Bhagavad Gita · Chapter 13 of 18 · 35 verses
The Field and the Knower
Kṣetra Kṣetrajña Vibhāga Yoga
What this chapter teaches
Distinguishing the mortal body (kṣetra, 'the field') from the immortal conscious knower (kṣetrajña). True knowledge is knowing the difference between these two.
Chapter 13 presents the Sāṅkhya philosophy of the Gita in its clearest form. The 'field' (kṣetra) is the body-mind complex — the five elements, ego, intellect, the ten senses, five sense-objects, desire, hatred, pleasure, pain, the aggregate of life, consciousness, and fortitude. The 'knower of the field' (kṣetrajña) is the pure Witness — the same in all bodies. This knower is the Supreme — Brahman in its indwelling aspect. Real wisdom (jñāna) consists of recognizing this distinction between the passing field of experience and the eternal witnessing Presence.
All 35 verses — Sanskrit, transliteration, English
अर्जुन उवाच प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च। एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव॥
arjuna uvāca prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñameva ca | etadveditumicchāmi jñānaṁ jñeyaṁ ca keśava ||
Swami Gambhirananda has not translated this sloka. Many editions of the Bhagavadgita do not contain this sloka, including the commentary by Sankaracharya. If this sloka is included, the total number of slokas in the Bhagavadgita is 701.
श्री भगवानुवाचइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥
śrī bhagavānuvācaidaṁ śarīraṁ kaunteya kṣetramityabhidhīyate|etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ ||
The Blessed Lord said O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥
kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata | kṣetrakṣetrajñayorjñānaṁ yattajjñānaṁ mataṁ mama ||
And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowlege of th field and the knower of the field.
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु॥
tatkṣetraṁ yacca yādṛk ca yadvikāri yataśca yat|sa ca yo yatprabhāvaśca tatsamāsena me śrṛṇu ||
Hear from Me in brief about (all) that as to what that field is and how it is; what its changes are, and from what cause arises what effect; and who He is, and what His powers are.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः॥
ṛṣibhirbahudhā gītaṁ chandobhirvividhaiḥ pṛthak|brahmasūtrapadaiścaiva hetumadbhirviniśicataiḥ ||
It has been sung of in various ways by the Rsis, separately by the different kinds [The different branches of Vedic texts.] of Vedic texts, and also by the rational and convicing sentences themselves which are indicatvie of and lead of Brahman.
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥
mahābhūtānyahaṅkāro buddhiravyaktameva ca|indriyāṇi daśaikaṁ ca pañca cendriyagocarāḥ ||
The great elements, egoism, intellect and the Unmanifest itself; the ten organs and the one, and the five objects of the senses;
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanādhṛtiḥ|etatkṣetraṁ samāsena savikāramudāhṛtam ||
Desire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude- this field, together with its modifications, has been spoken of briefly.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥
amānitvamadambhitvamahiṁsā kṣāntirārjavam|ācāryopāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ ||
Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs;
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥
indriyārtheṣu vairāgyamanahaṅkāra eva ca|janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||
Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु।नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥
asakitaranabhiṣvaṅgaḥ putradāragṛhādiṣu|nityaṁ ca samacittatvamiṣṭāniṣṭopapattiṣu ||
Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant eanimity of the mind with regard to the attainment of the desirable and the undesirable;
मयि चानन्ययोगेन भक्ितरव्यभिचारिणी।विविक्तदेशसेवित्वमरतिर्जनसंसदि॥
mayi cānanyayogena bhakitaravyabhicāriṇī|viviktadeśasevitvamaratirjanasaṁsadi ||
And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people;
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा॥
adhyātmajñānanityatvaṁ tattvajñānārthadarśanam|etajjñānamiti proktamajñānaṁ yadatonyathā ||
Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality-this is spoken of as Knowledge. Ignorance is that which is other than this.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते॥
jñeyaṁ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute|anādimatparaṁ brahma na sattannāsaducyate ||
I shall speak of that which is to be known, by realizing which one attains Immortality. The supreme Brahman is without any beginning. That is called neither being nor non-being.
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥
sarvataḥ pāṇipādaṁ tatsarvato'kṣiśiromukham|sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||
That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च॥
sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam|asaktaṁ sarvabhṛccaiva nirguṇaṁ guṇabhoktṛ ca ||
Shining through the functions of all the organs, (yet) devoid of all the organs; unattached, and verily the supporter of all; without ality, and the perceiver of alities;
बहिरन्तश्च भूतानामचरं चरमेव च।सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्॥
bahirantaśca bhūtānāmacaraṁ carameva ca|sūkṣmatvāttadavijñeyaṁ dūrasthaṁ cāntike ca tat ||
Existing outside and inside all beings; moving as well as non-moving, It is incomprehensible due to subtleness. So also, It is far away, and yet near.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च॥
avibhaktaṁ ca bhūteṣu vibhaktamiva ca sthitam|bhūtabhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca ||
And the Knowable, though undivided, appears to be existing as divided in all beings, and It is the sustainer of all beings as also the devourer and originator.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्॥
jyotiṣāmapi tajjyotistamasaḥ paramucyate|jñānaṁ jñeyaṁ jñānagamyaṁ hṛdi sarvasya viṣṭhitam ||
That is the Light even of the lights; It is spoken of as beyond darkness. It is Knowledge, the Knowable, and the Known. It exists specially [A variant reading is dhisthitam.-Tr.] in the hearts of all.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते॥
iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ|madbhakta etadvijñāya madbhāvāyopapadyate ||
Thus has been spoken of in brief the field as also Knowledge and the Knowable. By understanding this My devotee becomes alified for My state.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्॥
prakṛtiṁ puruṣaṁ caiva viddhyanādī ubhāvapi|vikārāṁśca guṇāṁścaiva viddhi prakṛtisaṁbhavān ||
Know both Nature and also the individual soul [Prakrti is sometimes translated as matter, and purusa as spirit.-Tr.] to be verily without beginning; know the modifications as also the alities as born of Nature.
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate|puruṣaḥ sukhaduḥkhānāṁ bhoktṛtve heturucyate ||
With regard to the source of body and organs, Nature is said to be the cause. The soul is the cause so far as enjoyership of happiness and sorrow is concerned.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān|kāraṇaṁ guṇasaṅgo'sya sadasadyonijanmasu ||
Since the soul is seated in Nature, therefore it experiences the alities born of Nature. Contact with the alities is the cause of its births in good and evil wombs.
उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥
upadraṣṭā'numantā ca bhartā bhoktā maheśvaraḥ|paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ||
He who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as the transcendental Self is the supreme Person in this body.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह।सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥
ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥsaha|sarvathā vartamāno'pi na sa bhūyo'bhijāyate ||
He who knows thus the Person and Nature along with the alities will not be born again, in whatever way he may live.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।अन्ये सांख्येन योगेन कर्मयोगेन चापरे॥
dhyānenātmani paśyanti kecidātmānamātmanā|anye sāṁkhyena yogena karmayogena cāpare ||
Through meditation some realize the Self in (their) intellect with the help of the internal organ; others through Sankhya-yoga, and others through Karma-yoga.
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः॥
anye tvevamajānantaḥ śrutvā'nyebhya upāsate|te'pi cātitarantyeva mṛtyuṁ śrutiparāyaṇāḥ ||
Others, agian, who do not know thus, take to thinking after hearing from others; they, too, who are devoted to hearing, certainly overcome death.
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥
yāvatsañjāyate kiñcitsattvaṁ sthāvarajaṅgamam|kṣetrakṣetrajñasaṁyogāttadviddhi bharatarṣabha ||
O scion of the Bharata dynasty, whatever object, moving or non-moving, comes into being, know that to be from the association of the field and the Knower of the field!
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram|vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati ||
He sees who sees the supreme Lord as existing eally in all beings, and as the Imperishable among the perishable.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्॥
samaṁ paśyanhi sarvatra samavasthitamīśvaram|na hinastyātmanā''tmānaṁ tato yāti parāṁ gatim ||
Since by seeing eally God who is present alike everywhere he does not injure the Self by the Self, therefore he attains the supreme Goal.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ|yaḥ paśyati tathā''tmānamakartāraṁ sa paśyati ||
And he who sees actions as being done in various ways by Nature itself, and also the Self as the non-agent,-he sees.
यदा भूतपृथग्भावमेकस्थमनुपश्यति।तत एव च विस्तारं ब्रह्म सम्पद्यते तदा॥
yadā bhūtapṛthagbhāvamekasthamanupaśyati|tata eva ca vistāraṁ brahma sampadyate tadā ||
When one realizes that the state of diversity of living things is rooted in the One, and that their manifestation is also from That, then one becomes identified with Brahman.
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥
anāditvānnirguṇatvātparamātmāyamavyayaḥ|śarīrastho'pi kaunteya na karoti na lipyate ||
Being without beginning and without alities, O son of Kunti, this immutable, supreme Self does not act. nor is It affected [Also translated as tainted.-Tr.], although existing in the body.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते॥
yathā sarvagataṁ saukṣmyādākāśaṁ nopalipyate|sarvatrāvasthito dehe tathā''tmā nopalipyate ||
As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body [The singular number is used to denote a class, i.e. all bodies. See S.-Tr.], is not defiled.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥
yathā prakāśayatyekaḥ kṛtsnaṁ lokamimaṁ raviḥ|kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata ||
As the single sun illumines this whole world, similarly, O descendant of the Bharata dynasty, the Knower of the field illumines the whole field.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥
kṣetrakṣetrajñayorevamantaraṁ jñānacakṣuṣā|bhūtaprakṛtimokṣaṁ ca ye viduryānti te param ||
Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.
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