Chapter 13
Kshetra Kshetrajna Vibhaga Yoga
क्षेत्रक्षेत्रज्ञविभागयोग
The Yoga of Field and Knower of the Field · 35 verses
Summary · Path of Knowledge
This body is the field; the one who knows it is the knower of the field — and the Lord is the knower in every field. Krishna unfolds the virtues that are knowledge itself, then the One seated in all beings: undivided yet dwelling in all, light of all lights. One who sees the Supreme Lord present equally everywhere does not injure the Self by the Self.
field and knowerknowledge as virtueOne in all
1 Kshetra Kshetrajna Vibhaga Yoga अर्जुन उवाच |
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ||१३-१|| 13.1 There is no such translation for this sloka. ›2 Kshetra Kshetrajna Vibhaga Yoga श्रीभगवानुवाच |
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ||१३-२|| 13.2 The Lord said This body, O Arjuna, is called the Field, Ksetra. He who knows it is called the Filed-knower, Ksetrajna, by those who know the self. ›3 Kshetra Kshetrajna Vibhaga Yoga क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ||१३-३|| 13.3 And know Me also as the Field-Knower in all Fields, O Arjuna. The knowledge of the Field and its knower is, in My view, the true knowledge. ›4 Kshetra Kshetrajna Vibhaga Yoga तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ||१३-४|| 13.4 Listen briefly from Me what the Field is, and what it is like, what is modifications are, what purpose it serves, what it is; and who the self is and what Its powers are. ›5 Kshetra Kshetrajna Vibhaga Yoga ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् |
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ||१३-५|| 13.5 It has been sung by seers in various ways, in various distinctive hymns, and also in the well-reasoned and conclusive words of the Brahma-sutras. ›6 Kshetra Kshetrajna Vibhaga Yoga महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च |
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ||१३-६|| 13.6 The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses and the one, besides, the five objects of the senses; ›7 Kshetra Kshetrajna Vibhaga Yoga इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः |
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ||१३-७|| 13.7 Desire, hatred, pleasure and pain and the combination that constitutes the basis of consciousness (or the individual self). Thus this Ksetra has been briefly described with its modifications. ›8 Kshetra Kshetrajna Vibhaga Yoga अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ||१३-८|| 13.8 Modesty, absence of ostentation, non-injury, patience, sincerity, service of the preceptor, purity, firmness and self-restraint; ›9 Kshetra Kshetrajna Vibhaga Yoga इन्द्रियार्थेषु वैराग्यमनहंकार एव च |
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ||१३-९|| 13.9 Absence of desire with regard to sense-objects, and also absence of egotism, the perception of evil in birth, death, old age, disease and sorrow; ›10 Kshetra Kshetrajna Vibhaga Yoga असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ||१३-१०|| 13.10 Non-attachment, absence of clinging to son, wife, home and the like, and constant even-mindedness to all desirable and undesirable events; ›11 Kshetra Kshetrajna Vibhaga Yoga मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |
विविक्तदेशसेवित्वमरतिर्जनसंसदि ||१३-११|| 13.11 Constant devotion directed to Me alone, resort to solitary places and dislike for crowds: ›12 Kshetra Kshetrajna Vibhaga Yoga अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् |
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ||१३-१२|| 13.12 Constant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth - this is declared to be knowledge, and what is contrary to it is ignorance. ›13 Kshetra Kshetrajna Vibhaga Yoga ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते |
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ||१३-१३|| 13.13 I shall declare that which is to be known, knowing which one attains the immortal self. It is beginningless brahman having Me for the Highest (Anadi matparam); it is said to be neither being nor-being. ›14 Kshetra Kshetrajna Vibhaga Yoga सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् |
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ||१३-१४|| 13.14 Everywhere are Its hands and feet; Its eyes, heads and mouths are everywhere; Its ears are on all sides; and It exists encompassing all things. ›15 Kshetra Kshetrajna Vibhaga Yoga सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ||१३-१५|| 13.15 Shining by the functions of the senses, and yet devoid of the senses, detached and yet supporting all, devoid of Gunas and yet experiencing the Gunas; ›16 Kshetra Kshetrajna Vibhaga Yoga बहिरन्तश्च भूतानामचरं चरमेव च |
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ||१३-१६|| 13.16 It is within and without all beings; It is unmoving and yet moving; It is so subtle that none can comprehend It; It is far away, and yet It is very near. ›17 Kshetra Kshetrajna Vibhaga Yoga अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ||१३-१७|| 13.17 Undivided and yet remaining as if divided among beings, this self is to be known as the supporter of elements. It devours them and causes generation. ›18 Kshetra Kshetrajna Vibhaga Yoga ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते |
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ||१३-१८|| 13.18 The light of all lights, this is said to be beyond Tamas (darkness). It is known to be knowledge. It is to be attained by knowledge. It is present in the heart of all. ›19 Kshetra Kshetrajna Vibhaga Yoga इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः |
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ||१३-१९|| 13.19 Thus the Ksetra, knowledge and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state of being. ›20 Kshetra Kshetrajna Vibhaga Yoga प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ||१३-२०|| 13.20 Know that both Prakrti and the self (Purusa) are without beginning; know that all modifications and the attributes are born of Prakrti. ›21 Kshetra Kshetrajna Vibhaga Yoga कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते |
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ||१३-२१|| 13.21 The Prakrti is said to be the cause of agency to the body (Karya) and sense-organs (Karana). The self is said to be the cause of experiencing pleasure and pain. ›22 Kshetra Kshetrajna Vibhaga Yoga पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् |
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ||१३-२२|| 13.22 (a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti৷৷.
(b) ৷৷. Its attachment to these Gunas is the cause of birth in good and evil wombs. ›23 Kshetra Kshetrajna Vibhaga Yoga उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः |
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ||१३-२३|| 13.23 The self in the body is called spectator, approver, supporter, experiencer, the great lord and also the supreme self in the body. ›24 Kshetra Kshetrajna Vibhaga Yoga य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह |
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ||१३-२४|| 13.24 He who understands the self and the Prakrti thus with the Gunas is not born again, in whatever state he may be placed. ›25 Kshetra Kshetrajna Vibhaga Yoga ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना |
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ||१३-२५|| 13.25 Some perceive the self within the self (body) by meditation by the self (mind), others by Sankhya Yoga, and still others by Karma Yoga. ›26 Kshetra Kshetrajna Vibhaga Yoga अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते |
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ||१३-२६|| 13.26 But some, who do not know thus, having heard from others, worship accordingly - these too, who are devoted to what they hear, pass beyond death. ›27 Kshetra Kshetrajna Vibhaga Yoga यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् |
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ||१३-२७|| 13.27 Whatever being is born, whether it is moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field). ›28 Kshetra Kshetrajna Vibhaga Yoga समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ||१३-२८|| 13.28 Who sees the supreme ruler dwelling alike in all bodies and nevr perishing when they perish, he sees indeed. ›29 Kshetra Kshetrajna Vibhaga Yoga Essential समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ||१३-२९|| 13.29 For, seeing the ruler (i.e., self) abiding alike in every place, he does not injure the self by the self (mind) and therefore reaches the highest goal. ›30 Kshetra Kshetrajna Vibhaga Yoga प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः |
यः पश्यति तथात्मानमकर्तारं स पश्यति ||१३-३०|| 13.30 He who sees that all acts are done universally by Prakrti alone and likewise that the self is not the doer, he sees indeed. ›31 Kshetra Kshetrajna Vibhaga Yoga यदा भूतपृथग्भावमेकस्थमनुपश्यति |
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ||१३-३१|| 13.31 When he perceives the independent modes of existence of all beings centred in one, and as also their expansion from It alone, then he attains to brahman. ›32 Kshetra Kshetrajna Vibhaga Yoga अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः |
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ||१३-३२|| 13.32 This supreme self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as It is without Gunas. ›33 Kshetra Kshetrajna Vibhaga Yoga यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ||१३-३३|| 13.33 As the all-pervading etther is not tainted because of its subtlety, even so, the self abiding in the body everywhere, is not tainted. ›34 Kshetra Kshetrajna Vibhaga Yoga यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ||१३-३४|| 13.34 As the one sun illumines this whole world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illumine the whole Field (the body). ›35 Kshetra Kshetrajna Vibhaga Yoga क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ||१३-३५|| 13.35 Those who thus discern with the eye of knowledge the difference between the body or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and the means of deliverance from the manifested Prakrti - they attain the Supreme. ›