Chapter 13
Chapter 13: Kshetra Kshetrajna Vibhaga Yoga
The Yoga of the Field and the Knower of the Field
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Arjuna’s Question (introductory verse)
arjuna uvāca
prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñam eva ca |
etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava ||
arjuna uvacha
prakritim purushan chaiva kshetran kshetrajnam eva cha |
etad veditum ichchhami jnanan jneyan cha keshava ||
Translation: Arjuna inquired: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
Verse 13.1
śrī-bhagavān uvāca
idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate |
etad yo vetti taṁ prāhuḥ kṣetrajña iti tad-vidaḥ ||1||
shri-bhagavan uvacha
idam shariran kaunteya kshetram ity abhidhiyate |
etad yo vetti tam prahuh kshetrajna iti tad-vidah ||1||
Translation: The Supreme Lord said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.
Verse 13.2
kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata |
kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama ||2||
kshetrajnan chapi mam viddhi sarva-kshetreshu bharata |
kshetra-kshetrajnayor jnanam yat taj jnanam matam mama ||2||
Translation: O Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.
Verse 13.3
tat kṣetraṁ yacca yādṛk ca yad-vikāri yataś ca yat |
sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu ||3||
tat kshetram yachcha yadrik cha yad-vikari yatash cha yat |
sa cha yo yat-prabhavash cha tat samasena me shrinu ||3||
Translation: Now hear from Me in brief about what this field of activities is, what changes it undergoes, whence it is produced, who that knower of the field is, and what his powers are.
Verse 13.4
ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak |
brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ ||4||
rishibhir bahudha gitan chhandobhir vividhaih prithak |
brahma-sutra-padaish chaiva hetumadbhir vinishchitaih ||4||
Translation: This knowledge of the field of activities and of the knower of the field is described by various sages in various Vedic writings—especially in the Vedanta-sutra—and is presented with reasoning as to cause and effect.
Verses 13.5–6
mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ ||5||
maha-bhutany ahankaro buddhir avyaktam eva cha |
indriyani dashaikan cha pancha chendriya-gocharah ||5||
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaś cetanā dhṛtiḥ |
etat kṣetraṁ samāsena savikāram udāhṛtam ||6||
ichchha dveshah sukhan duhkham sanghatash chetana dhritih |
etat kshetram samasena savikaram udahritam ||6||
Translation: The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, life symptoms, and convictions—all these are considered in summary to be the field of activities and its interactions.
Verses 13.7–11
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam |
ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ ||7||
amanitvam adambhitvam ahimsa kshantir arjavam |
acharyopasanam shaucham sthairyam atma-vinigrahah ||7||
indriyārtheṣu vairāgyam anahaṅkāra eva ca |
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ||8||
indriyartheshu vairagyam anahankara eva cha |
janma-mrityu-jara-vyadhi-duhkha-doshanudarshanam ||8||
asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu |
nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu ||9||
asaktir anabhishvangah putra-dara-grihadishu |
nityan cha sama-chittatvam ishtanishtopapattishu ||9||
mayi cānanya-yogena bhaktir avyabhicāriṇī |
vivikta-deśa-sevitvam aratir jana-saṁsadi ||10||
mayi chananya-yogena bhaktir avyabhicharini |
vivikta-desha-sevitvam aratir jana-samsadi ||10||
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam |
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā ||11||
adhyatma-jnana-nityatvan tattva-jnanartha-darshanam |
etaj jnanam iti proktam ajnanam yad ato ’nyatha ||11||
Translation: Humility, non-vanity, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, freedom from false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion unto Me, aspiring for a solitary place, detaching oneself from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance.
Verse 13.12
jñeyaṁ yat tat pravakṣyāmi yaj jñātvā’mṛtam aśnute |
anādi mat-param brahma na sat tan nāsad ucyate ||12||
jneyam yat tat pravakshyami yaj jnatva’mritam ashnute |
anadi mat-param brahma na sat tan nasad uchyate ||12||
Translation: I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.
Verse 13.13
sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣi-śiro-mukham |
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati ||13||
sarvatah pani-padan tat sarvato ’kshi-shiro-mukham |
sarvatah shrutimal loke sarvam avritya tishthati ||13||
Translation: Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.
Verse 13.14
sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam |
asaktaṁ sarva-bhṛc caiva nirguṇaṁ guṇa-bhoktṛ ca ||14||
sarvendriya-gunabhasam sarvendriya-vivarjitam |
asaktam sarva-bhrich chaiva nirgunan guna-bhoktri cha ||14||
Translation: The Supersoul is the original source of all senses, yet He is without senses. He is unattached, yet He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.
Verse 13.15
bahir antaś ca bhūtānām acaraṁ caram eva ca |
sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat ||15||
bahir antash cha bhutanam acharan charam eva cha |
sukshmatvat tad avijneyan durasthan chantike cha tat ||15||
Translation: The Supreme Truth exists outside and inside of all living entities, both moving and nonmoving. Because He is subtle, He is beyond our power of seeing or knowing. Although far away, He is also near to all.
Verse 13.16
avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam |
bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca ||16||
avibhaktan cha bhuteshu vibhaktam iva cha sthitam |
bhuta-bhartri cha taj jneyan grasishnu prabhavishnu cha ||16||
Translation: Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, you are to understand that He devours and develops all.
Verse 13.17
jyotiṣām api taj jyotis tamasaḥ param ucyate |
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam ||17||
jyotisham api taj jyotis tamasah param uchyate |
jnanan jneyan jnana-gamyam hridi sarvasya vishthitam ||17||
Translation: He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifest. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.
Verse 13.18
iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ |
mad-bhakta etad vijñāya mad-bhāvāyopapadyate ||18||
iti kshetran tatha jnanan jneyan choktam samasatah |
mad-bhakta etad vijnaya mad-bhavayopapadyate ||18||
Translation: Thus the field of activities [the body], knowledge, and the knowable have been briefly described by Me. My devotees who understand this thoroughly attain to My nature.
Verse 13.19
prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-sambhavān ||19||
prakritim purushan chaiva viddhy anadi ubhav api |
vikaramsh cha gunamsh chaiva viddhi prakriti-sambhavan ||19||
Translation: Material nature and the living entities should be understood as beginningless. Their transformations and the modes of matter are products of material nature.
Verse 13.20
kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate |
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate ||20||
karya-karana-kartritve hetuh prakritir uchyate |
purushah sukha-duhkhanam bhoktritve hetur uchyate ||20||
Translation: Material nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
Verse 13.21
puruṣaḥ prakṛtistho hi bhuṅkte prakṛti-jān guṇān |
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu ||21||
purushah prakritistho hi bhunkte prakriti-jan gunan |
karanan guna-sango ’sya sad-asad-yoni-janmasu ||21||
Translation: The living entity in material nature thus enjoys the modes of nature by interacting with them. This is due to his association with that material nature. Thus he meets with good and evil among various species.
Verse 13.22
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpy ukto dehe ’smin puruṣaḥ paraḥ ||22||
upadrashtanumanta cha bharta bhokta maheshvarah |
paramatmeti chapy ukto dehe ’smin purushah parah ||22||
Translation: 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.
Verse 13.23
ya evam vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha |
sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate ||23||
ya evam vetti purusham prakritin cha gunaih saha |
sarvatha vartamano ’pi na sa bhuyo ’bhijayate ||23||
Translation: One who understands this philosophy in relation to material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.
Verse 13.24
dhyānenātmani paśyanti kecid ātmānam ātmanā |
anye sāṅkhyena yogena karma-yogena cāpare ||24||
dhyanenatmani pashyanti kechid atmanam atmana |
anye sankhyena yogena karma-yogena chapare ||24||
Translation: Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.
Verse 13.25
anye tv evam ajānantaḥ śrutvānyebhya upāsate |
te ’pi cātitaranty eva mṛtyuṁ śruti-parāyaṇāḥ ||25||
anye tv evam ajanantah shrutvanyebhya upasate |
te ’pi chatitaranty eva mrityum shruti-parayanah ||25||
Translation: Again there are those who, not being 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 path of birth and death.
Verse 13.26
yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam |
kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha ||26||
yavat sanjayate kinchit sattvam sthavara-jangamam |
kshetra-kshetrajna-samyogat tad viddhi bharatarshabha ||26||
Translation: O chief of the Bharatas, whatever you see exists, both moving and nonmoving, is only a combination of the field of activities and the knower of the field.
Verse 13.27
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram |
vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati ||27||
samam sarveshu bhuteshu tishthantam parameshvaram |
vinashyatsv avinashyantam yah pashyati sa pashyati ||27||
Translation: One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.
Verse 13.28
samaṁ paśyan hi sarvatra samavasthitam īśvaram |
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim ||28||
samam pashyan hi sarvatra samavasthitam ishvaram |
na hinasty atmanatmanan tato yati paran gatim ||28||
Translation: One who sees the Supreme Lord abiding equally everywhere does not degrade himself by his own mind, and thus he reaches the supreme destination.
Verse 13.29
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānam akartāraṁ sa paśyati ||29||
prakrityaiva cha karmani kriyamanani sarvashah |
yah pashyati tathatmanam akartaram sa pashyati ||29||
Translation: One who sees that all activities are performed by the body, which is created by material nature, and sees that the self does not do anything, actually sees.
Verse 13.30
yadā bhūta-pṛthag-bhāvam ekastham anupaśyati |
tata eva ca vistāraṁ brahma sampadyate tadā ||30||
yada bhuta-prithag-bhavam ekastham anupashyati |
tata eva cha vistaram brahma sampadyate tada ||30||
Translation: When a sensible man ceases to see different identities due to different material bodies and sees how beings are expanded everywhere, he attains to the Brahman conception.
Verse 13.31
anāditvān nirguṇatvāt paramātmāyam avyayaḥ |
śarīra-stho ’pi kaunteya na karoti na lipyate ||31||
anaditvan nirgunatvat paramatmayam avyayah |
sharira-stho ’pi kaunteya na karoti na lipyate ||31||
Translation: Being beginningless and beyond the material modes, the imperishable Supreme Soul, though situated within the body, neither acts nor is entangled, O son of Kunti.
Verse 13.32
yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate ||32||
yatha sarva-gatam saukshmyad akasham nopalipyate |
sarvatravasthito dehe tathatma nopalipyate ||32||
Translation: The all-pervading sky, because of its subtle nature, does not mix with any other element, although it is all-pervading. Similarly, the soul situated in the body does not mix with the body, although situated in it.
Verse 13.33
yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ |
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata ||33||
yatha prakashayaty ekah kritsnam lokam imam ravih |
kshetran kshetri tatha kritsnam prakashayati bharata ||33||
Translation: O son of Bharata, as the single sun illuminates this entire universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
Verse 13.34
kṣetra-kṣetrajñayor evam antaraṁ jñāna-cakṣuṣā |
bhūta-prakṛti-mokṣaṁ ca ye vidur yānti te param ||34||
kshetra-kshetrajnayor evam antaran jnana-chakshusha |
bhuta-prakriti-mokshan cha ye vidur yanti te param ||34||
Translation: Those who see with the eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.