The thirteenth chapter of the Bhagavad Gita, titled क्षेत्रक्षेत्रज्ञविभागयोगः (Kshetra-Kshetrajna Vibhaga योग), opens with the echo of war drums on the fields of कुरुक्षेत्र. Here, in the heart of the महाभारत epic, श्रीकृष्ण and अर्जुन continue their profound dialogue, surrounded by the armies of the पाण्डवाः and कौरवाः.
This chapter's central theme is the distinction between the physical body (क्षेत्र) and the conscious self (क्षेत्रज्ञ). श्रीकृष्ण explains that the body, with all its sensations, memories, and desires, is like a field-ever-changing, subject to birth and decay. The true self, the आत्मा, is the knower of this field: silent, aware, untouched by time.
Looking ahead, the next chapter will dive deeper into the three fundamental qualities-गुणs-that shape human nature and behavior. But before that, श्रीकृष्ण lays the groundwork here, helping अर्जुन (and all of us) understand the difference between what we experience and the one who experiences. It is a call to wake up to our own awareness, to see ourselves not just as actors in the world, but as the silent witness behind it all.
ॐ श्री परमात्मने नमः
अथ त्रयोदशोऽध्यायः
क्षेत्रक्षेत्रज्ञविभागयोगः
Translation (भावार्थ):
Om. Salutations to the Supreme Self. Now begins the thirteenth chapter, called 'The Yoga of the Distinction between the Field and the Knower of the Field.'
अर्जुन उवाच
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतत् वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥0॥
Translation (भावार्थ):
Arjuna said: O Kesava, I wish to understand what is meant by nature and spirit, the field and its knower, as well as knowledge and what should be known.
श्री भगवानुवाच
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥1॥
Translation (भावार्थ):
The Blessed Lord said: Arjuna, this body is referred to as the field. One who understands this field is called the knower of the field by those who are wise.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥2॥
Translation (भावार्थ):
Know, Arjuna, that I am the knower of the field in all bodies. Understanding the distinction between the field and its knower is what I consider to be true knowledge.
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥3॥
Translation (भावार्थ):
Now listen as I explain to you, in brief, what the field is, its nature, its changes, its origin, and also who the knower of the field is and what powers they possess.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥4॥
Translation (भावार्थ):
The sages have explained this subject in many ways, using diverse Vedic hymns and also through the logical and definitive statements of the Brahma Sutras.
महाभूतान्यहङ्कारः बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥5॥
Translation (भावार्थ):
The five great elements, the sense of ego, the intellect, the unmanifest, the ten senses and the mind, and the five objects of the senses-these together make up the field.
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥6॥
Translation (भावार्थ):
Desire, aversion, pleasure, pain, the physical body as an aggregate, consciousness, and steadfastness-these, along with their various changes, are briefly described as the field.
अमानित्वमदम्भित्वम् अहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥7॥
Translation (भावार्थ):
Humility, honesty, non-violence, patience, sincerity, devotion to one's teacher, cleanliness, steadiness, and self-control are qualities that make up the field of experience.
इन्द्रियार्थेषु वैराग्यम् अनहङ्कार एव च ।
जन्ममृत्युजराव्याधि-दुःखदोषानुदर्शनम् ॥8॥
Translation (भावार्थ):
Detachment from the pleasures of the senses, freedom from pride, and the steady awareness of the pain and flaws found in birth, death, aging, and illness-these are qualities of knowledge.
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वम् इष्टानिष्टोपपत्तिषु ॥9॥
Translation (भावार्थ):
Freedom from attachment and possessiveness regarding children, spouse, home, and similar things; always maintaining a balanced mind in both favorable and unfavorable situations.
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वम् अरतिर्जनसंसदि ॥10॥
Translation (भावार्थ):
Unwavering devotion to Me through exclusive yoga, a preference for quiet and solitary places, and a lack of attraction to crowds or social gatherings.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तम् अज्ञानं यदतोऽन्यथा ॥11॥
Translation (भावार्थ):
Steadfastness in the pursuit of self-knowledge, and the understanding of the true purpose behind wisdom-these are declared to be knowledge. Anything contrary to this is considered ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥12॥
Translation (भावार्थ):
I will now describe that which is to be known, by knowing which one attains immortality. It is the beginningless Supreme Brahman, which is neither called being nor non-being.
सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥13॥
Translation (भावार्थ):
That Supreme Reality has hands and feet everywhere, eyes, heads, and mouths in all directions, and ears throughout the world. Pervading everything, it remains present in all.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥14॥
Translation (भावार्थ):
That which appears as the activity of all senses, yet is itself without any senses, remains unattached, supports everything, is beyond all qualities, and yet experiences the play of qualities.
बहिरन्तश्च भूतानाम् अचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥15॥
Translation (भावार्थ):
That which exists both outside and inside all beings, which is both unmoving and moving, is so subtle that it cannot be easily known. It is far away yet also very close.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥16॥
Translation (भावार्थ):
That which is to be known appears undivided in all beings, yet seems divided among them. It is present as the sustainer of all, and is both the absorber and the source of all beings.
ज्योतिषामपि तज्ज्योतिः तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥17॥
Translation (भावार्थ):
That which is the light of all lights, said to be beyond darkness, is known as knowledge, the object to be known, and attainable through knowledge. It dwells in the heart of every being.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥18॥
Translation (भावार्थ):
Thus, the field, knowledge, and the knowable have been concisely explained. Whoever, being devoted to me, truly understands this, becomes fit to attain my own state of being.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥19॥
Translation (भावार्थ):
Understand that both material nature and the conscious self are without beginning. Also know that all changes and qualities arise from material nature.
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥20॥
Translation (भावार्थ):
Nature is described as the source of action, the instruments of action, and the sense of agency. The self is considered the cause of experiencing pleasure and pain.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥21॥
Translation (भावार्थ):
The individual self, residing in material nature, certainly experiences the qualities that arise from nature. Attachment to these qualities is the cause for its birth in both favorable and unfavorable forms.
उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तः देहेऽस्मिन्पुरुषः परः ॥22॥
Translation (भावार्थ):
Within this body, the supreme person is described as the witness, the one who permits, the supporter, the experiencer, the ultimate lord, and the supreme self. Though present in the body, this higher self remains distinct and beyond material nature.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥23॥
Translation (भावार्थ):
Whoever truly understands both the conscious Self and material nature, along with its qualities, and recognizes their relationship, such a person, even while living and acting in every possible way, is not born again.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥24॥
Translation (भावार्थ):
Some people realize the self within themselves through meditation. Others come to this understanding by following the path of knowledge, some through disciplined practice, and still others by selfless action.
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥25॥
Translation (भावार्थ):
Others, even without direct knowledge, hear from those who know and follow what they have learned with dedication. By sincerely practicing what the scriptures teach, they too cross beyond death and the cycle of rebirth.
यावत्सञ्जायते किञ्चित् सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात् तद्विद्धि भरतर्षभ ॥26॥
Translation (भावार्थ):
O Arjuna, know that every living or non-living being that comes into existence, no matter how small, is born from the union of the field and the knower of the field.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥27॥
Translation (भावार्थ):
Whoever perceives the Supreme Lord abiding equally in all beings, remaining unchanged even as they perish, truly sees reality.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम् ॥28॥
Translation (भावार्थ):
Whoever truly sees that the Supreme Lord is equally present in all beings and remains unchanged even as bodies perish, such a person does not harm themselves by their own actions and ultimately reaches the highest state.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथाऽऽत्मानम् अकर्तारं स पश्यति ॥29॥
Translation (भावार्थ):
Whoever perceives that all actions are carried out entirely by nature, and recognizes the self as not the true agent, truly sees things as they are.
यदा भूतपृथग्भावम् एकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥30॥
Translation (भावार्थ):
When a person perceives that the separate existences of all beings are rooted in the One and that their expansion comes from that same source, then they truly attain the Absolute.
अनादित्वान्निर्गुणत्वात् परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥31॥
Translation (भावार्थ):
Because the supreme Self is without beginning and beyond material qualities, even though it resides in the body, O Arjuna, it neither acts nor is tainted by actions.
यथा सर्वगतं सौक्ष्म्यात् आकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते ॥32॥
Translation (भावार्थ):
Just as space, being extremely subtle and present everywhere, is never tainted by anything it contains, so too the Self, though present in every body, remains untouched and unaffected.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥33॥
Translation (भावार्थ):
Just as the single sun lights up the entire world, so too, O Arjuna, the knower of the body illuminates the whole field of the body.
क्षेत्रक्षेत्रज्ञयोरेवम् अन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥34॥
Translation (भावार्थ):
Those who, through the eye of wisdom, recognize the true distinction between the field and the knower of the field, and also understand how beings are bound and liberated from material nature, they alone reach the highest reality.
॥ ॐ तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां
योगशास्त्रे श्रीकृष्णार्जुनसंवादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥
Translation (भावार्थ):
Thus ends the thirteenth chapter, called The Yoga of the Distinction between the Field and the Knower of the Field, in the revered Bhagavad Gita, which is a dialogue between Sri Krishna and Arjuna, and is a scripture of yoga and knowledge of the ultimate reality, among the Upanishads.
Browse Related Categories:
