Chapter 13
Kshetra-Kshetragna-Vibhāg-Yoga
Shlok 13.1
Shrī Bhagwān said
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥
idam sharīram kaunteya kshetramityabhidhīyate;
etadyo vetti tam prāhuh kshetrajna iti tadvidaha.
O Arjun! This body is known as the field (kshetra). The knower of this body, the ātmā, who discerns between the body and the ātmā is said to be the kshetragna.
Shlok 13.2
क्षेत्रज्ञं चाऽपि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥
kshetrajnam chā’pi mām viddhi sarvakshetreshu bhārata;
kshetrakshetrajnayorjnānam yattajjnānam matam mama.
O Arjun! Know me as the kshetragna, who resides within all the fields (kshetra). The knowledge of kshetra and kshetragna, that knowledge I affirm.
Shlok 13.3
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु॥
tatkshetram yachcha yādruk cha yadvikāri yatashcha yat;
sa cha yo yatprabhāvashcha tatsamāsena me shruṇu.
Hear me briefly describe the form, characteristics, and transformations of the kshetra, from which it originates, and the nature and magnificence of the kshetragna.
Shlok 13.4
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥
rushibhirbahudhā gītam chhandobhirvividhaih pruthak;
brahmasūtrapadaishchaiva hetumadbhirvinishchitaihi.
This knowledge is described within various Vedic mantras, sung by the rishis, and clearly and rationally affirmed within the Brahmasūtras in diverse and systematic ways.
Shlok 13.5-6
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥
mahābhūtānyahankāro buddhiravyaktameva cha;
indriyāṇi dashaikam cha pancha chendriyagocharāhā.
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाऽऽधृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥
ichchhā dveshah sukham duhkham sanghātashchetanā’’dhrutihi;
etatkshetram samāsena savikāramudāhrutam.
The five elements, ahankār,[87] mahattattva,[88] pradhān,[89] the ten senses, the mind, the five sense objects, desire, hatred, pleasure, and pain are collectively instruments of experience. This is a concise description of the mutable kshetra.
Shlok 13.7
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥
Amānitvamadambhitvamahinsā kshāntirārjavam;
āchāryopāsanam shaucham sthairyamātmavinigrahaha.
Humility, honesty, non-violence, forgiveness, saintliness, service to one’s teacher, purity, stability, and self-control…
Shlok 13.8
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।
जन्ममृत्युजराव्याधि-दुःखदोषानुदर्शनम्॥
indriyārtheshu vairāgyamanahankāra eva cha;
janmamrutyujarāvyādhi-duhkhadoshānudarshanam.
Detachment from worldly sense-pleasures, the absence of ego, and reflection on the pains and shortcomings of birth, death, old age, and sickness…
Shlok 13.9
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥
asaktiranabhishwangah putradāragruhādishu;
nityam cha samachittatvamishṭānishṭopapattishu.
Absence of worldly desires, being un-obsessed with one’s children, wife, home, and others, and remaining composed when acquiring desirable and undesirable circumstances…
Shlok 13.10
मयि चाऽनन्ययोगेन भक्तिरव्यभिचारिणी।
विविक्तदेशसेवित्वम् अरतिर्जनसंसदि॥
mayi chā’nanyayogena bhaktiravyabhichāriṇī;
viviktadeshasevitvam aratirjanasansadi.
And possessing unwavering devotion to me through singular yoga, having solitude that allows for meditation on Paramātmā, and an aversion for being among those without devotion…
Shlok 13.11
अध्यात्मज्ञाननित्य त्वंतत्त्वज्ञानार्थदर्शनम्।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा॥
adhyātmajnānanityatvam tattvajnānārthadarshanam;
etajjnānamiti proktamajnānam yadato’nyathā.
Unwavering conviction in brahmavidyā, and reflection to acquire true realization—all these virtues are identified as wisdom. The alternative to this is ignorance.
Shlok 13.12
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।
अनादि मत्परं ब्रह्म न सत्तन्नाऽसदुच्यते॥
jneyam yattatpravakshyāmi yajjnātvā’mrutamashnute;
anādi matparam brahma na sattannā’saduchyate.
I will tell you about that which should be known. By realizing it, one attains immortality. That which is eternal and to whom I am superior (matpara)[90] is Aksharbrahma. It is neither physically created nor a subtle form of prakruti;[91] it is described as distinct from both.
Shlok 13.13
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥
sarvatah pāṇipādam tatsarvato’kshishiromukham;
sarvatah shrutimalloke sarvamāvrutya tishṭhati.
That Aksharbrahma possesses hands, feet, eyes, a head, mouth, and ears in all places since he pervades all things in the universe.
Shlok 13.14
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृच॥
sarvendriyaguṇābhāsam sarvendriyavivarjitam;
asaktam sarvabhruchchaiva nirguṇam guṇabhoktrucha.
That Aksharbrahma illuminates the senses and qualities of all yet is himself without any worldly faculties. He remains unattached, supports all, is free of worldly qualities, and possesses divine attributes.
Shlok 13.15
बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चाऽन्तिके च तत्॥
bahirantashcha bhūtānāmacharam charameva cha;
sūkshmatvāttadavijneyam dūrastham chā’ntike cha tat.
That Aksharbrahma lives within and outside all beings. He is motionless and moving and difficult to know because he is subtle. He remains far and near.
Shlok 13.16
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च॥
avibhaktam cha bhūteshu vibhaktamiva cha sthitam;
bhūtabhartru cha tajjneyam grasishṇu prabhavishṇu cha.
That Aksharbrahma is indivisible but lives within all beings as if divided. He should be realized as the creator of all and the sustainer and destroyer of all beings.
Shlok 13.17
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्॥
jyotishāmapi tajjyotistamasah paramuchyate;
jnānam jneyam jnānagamyam hrudi sarvasya vishṭhitam.
That Aksharbrahma is described as beyond māyā and the bestower of light even to all radiant beings. He is knowledge itself, can be known, and can be acquired by wisdom. He distinctly resides in the hearts of all.
Shlok 13.18
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते॥
iti kshetram tathā jnānam jneyam choktam samāsataha;
madbhakta etadvijnāya madbhāvāyopapadyate.
In this way, I have succinctly described the kshetra, wisdom, and Aksharbrahma—that which should be realized. Having realized them, my devotee becomes engrossed in me.
Shlok 13.19
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्॥
prakrutim purusham chaiva viddhyanādī ubhāvapi;
vikārānshcha guṇānshchaiva viddhi prakrutisambhavān.
Know that māyā and the ātmā are both beginningless. Understand that the transformations and the gunas arise from māyā.
Shlok 13.20
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥
kāryakaraṇakartrutve hetuh prakrutiruchyate;
purushah sukhaduhkhānām bhoktrutve heturuchyate.
Māyā is described as the cause of the body (the creation) and the senses (the cause). The ātmā is the cause of the experience of pleasure and pain.
Shlok 13.21
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥
purushah prakrutistho hi bhunkte prakrutijānguṇān;
kāraṇam guṇasango’sya sadasadyonijanmasu.
Indeed, the ātmā, which is enveloped by māyā, experiences the qualities born from māyā. Attachment to the qualities of māyā is the cause of its favorable or inauspicious birth.
Shlok 13.22
उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाऽप्युक्तो देहेऽस्मिन्पुरुषः परः॥
upadrashṭā’numantā cha bhartā bhoktā maheshwaraha;
paramātmeti chā’pyukto dehe’sminpurushah paraha.
The superior purush Parabrahma, who resides within this body, is the witness of all actions, the one who commissions them, and the one who consumes. He is also proclaimed as the God of the gods (īshwar of the īshwars) and as Paramātmā.
Shlok 13.23
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥
ya evam vetti purusham prakrutim cha guṇaih saha;
sarvathā vartamāno’pi na sa bhūyo’bhijāyate.
One who realizes the purush and prakruti, along with their attributes, in this way—they are not reborn, regardless of the entirety of their current bodily presence.
Shlok 13.24
ध्यानेनाऽऽत्मनि पश्यन्ति केचिदात्मानमात्मना।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चाऽपरे॥
dhyānenā’’tmani pashyanti kechidātmānamātmanā;
anye sānkhyena yogena karmayogena chā’pare.
Some realize Paramātmā within their ātmā through meditation with the mind. Others realize Paramātmā through knowledge (sānkhya), some through yoga, and yet others through karma-yoga.
Shlok 13.25
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।
तेऽपि चाऽतितरन्त्येव मृत्युं श्रुतिपरायणाः॥
anye tvevamajānantah shrutvā’nyebhya upāsate;
te’pi chā’titarantyeva mrutyum shrutiparāyaṇāhā.
Even though other devotees are unaware of these, if they listen to the brahmaswarūp gurus[92] and offer worshipful service (upāsanā), then they, who engage in shravan-bhakti,[93] also assuredly overcome death.
Shlok 13.26
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥
yāvatsanjāyate kinchitsattvam sthāvarajangamam;
kshetrakshetrajnasanyogāttadviddhi bharatarshabha.
O Arjun! Understand that whatever mobile or immobile beings are born originate from the association of kshetra and kshetragna.
Shlok 13.27
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥
samam sarveshu bhūteshu tishṭhantam parameshwaram;
vinashyatswavinashyantam yah pashyati sa pashyati.
One who realizes Paramātmā, who lives equally within all diminishing beings, as imperishable (untainted)—they truly see.
Shlok 13.28
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्॥
samam pashyanhi sarvatra samavasthitamīshwaram;
na hinastyātmanā’’tmānam tato yāti parām gatim.
One who, by the mind, sees the omnipresent Paramātmā as equipoised does not degrade the self but instead attains the supreme end.
Shlok 13.29
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति॥
prakrutyaiva cha karmāṇi kriyamāṇāni sarvashaha;
yah pashyati tathā’’tmānamakartāram sa pashyati.
One who understands all karma as performed by only māyā and does not believe the ātmā or Paramātmā as the doer[94]—they truly see.
Shlok 13.30
यदा भूतपृथग्भावमेकस्थमनुपश्यति।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा॥
yadā bhūtapruthagbhāvamekasthamanupashyati;
tata eva cha vistāram brahma sampadyate tadā.
When one understands only Paramātmā as the cause of the different attributes of beings and as the sole source of their proliferation, they attain oneness with Aksharbrahma.
Shlok 13.31
अनादित्वान्निर्गुणत्वात्परमात्माऽयमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥
anāditvānnirguṇatvātparamātmā’yamavyayaha;
sharīrastho’pi kaunteya na karoti na lipyate.
Arjun! Since this unchanging Paramātmā is beginningless and devoid of the qualities of māyā, even though he resides within infinite bodies, he does not act[95] and remains untainted.
Shlok 13.32
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।
सर्वत्राऽवस्थितो देहे तथाऽऽत्मा नोपलिप्यते॥
yathā sarvagatam saukshmyādākāsham nopalipyate;
sarvatrā’vasthito dehe tathā’’tmānopalipyate.
Just as the all-pervading space (ākāsh) remains untainted because it is subtle, Paramātmā, who resides within the body and all places, also remains undefiled.
Shlok 13.33
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥
yathā prakāshayatyekah krutsnam lokamimam ravihi;
kshetram kshetrī tathā krutsnam prakāshayati bhārata.
Arjun! Just as one sun illuminates this entire world, Paramātmā illuminates the entire universe (kshetra).
Shlok 13.34
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥
kshetrakshetrajnayorevamantaram jnānachakshushā;
bhūtaprakrutimoksham cha ye viduryānti te param.
Aspirants who, through the eyes of wisdom, understand the difference between the kshetra and kshetragna in this manner and know how beings are liberated from māyā attain supreme liberation—Paramātmā.
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयदशोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde kshetrakshetrajnavibhāgayogo nāma trayadasho’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the thirteenth chapter titled “Kshetra-kshetragna-vibhāg-yoga.”