Chapter 13
Kshetra Kshetrajna Vibhaga Yoga
क्षेत्र क्षेत्रज्ञ विभाग योग
Total Shlokas: 35Sanskrit + English Meaning
Shloka 1
अर्जुन उवाच। प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च। एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव।।13.1।।
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Arjuna says: I wish to know about Prakriti (nature) and Purusha (the soul), the field and the knower of the field, knowledge and the object of knowledge.
Shloka 2
श्री भगवानुवाच। इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते। एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः।।13.2।।
Show Meaning
Krishna says: This body is called the field (Kshetra), and one who knows it is called the knower of the field (Kshetrajna). Understand this distinction between the body and the conscious entity within it.
Shloka 3
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।13.3।।
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Know Me as the knower of the field in all fields. Knowledge of both the field and its knower is true knowledge, according to Krishna.
Shloka 4
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे शृणु।।13.4।।
Show Meaning
What the field is, what its nature is, what its modifications are, whence it comes, who the knower of the field is, and what his powers are — hear this briefly from Krishna.
Shloka 5
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः।।13.5।।
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This truth has been sung by sages in various ways, in various Vedic hymns, and especially in the well-reasoned and definitive verses of the Brahma Sutras.
Shloka 6
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः।।13.6।।
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The great elements, ego, intellect, the unmanifest, the ten senses, the mind, and the five sense objects — these constitute the field and its modifications.
Shloka 7
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।।13.7।।
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Desire, aversion, pleasure, pain, the physical body, consciousness, and firmness — this is a brief description of the field along with its modifications.
Shloka 8
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः।।13.8।।
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Humility, modesty, non-violence, forbearance, uprightness, service to the teacher, purity, steadfastness, and self-control...
Shloka 9
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्।।13.9।।
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...detachment from sense objects, absence of ego, perception of the misery of birth, death, old age, sickness, and pain...
Shloka 10
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु।।13.10।।
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...non-attachment, absence of clinging to son, wife, home, and the rest, constant even-mindedness in desirable and undesirable events...
Shloka 11
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि।।13.11।।
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...unwavering devotion to Krishna through exclusive yoga, resorting to solitary places, distaste for the company of worldly people...
Shloka 12
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा।।13.12।।
Show Meaning
...constancy in Self-knowledge and perception of the goal of true knowledge — all this is declared to be knowledge. What is contrary to this is ignorance. These verses (13.8-12) describe the twenty qualities that constitute true knowledge.
Shloka 13
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते।।13.13।।
Show Meaning
Krishna now describes the object of knowledge, knowing which one attains immortality: the beginningless Supreme Brahman, which is said to be neither being nor non-being.
Shloka 14
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।13.14।।
Show Meaning
With hands and feet everywhere, eyes, heads, and faces everywhere, with ears everywhere — It (Brahman) exists pervading everything in this world.
Shloka 15
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।13.15।।
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Appearing to have the functions of all the senses yet devoid of all senses, unattached yet supporting all, free from the three modes yet experiencing them.
Shloka 16
बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।13.16।।
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Inside and outside of all beings, moving and unmoving, incomprehensible due to Its subtlety, It stands far away and yet very near.
Shloka 17
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।
Show Meaning
Though undivided, It appears to be divided among beings. It is to be known as the sustainer, destroyer, and creator of all beings.
Shloka 18
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।।13.18।।
Show Meaning
Brahman is the light of all lights, said to be beyond darkness. It is knowledge, the object of knowledge, and the goal of knowledge, seated in the hearts of all.
Shloka 19
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते।।13.19।।
Show Meaning
Thus the field, knowledge, and the object of knowledge have been briefly described. Understanding this, Krishna's devotee becomes qualified to attain the Divine nature.
Shloka 20
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्।।13.20।।
Show Meaning
Know that both Prakriti (nature) and Purusha (the soul) are beginningless. All modifications and the three modes of nature are born of Prakriti.
Shloka 21
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते।।13.21।।
Show Meaning
Prakriti is said to be the cause of all material effects and instruments, while the Purusha (soul) is the cause of the experience of pleasure and pain.
Shloka 22
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु।।13.22।।
Show Meaning
The soul seated in Prakriti experiences the modes of nature born of Prakriti. Attachment to these modes is the cause of birth in good and evil wombs.
Shloka 23
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः।।13.23।।
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The Supreme Being in this body is also called the witness, the approver, the sustainer, the experiencer, the great Lord, and the Supreme Self.
Shloka 24
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते।।13.24।।
Show Meaning
One who thus knows the Purusha and Prakriti along with the three modes of nature is not born again, regardless of their present condition.
Shloka 25
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे।।13.25।।
Show Meaning
Some perceive the Self through meditation, some through the path of knowledge, and some through the path of action. Each path is valid according to one's nature.
Shloka 26
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः।।13.26।।
Show Meaning
Others, however, not knowing these paths, worship as they have heard from others. They too cross beyond death by virtue of their faith in what they have heard.
Shloka 27
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ।।13.27।।
Show Meaning
Whatever being is born — whether moving or unmoving — know it to be produced from the union of the field and the knower of the field (matter and spirit).
Shloka 28
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।।13.28।।
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One who sees the Supreme Lord dwelling equally in all beings, imperishable within the perishable — that person truly sees.
Shloka 29
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्।।13.29।।
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Seeing the Lord equally present everywhere, one does not degrade the Self by the self, and thus reaches the supreme goal.
Shloka 30
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथात्मानमकर्तारं स पश्यति।।13.30।।
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One who sees that all actions are performed by Prakriti alone and that the Self is the non-doer — that person truly sees.
Shloka 31
यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।13.31।।
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When one perceives the diversity of beings as rooted in the One, and their expansion as proceeding from that One alone — then one attains Brahman.
Shloka 32
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते।।13.32।।
Show Meaning
Being without beginning and devoid of any modes of nature, this imperishable Supreme Self, though dwelling in the body, neither acts nor is tainted, O Arjuna.
Shloka 33
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते।।13.33।।
Show Meaning
As the all-pervading space is not tainted because of its subtlety, so the Self seated everywhere in the body is not tainted. The Self remains pure regardless of the body's condition.
Shloka 34
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।।13.34।।
Show Meaning
Just as one sun illuminates the entire world, so the Lord of the field (the Self) illuminates the entire field (body). Consciousness is the light that makes all experience possible.
Shloka 35
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्।।13.35।।
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Those who, with the eye of knowledge, perceive the distinction between the field and its knower, and the liberation of beings from material nature — they attain the Supreme.