The thirteenth chapter of the Bhagavad Gita, titled ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞವಿಭಾಗಯೋಗಃ (Kshetra-Kshetrajna Vibhaga ಯೋಗ), opens with the echo of war drums on the fields of ಕುರುಕ್ಷೇತ್ರ. Here, in the heart of the ಮಹಾಭಾರತ epic, ಶ್ರೀಕೃಷ್ಣ and ಅರ್ಜುನ continue their profound dialogue, surrounded by the armies of the ಪಾಣ್ಡವಾಃ and ಕೌರವಾಃ.
This chapter's central theme is the distinction between the physical body (ಕ್ಷೇತ್ರ) and the conscious self (ಕ್ಷೇತ್ರಜ್ಞ). ಶ್ರೀಕೃಷ್ಣ 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 ಆತ್ಮಾ, is the knower of this field: silent, aware, untouched by time.
Looking ahead, the next chapter will dive deeper into the three fundamental qualities-ಗುಣs-that shape human nature and behavior. But before that, ಶ್ರೀಕೃಷ್ಣ lays the groundwork here, helping ಅರ್ಜುನ (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.
ಓಂ ಶ್ರೀ ಪರಮಾತ್ಮನೇ ನಮಃ
ಅಥ ತ್ರಯೋದಶೋಽಧ್ಯಾಯಃ
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞವಿಭಾಗಯೋಗಃ
Translation (ಭಾವಾರ್ಥ):
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.'
ಅರ್ಜುನ ಉವಾಚ
ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚೈವ ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞಮೇವ ಚ ।
ಏತತ್ ವೇದಿತುಮಿಚ್ಛಾಮಿ ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಚ ಕೇಶವ ॥0॥
Translation (ಭಾವಾರ್ಥ):
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.
ಶ್ರೀ ಭಗವಾನುವಾಚ
ಇದಂ ಶರೀರಂ ಕೌನ್ತೇಯ ಕ್ಷೇತ್ರಮಿತ್ಯಭಿಧೀಯತೇ ।
ಏತದ್ಯೋ ವೇತ್ತಿ ತಂ ಪ್ರಾಹುಃ ಕ್ಷೇತ್ರಜ್ಞ ಇತಿ ತದ್ವಿದಃ ॥1॥
Translation (ಭಾವಾರ್ಥ):
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.
ಕ್ಷೇತ್ರಜ್ಞಂ ಚಾಪಿ ಮಾಂ ವಿದ್ಧಿ ಸರ್ವಕ್ಷೇತ್ರೇಷು ಭಾರತ ।
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞಯೋರ್ಜ್ಞಾನಂ ಯತ್ತಜ್ಜ್ಞಾನಂ ಮತಂ ಮಮ ॥2॥
Translation (ಭಾವಾರ್ಥ):
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.
ತತ್ಕ್ಷೇತ್ರಂ ಯಚ್ಚ ಯಾದೃಕ್ಚ ಯದ್ವಿಕಾರಿ ಯತಶ್ಚ ಯತ್ ।
ಸ ಚ ಯೋ ಯತ್ಪ್ರಭಾವಶ್ಚ ತತ್ಸಮಾಸೇನ ಮೇ ಶೃಣು ॥3॥
Translation (ಭಾವಾರ್ಥ):
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.
ಋಷಿಭಿರ್ಬಹುಧಾ ಗೀತಂ ಛನ್ದೋಭಿರ್ವಿವಿಧೈಃ ಪೃಥಕ್ ।
ಬ್ರಹ್ಮಸೂತ್ರಪದೈಶ್ಚೈವ ಹೇತುಮದ್ಭಿರ್ವಿನಿಶ್ಚಿತೈಃ ॥4॥
Translation (ಭಾವಾರ್ಥ):
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.
ಮಹಾಭೂತಾನ್ಯಹಙ್ಕಾರಃ ಬುದ್ಧಿರವ್ಯಕ್ತಮೇವ ಚ ।
ಇನ್ದ್ರಿಯಾಣಿ ದಶೈಕಂ ಚ ಪಞ್ಚ ಚೇನ್ದ್ರಿಯಗೋಚರಾಃ ॥5॥
Translation (ಭಾವಾರ್ಥ):
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.
ಇಚ್ಛಾ ದ್ವೇಷಃ ಸುಖಂ ದುಃಖಂ ಸಙ್ಘಾತಶ್ಚೇತನಾ ಧೃತಿಃ ।
ಏತತ್ಕ್ಷೇತ್ರಂ ಸಮಾಸೇನ ಸವಿಕಾರಮುದಾಹೃತಮ್ ॥6॥
Translation (ಭಾವಾರ್ಥ):
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.
ಅಮಾನಿತ್ವಮದಮ್ಭಿತ್ವಮ್ ಅಹಿಂಸಾ ಕ್ಷಾನ್ತಿರಾರ್ಜವಮ್ ।
ಆಚಾರ್ಯೋಪಾಸನಂ ಶೌಚಂ ಸ್ಥೈರ್ಯಮಾತ್ಮವಿನಿಗ್ರಹಃ ॥7॥
Translation (ಭಾವಾರ್ಥ):
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.
ಇನ್ದ್ರಿಯಾರ್ಥೇಷು ವೈರಾಗ್ಯಮ್ ಅನಹಙ್ಕಾರ ಏವ ಚ ।
ಜನ್ಮಮೃತ್ಯುಜರಾವ್ಯಾಧಿ-ದುಃಖದೋಷಾನುದರ್ಶನಮ್ ॥8॥
Translation (ಭಾವಾರ್ಥ):
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.
ಅಸಕ್ತಿರನಭಿಷ್ವಙ್ಗಃ ಪುತ್ರದಾರಗೃಹಾದಿಷು ।
ನಿತ್ಯಂ ಚ ಸಮಚಿತ್ತತ್ವಮ್ ಇಷ್ಟಾನಿಷ್ಟೋಪಪತ್ತಿಷು ॥9॥
Translation (ಭಾವಾರ್ಥ):
Freedom from attachment and possessiveness regarding children, spouse, home, and similar things; always maintaining a balanced mind in both favorable and unfavorable situations.
ಮಯಿ ಚಾನನ್ಯಯೋಗೇನ ಭಕ್ತಿರವ್ಯಭಿಚಾರಿಣೀ ।
ವಿವಿಕ್ತದೇಶಸೇವಿತ್ವಮ್ ಅರತಿರ್ಜನಸಂಸದಿ ॥10॥
Translation (ಭಾವಾರ್ಥ):
Unwavering devotion to Me through exclusive yoga, a preference for quiet and solitary places, and a lack of attraction to crowds or social gatherings.
ಅಧ್ಯಾತ್ಮಜ್ಞಾನನಿತ್ಯತ್ವಂ ತತ್ತ್ವಜ್ಞಾನಾರ್ಥದರ್ಶನಮ್ ।
ಏತಜ್ಜ್ಞಾನಮಿತಿ ಪ್ರೋಕ್ತಮ್ ಅಜ್ಞಾನಂ ಯದತೋಽನ್ಯಥಾ ॥11॥
Translation (ಭಾವಾರ್ಥ):
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.
ಜ್ಞೇಯಂ ಯತ್ತತ್ಪ್ರವಕ್ಷ್ಯಾಮಿ ಯಜ್ಜ್ಞಾತ್ವಾಽಮೃತಮಶ್ನುತೇ ।
ಅನಾದಿಮತ್ಪರಂ ಬ್ರಹ್ಮ ನ ಸತ್ತನ್ನಾಸದುಚ್ಯತೇ ॥12॥
Translation (ಭಾವಾರ್ಥ):
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.
ಸರ್ವತಃ ಪಾಣಿಪಾದಂ ತತ್ ಸರ್ವತೋಽಕ್ಷಿಶಿರೋಮುಖಮ್ ।
ಸರ್ವತಃ ಶ್ರುತಿಮಲ್ಲೋಕೇ ಸರ್ವಮಾವೃತ್ಯ ತಿಷ್ಠತಿ ॥13॥
Translation (ಭಾವಾರ್ಥ):
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.
ಸರ್ವೇನ್ದ್ರಿಯಗುಣಾಭಾಸಂ ಸರ್ವೇನ್ದ್ರಿಯವಿವರ್ಜಿತಮ್ ।
ಅಸಕ್ತಂ ಸರ್ವಭೃಚ್ಚೈವ ನಿರ್ಗುಣಂ ಗುಣಭೋಕ್ತೃ ಚ ॥14॥
Translation (ಭಾವಾರ್ಥ):
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.
ಬಹಿರನ್ತಶ್ಚ ಭೂತಾನಾಮ್ ಅಚರಂ ಚರಮೇವ ಚ ।
ಸೂಕ್ಷ್ಮತ್ವಾತ್ತದವಿಜ್ಞೇಯಂ ದೂರಸ್ಥಂ ಚಾನ್ತಿಕೇ ಚ ತತ್ ॥15॥
Translation (ಭಾವಾರ್ಥ):
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.
ಅವಿಭಕ್ತಂ ಚ ಭೂತೇಷು ವಿಭಕ್ತಮಿವ ಚ ಸ್ಥಿತಮ್ ।
ಭೂತಭರ್ತೃ ಚ ತಜ್ಜ್ಞೇಯಂ ಗ್ರಸಿಷ್ಣು ಪ್ರಭವಿಷ್ಣು ಚ ॥16॥
Translation (ಭಾವಾರ್ಥ):
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.
ಜ್ಯೋತಿಷಾಮಪಿ ತಜ್ಜ್ಯೋತಿಃ ತಮಸಃ ಪರಮುಚ್ಯತೇ ।
ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಜ್ಞಾನಗಮ್ಯಂ ಹೃದಿ ಸರ್ವಸ್ಯ ವಿಷ್ಠಿತಮ್ ॥17॥
Translation (ಭಾವಾರ್ಥ):
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.
ಇತಿ ಕ್ಷೇತ್ರಂ ತಥಾ ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಚೋಕ್ತಂ ಸಮಾಸತಃ ।
ಮದ್ಭಕ್ತ ಏತದ್ವಿಜ್ಞಾಯ ಮದ್ಭಾವಾಯೋಪಪದ್ಯತೇ ॥18॥
Translation (ಭಾವಾರ್ಥ):
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.
ಪ್ರಕೃತಿಂ ಪುರುಷಂ ಚೈವ ವಿದ್ಧ್ಯನಾದೀ ಉಭಾವಪಿ ।
ವಿಕಾರಾಂಶ್ಚ ಗುಣಾಂಶ್ಚೈವ ವಿದ್ಧಿ ಪ್ರಕೃತಿಸಮ್ಭವಾನ್ ॥19॥
Translation (ಭಾವಾರ್ಥ):
Understand that both material nature and the conscious self are without beginning. Also know that all changes and qualities arise from material nature.
ಕಾರ್ಯಕರಣಕರ್ತೃತ್ವೇ ಹೇತುಃ ಪ್ರಕೃತಿರುಚ್ಯತೇ ।
ಪುರುಷಃ ಸುಖದುಃಖಾನಾಂ ಭೋಕ್ತೃತ್ವೇ ಹೇತುರುಚ್ಯತೇ ॥20॥
Translation (ಭಾವಾರ್ಥ):
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.
ಪುರುಷಃ ಪ್ರಕೃತಿಸ್ಥೋ ಹಿ ಭುಙ್ಕ್ತೇ ಪ್ರಕೃತಿಜಾನ್ಗುಣಾನ್ ।
ಕಾರಣಂ ಗುಣಸಙ್ಗೋಽಸ್ಯ ಸದಸದ್ಯೋನಿಜನ್ಮಸು ॥21॥
Translation (ಭಾವಾರ್ಥ):
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.
ಉಪದ್ರಷ್ಟಾಽನುಮನ್ತಾ ಚ ಭರ್ತಾ ಭೋಕ್ತಾ ಮಹೇಶ್ವರಃ ।
ಪರಮಾತ್ಮೇತಿ ಚಾಪ್ಯುಕ್ತಃ ದೇಹೇಽಸ್ಮಿನ್ಪುರುಷಃ ಪರಃ ॥22॥
Translation (ಭಾವಾರ್ಥ):
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.
ಯ ಏವಂ ವೇತ್ತಿ ಪುರುಷಂ ಪ್ರಕೃತಿಂ ಚ ಗುಣೈಃ ಸಹ ।
ಸರ್ವಥಾ ವರ್ತಮಾನೋಽಪಿ ನ ಸ ಭೂಯೋಽಭಿಜಾಯತೇ ॥23॥
Translation (ಭಾವಾರ್ಥ):
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.
ಧ್ಯಾನೇನಾತ್ಮನಿ ಪಶ್ಯನ್ತಿ ಕೇಚಿದಾತ್ಮಾನಮಾತ್ಮನಾ ।
ಅನ್ಯೇ ಸಾಙ್ಖ್ಯೇನ ಯೋಗೇನ ಕರ್ಮಯೋಗೇನ ಚಾಪರೇ ॥24॥
Translation (ಭಾವಾರ್ಥ):
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.
ಅನ್ಯೇ ತ್ವೇವಮಜಾನನ್ತಃ ಶ್ರುತ್ವಾಽನ್ಯೇಭ್ಯ ಉಪಾಸತೇ ।
ತೇಽಪಿ ಚಾತಿತರನ್ತ್ಯೇವ ಮೃತ್ಯುಂ ಶ್ರುತಿಪರಾಯಣಾಃ ॥25॥
Translation (ಭಾವಾರ್ಥ):
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.
ಯಾವತ್ಸಞ್ಜಾಯತೇ ಕಿಞ್ಚಿತ್ ಸತ್ತ್ವಂ ಸ್ಥಾವರಜಙ್ಗಮಮ್ ।
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞಸಂಯೋಗಾತ್ ತದ್ವಿದ್ಧಿ ಭರತರ್ಷಭ ॥26॥
Translation (ಭಾವಾರ್ಥ):
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.
ಸಮಂ ಸರ್ವೇಷು ಭೂತೇಷು ತಿಷ್ಠನ್ತಂ ಪರಮೇಶ್ವರಮ್ ।
ವಿನಶ್ಯತ್ಸ್ವವಿನಶ್ಯನ್ತಂ ಯಃ ಪಶ್ಯತಿ ಸ ಪಶ್ಯತಿ ॥27॥
Translation (ಭಾವಾರ್ಥ):
Whoever perceives the Supreme Lord abiding equally in all beings, remaining unchanged even as they perish, truly sees reality.
ಸಮಂ ಪಶ್ಯನ್ಹಿ ಸರ್ವತ್ರ ಸಮವಸ್ಥಿತಮೀಶ್ವರಮ್ ।
ನ ಹಿನಸ್ತ್ಯಾತ್ಮನಾಽಽತ್ಮಾನಂ ತತೋ ಯಾತಿ ಪರಾಂ ಗತಿಮ್ ॥28॥
Translation (ಭಾವಾರ್ಥ):
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.
ಪ್ರಕೃತ್ಯೈವ ಚ ಕರ್ಮಾಣಿ ಕ್ರಿಯಮಾಣಾನಿ ಸರ್ವಶಃ ।
ಯಃ ಪಶ್ಯತಿ ತಥಾಽಽತ್ಮಾನಮ್ ಅಕರ್ತಾರಂ ಸ ಪಶ್ಯತಿ ॥29॥
Translation (ಭಾವಾರ್ಥ):
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.
ಯದಾ ಭೂತಪೃಥಗ್ಭಾವಮ್ ಏಕಸ್ಥಮನುಪಶ್ಯತಿ ।
ತತ ಏವ ಚ ವಿಸ್ತಾರಂ ಬ್ರಹ್ಮ ಸಮ್ಪದ್ಯತೇ ತದಾ ॥30॥
Translation (ಭಾವಾರ್ಥ):
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.
ಅನಾದಿತ್ವಾನ್ನಿರ್ಗುಣತ್ವಾತ್ ಪರಮಾತ್ಮಾಯಮವ್ಯಯಃ ।
ಶರೀರಸ್ಥೋಽಪಿ ಕೌನ್ತೇಯ ನ ಕರೋತಿ ನ ಲಿಪ್ಯತೇ ॥31॥
Translation (ಭಾವಾರ್ಥ):
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.
ಯಥಾ ಸರ್ವಗತಂ ಸೌಕ್ಷ್ಮ್ಯಾತ್ ಆಕಾಶಂ ನೋಪಲಿಪ್ಯತೇ ।
ಸರ್ವತ್ರಾವಸ್ಥಿತೋ ದೇಹೇ ತಥಾಽಽತ್ಮಾ ನೋಪಲಿಪ್ಯತೇ ॥32॥
Translation (ಭಾವಾರ್ಥ):
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.
ಯಥಾ ಪ್ರಕಾಶಯತ್ಯೇಕಃ ಕೃತ್ಸ್ನಂ ಲೋಕಮಿಮಂ ರವಿಃ ।
ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರೀ ತಥಾ ಕೃತ್ಸ್ನಂ ಪ್ರಕಾಶಯತಿ ಭಾರತ ॥33॥
Translation (ಭಾವಾರ್ಥ):
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.
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞಯೋರೇವಮ್ ಅನ್ತರಂ ಜ್ಞಾನಚಕ್ಷುಷಾ ।
ಭೂತಪ್ರಕೃತಿಮೋಕ್ಷಂ ಚ ಯೇ ವಿದುರ್ಯಾನ್ತಿ ತೇ ಪರಮ್ ॥34॥
Translation (ಭಾವಾರ್ಥ):
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.
॥ ಓಂ ತತ್ಸದಿತಿ ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾಸು ಉಪನಿಷತ್ಸು ಬ್ರಹ್ಮವಿದ್ಯಾಯಾಂ
ಯೋಗಶಾಸ್ತ್ರೇ ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನಸಂವಾದೇ ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞವಿಭಾಗಯೋಗೋ ನಾಮ ತ್ರಯೋದಶೋಽಧ್ಯಾಯಃ ॥
Translation (ಭಾವಾರ್ಥ):
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:
