closes with a sentence that sums it up: this is knowledge, and what is different is ignorance.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३.१२ ॥

Jneyam yat tat pravakshyami yaj jnatvamritam ashnute
Anadimat param brahma na sat tan nasad uchyate

MeaningI will tell you what is to be known, by knowing which one tastes immortality. It is the beginning-less supreme Brahman, said to be neither being nor non-being.

NoteHere the subject changes from the field to what is to be known. The words na sat tan nasad are read in different ways by commentators, but all agree that they point to something beyond ordinary description.

सर्वतःपाणिपादं तत्सर्वतोक्षिशिरोमुखम्
सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३.१३ ॥

Sarvatahpanipadam tat sarvatokshishiromukham
Sarvatahshrutimal loke sarvam avritya tishthati

MeaningIt has hands and feet everywhere, eyes, heads and mouths everywhere, and ears everywhere. It stays in the world, enclosing everything.

NoteVerses 13 to 17 describe the supreme in paradoxes: it has hands and feet everywhere and yet has no senses, it is near and far, divided and undivided. A very similar verse is found in the Shvetashvatara Upanishad, which shows how closely the Gita draws on older teaching.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३.१४ ॥

Sarvendriyagunabhasam sarvendriyavivarjitam
Asaktam sarvabhrich chaiva nirgunam gunabhoktri cha

MeaningIt seems to have the qualities of all the senses, yet is without any senses. It is unattached, yet supports all. It is free of the qualities, yet enjoys them.

बहिरन्तश्च भूतानामचरं चरमेव च
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३.१५ ॥

Bahir antash cha bhutanam acharam charam eva cha
Sukshmatvat tad avijneyam durastham chantike cha tat

MeaningIt is outside and inside of beings. It is both unmoving and moving. Because it is subtle it cannot be grasped, and it is both far away and near.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३.१६ ॥

Avibhaktam cha bhuteshu vibhaktam iva cha sthitam
Bhutabhartri cha taj jneyam grasishnu prabhavishnu cha

MeaningIt is undivided among beings and yet seems divided. It is to be known as the supporter of beings, who swallows them and brings them forth again.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३.१७ ॥

Jyotisham api taj jyotis tamasah param uchyate
Jnanam jneyam jnanagamyam hridi sarvasya vishthitam

MeaningIt is called the light of lights, beyond darkness. It is knowledge, what is to be known and what knowledge leads to, and it is seated in the heart of everyone.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३.१८ ॥

Iti kshetram tatha jnanam jneyam choktam samasatah
Madbhakta etad vijnaya madbhavayopapadyate

MeaningSo the field, knowledge and what is to be known have been told briefly. My devotee, knowing this, becomes fit for union with my nature.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ १३.१९ ॥

Prakritim purusham chaiva viddhy anadi ubhav api
Vikaramsh cha gunamsh chaiva viddhi prakritisambhavan

MeaningKnow that both prakriti, nature, and purusha, the person, are without beginning. Know also that changes and the three qualities arise from prakriti.

NotePrakriti and purusha, nature and the person, are the two basic ideas of Sankhya. In the Gita both are said to be without beginning, and the teaching connects them with the Lord rather than treating them as two independent powers.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३.२० ॥

Karyakaranakartritve hetuh prakritir uchyate
Purushah sukhaduhkhanam bhoktritve hetur uchyate

MeaningPrakriti, nature, is said to be the cause where there is effect, cause and the act of doing. Purusha, the person, is said to be the cause where there is the experience of pleasure and pain.

NoteThe critical edition reads kāryakāraṇakartṛtve, effect, cause and doing. The printed text reads kāryakaraṇakartṛtve, with a short a, which commentators take as the body and the sense organs, the instruments of doing. The idea is much the same in both: nature is behind what is done and how it is done, and the purusha is the one who experiences the result.

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३.२१ ॥

Purushah prakritistho hi bhunkte prakritijan gunan
Karanam gunasango 'sya sadasadyonijanmasu

MeaningThe purusha, resting in prakriti, experiences the qualities born of prakriti. Attachment to the qualities is the reason for its births in good and bad wombs.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३.२२ ॥

Upadrashtanumanta cha bharta bhokta maheshvarah
Paramatmeti chapy ukto dehe 'smin purushah parah

MeaningThe supreme purusha in this body is called the witness, the one who permits, the supporter, the experiencer, the great lord and the supreme self.

NoteA single verse gives six names for the purusha: witness, permitter, supporter, experiencer, great lord, and the supreme self. It shows how one reality is seen from different sides.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३.२३ ॥

Ya evam vetti purusham prakritim cha gunaih saha
Sarvatha vartamano 'pi na sa bhuyo 'bhijayate

MeaningOne who knows in this way the purusha and prakriti with its qualities is not born again, however he may live.

ध्यानेनात्मनि पश्यन्ति के चिदात्मानमात्मना
अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥ १३.२४ ॥

Dhyanenatmani pashyanti ke chid atmanam atmana
Anye sankhyena yogena karmayogena chapare

MeaningSome see the self in themselves by the self through meditation. Others do so through the yoga of Sankhya, and others through the yoga of action.

NoteVerses 24 and 25 list several paths to the same end: meditation, the yoga of Sankhya, the yoga of action, and simple faith in what is heard. This is one of the places where the Gita makes room for different temperaments.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३.२५ ॥

Anye tv evam ajanantah shrutvanyebhya upasate
Te 'pi chatitaranty eva mrityum shrutiparayanah

MeaningOthers, who do not know this, worship after hearing from others. They too, devoted to what they have heard, cross beyond death.

यावत्संजायते किं चित्सत्त्वं स्थावरजङ्गमम्
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३.२६ ॥

Yavat sanjayate kim chit sattvam sthavarajangamam
Kshetrakshetrajnasamyogat tad viddhi bharatarshabha

MeaningWhatever being is born, moving or unmoving, know it, best of the Bharatas, as coming from the union of the field and its knower.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३.२७ ॥

Samam sarveshu bhuteshu tishthantam parameshvaram
Vinashyatsv avinashyantam yah pashyati sa pashyati

MeaningOne who sees the supreme Lord standing equally in all beings, not perishing when they perish, truly sees.

NoteVerses 27 to 29 repeat the phrase one who sees, sees, as a definition of what real seeing is.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३.२८ ॥

Samam pashyan hi sarvatra samavasthitam ishvaram
Na hinasty atmanatmanam tato yati param gatim

MeaningSeeing the Lord present equally everywhere, a person does not harm the self by the self, and so goes to the highest goal.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३.२९ ॥

Prakrityaiva cha karmani kriyamanani sarvashah
Yah pashyati tathatmanam akartaram sa pashyati

MeaningOne who sees that all actions are done by prakriti alone, and that the self is not the doer, truly sees.

NoteThis verse links back to chapter 3, where actions are said to be done by the qualities of nature, and it says that seeing the self as not the doer is the right way to see.

यदा भूतपृथग्भावमेकस्थमनुपश्यति
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥ १३.३० ॥

Yada bhutaprithagbhavam ekastham anupashyati
Tata eva cha vistaram brahma sampadyate tada

MeaningWhen one sees the separateness of beings as resting in the one, and spreading out from it, then one becomes Brahman.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३.३१ ॥

Anaditvan nirgunatvat paramatmayam avyayah
Sharirastho 'pi kaunteya na karoti na lipyate

MeaningBecause it is without beginning and without qualities, this supreme self is unchanging. Though it is in the body, Arjuna, it does not act and is not stained.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३.३२ ॥

Yatha sarvagatam saukshmyad akasham nopalipyate
Sarvatravasthito dehe tathatma nopalipyate

MeaningAs the all-pervading space is not stained, because it is subtle, so the self present everywhere in the body is not stained.

NoteThe picture is space, which holds everything and is not stained by what it holds.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३.३३ ॥

Yatha prakashayaty ekah kritsnam lokam imam ravih
Kshetram kshetri tatha kritsnam prakashayati bharata

MeaningAs one sun lights up this whole world, so the lord of the field lights up the whole field, Arjuna.

NoteA second picture: the sun lights up the whole world without being changed by it.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३.३४ ॥

Kshetrakshetrajnayor evam antaram jnanachakshusha
Bhutaprakritimoksham cha ye vidur yanti te param

MeaningThose who know in this way, with the eye of knowledge, the difference between the field and its knower, and the release of beings from prakriti, go to the Supreme.

NoteThe chapter ends by calling the difference between the field and the knower of the field knowledge to be seen with the eye of knowledge. The word bhutaprakritimoksha, release from nature of beings, is read by commentators in more than one way.