Bhagavad Gita-Chapter 13 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 13 All Verses with Meaning and Audio

अर्जुन उवाच ।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १३-१॥

arjuna uvāca
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca
etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava 13-1

Arjuna said: PRAKRITI (Matter) and PURUSHA (Spirit) , also the KSHETRA (the Field) and KSHETRAJNA (the Knower-of-the-Field) , Knowledge and that which ought to be known — these, I wish to learn, O Keshava.

श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३-२॥

śrībhagavānuvāca
idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate
etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ 13-2

The Blessed Lord said: This body, O Kaunteya is called KSHETRA (the Field) and he who knows it is called KSHETRAJNA (the Knower-of-the-Field) by those who know them (KSHETRA and KSHETRAJNA) i. e. , by the sages .

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३-३॥

kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama 13-3

Know Me as the Knower-of-the-Field in all Fields O Bharata; Knowledge of the Field as also of the knower-of-the-Field is considered by Me to be My Knowledge.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे श‍ृणु ॥ १३-४॥

tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu 13-4

What that Field is; of what nature it is; what are its modifications; whence it is; and also who He is; and what His powers are — these hear from Me in brief.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३-५॥

ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ 13-5

RISHIS have sung (about the Field and the Knower-of-the-Field ) in many ways in various distinctive chants and also in the suggestive words indicative of BRAHMAN full of reason and decision.

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३-६॥

mahābhūtānyahaṅkāro buddhiravyaktameva ca
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ 13-6

The great elements, egoism, intellect, and also the unmanifested (MOOLA-PRAKRITI) , the ten senses and the one (the mind) and the five objects-of-the-senses, . . .

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३-७॥

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ
etatkṣetraṃ samāsena savikāramudāhṛtam 13-7

Desire, hatred, pleasure, pain, aggregate (body) , intelligence, fortitude — this KSHETRA has been thus briefly described with its modifications.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३-८॥

amānitvamadambhitvam ahiṃsā kṣāntirārjavam
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ 13-8

Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control . . .

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३-९॥

indriyārtheṣu vairāgyam anahaṅkāra eva ca
janmamṛtyujarāvyādhi duḥkhadoṣānudarśanam 13-9

Indifference to the objects of the sense, and also absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain. . .

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३-१०॥

asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu 13-10

Non-attachment; non-identification of Self with son, wife, home and the rest; and constant even-mindedness amidst both the desirable and the undesirable events in life. . .

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३-११॥

mayi cānanyayogena bhaktiravyabhicāriṇī
viviktadeśasevitvam aratirjanasaṃsadi 13-11

Unswerving devotion unto Me by the YOGA of non-separation, resorting to solitary places, distaste for the society of men. . .

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३-१२॥

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam
etajjñānamiti proktamajñānaṃ yadato’nyathā 13-12

Constancy in Self-knowledge, perception of the end of true knowledge — this is declared to be knowledge and what is opposed to it is ignorance.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३-१३॥

jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute
anādimatparaṃ brahma na sattannāsaducyate 13-13

I will declare that which has to be known knowing which one attains to Immortality — the beginningless Supreme BRAHMAN called neither being nor non-being.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३-१४॥

sarvataḥ pāṇipādaṃ tatsarvato’kṣiśiromukham
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati 13-14

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३-१५॥

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca 13-15

Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer. . .

बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३-१६॥

bahirantaśca bhūtānāmacaraṃ carameva ca
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat 13-16

Without and within (all) beings, the unmoving and also the moving ; because of its subtlety unknowable; and near and far away — is That.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३-१७॥

avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam
bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca 13-17

And undivided, yet He exists as if divided in beings; That is to be known as the Supporter of Beings; He devours and He generates.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३-१८॥

jyotiṣāmapi tajjyotistamasaḥ paramucyate
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam 13-18

That (BRAHMAN) , the Light-of-all lights, is said to be beyond darkness; (It is) Knowledge, the Object-of-Knowledge, seated in the hearts of all, to be reached by Knowledge.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३-१९॥

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ
madbhakta etadvijñāya madbhāvāyopapadyate 13-19

Thus the Field, as well as the knowledge and the knowable have been briefly stated. Knowing this, My devotee enters into My Being.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ १३-२०॥

prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi
vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān 13-20

Know you that Matter (PRAKRITI) and Spirit (PURUSHA) are both beginningless; and know you also that all modifications and qualities are born of PRAKRITI.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३-२१॥

kāryakāraṇakartṛtve hetuḥ prakṛtirucyate
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate 13-21

In the production of the effect and the cause, PRAKRITI is said to be the cause; in the experience of pleasure and pain, PURUSHA is said to be the cause.

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३-२२॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān
kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu 13-22

The PURUSHA, seated in PRAKRITI, experiences the qualities born of PRAKRITI; attachment to the qualities is the cause of his birth in good and evil wombs.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३-२३॥

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpyukto dehe’sminpuruṣaḥ paraḥ 13-23

The supreme PURUSHA in this body is also called the Spectator, the Permitter, the Supporter, the Enjoyer, the great Lord and the Supreme Self.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३-२४॥

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha
sarvathā vartamāno’pi na sa bhūyo’bhijāyate 13-24

He who thus knows the PURUSHA and PRAKRITI together with the qualities, in whatsoever condition he may be, he is not born again.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ १३-२५॥

dhyānenātmani paśyanti kecidātmānamātmanā
anye sāṅkhyena yogena karmayogena cāpare 13-25

Some, by meditation, behold the Self in the Self by the Self; others by the YOGA -of-Knowledge (by SANKHYA YOGA) ; and others by KARMA YOGA.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३-२६॥

anye tvevamajānantaḥ śrutvānyebhya upāsate
te’pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ 13-26

Others also, not knowing this, worship, having heard of it from others; they too, cross beyond death, if they would regard what they have heard as their Supreme Refuge.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३-२७॥

yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha 13-27

Wherever any being is born, the unmoving or the moving, know you, O best of the Bharatas, that it is from the union between the Field and the Knower-of-the-Field.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३-२८॥

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati 13-28

He sees, who sees the Supreme Lord existing equally in all beings, the unperishing within the perishing.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३-२९॥

samaṃ paśyanhi sarvatra samavasthitamīśvaram
na hinastyātmanātmānaṃ tato yāti parāṃ gatim 13-29

Indeed, he who sees the same Lord everywhere equally dwelling, destroys not the Self by the Self; therefore, he goes to the Highest Goal.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३-३०॥

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānamakartāraṃ sa paśyati 13-30

He sees, who sees that all actions are performed by PRAKRITI alone, and that the Self is actionless.

यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ १३-३१॥

yadā bhūtapṛthagbhāvam ekasthamanupaśyati
tata eva ca vistāraṃ brahma sampadyate tadā 13-31

When he (man) sees the whole variety-of-beings, as resting in the One, and spreading forth from That (One) alone, he then becomes BRAHMAN.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३-३२॥

anāditvānnirguṇatvāt paramātmāyamavyayaḥ
śarīrastho’pi kaunteya na karoti na lipyate 13-32

Being without beginning, and being devoid of qualities, the Supreme Self, the Imperishable, though dwelling in the body, O Kaunteya, neither acts, nor is tainted.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३-३३॥

yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate 13-33

As the all-pervading ether is not tainted, because of its subtlety, so too the Self, seated everywhere in the body, is not tainted.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३-३४॥

yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata 13-34

Just as the one Sun illumines the whole world, so also the Lord-of-the-Field (PARAMATMAN) illumines the whole Field O Bharata.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३-३५॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥ १३॥

kṣetrakṣetrajñayorevam antaraṃ jñānacakṣuṣā
bhūtaprakṛtimokṣaṃ ca ye viduryānti te param 13-35

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
kṣetrakṣetrajñavibhāgayogo nāma trayodaśo’dhyāyaḥ 35

They who, with their eye-of-wisdom come to know the distinction between the Field and the Knower-of-the-Field and of the liberation from the PRAKRITI of the being go to the Supreme.

Description

Bhagavad Gita Chapter 13 Summary

Prakṛti-Puruṣa-Viveka-Yoga – The Yoga of Distinguishing Matter from Spirit

Whereas the first 6 chapters of the Gita were focused on the individual self (jiva) and the next 6 on the seemingly external Supreme Reality (Ishvara), the final 6 chapters beginning with this one show that they are actually one. The key to this oneness is the ability to disregard the transient and inert matter envelopments and understand the reality of the Self alone. To do that, one must know what constitutes matter and this chapter explains that using the concepts of “field” and “knower of the field”. Below are the main themes of Chapter 13:

Verses 1
Introduction

Verses 2 – 7
Kṣetram and kṣetrajña

Verses 8 – 12
Jñānam

Verses 13 – 19
Jñeyam

Verses 20 – 24
Puruṣa and prakṛti

Verses 25 – 35
Sādhanam and phalam

Gita Chapter 13 – Commentary by Swami Paramarthananda

Background

In the first six chapters, Lord Krishna talked about the nature of jīva (tvam-pada) and karmayoga predominantly. In the second six chapters, Bhagavān discussed the nature of Īśvara (tat-pada) and upāsanā predominantly — especially virāḍ-upāsanā. When a seeker goes through these stages of understanding and sādhanam, he becomes ready for jñānayoga which is the recognition of the identity between the jīva and Īśvara (asi-pada). This is the topic which will be dealt with in the following six chapters.

The thirteenth chapter is presented in the form of six topics — kṣetram, kṣetrajña, jñānam, jñeyam, puruṣa and prakṛti.

Though these are discussed separately, we should note that kṣetrajña, jñeyam, and puruṣa are the same essentially. Similarly, kṣetram and prakṛti are essentially the same.

Kṣetram

The entire objective universe is kṣetram. From the beginningless prakṛti (avyaktam) everything experienced by us comes under this. It includes mahat (cosmic intellect), ahaṅkāra (cosmic ego), the subtle and gross elements, sense organs of action and perception, the mind and its modifications (6, 7). Still, Krishna specially mentions the body as kṣetram (2) because we generally do not see the body as part of the universe.

Kṣetrajña

That conscious principle which illumines the kṣetram is called kṣetrajña (2). Having defined kṣetrajña, Krishna reveals that the kṣetrajña is none other than the Lord (i.e. Brahman) Himself who is the consciousness in all bodies (3). Thus, kṣetrajña is one all-pervading consciousness. (This kṣetrajña alone is called jīva. So, the idea given here is the essential identity of jīva and Īśvara.)

Jñānam

From the 8th to the 12th verse, Krishna talks about some important val-ues which prepare the mind for Self-knowledge. They are: humility, simplicity, non-violence, forbearance, honesty, service to the teacher, purity, steadfastness, self-control, detachment from sense objects, absence of egoism, constant awareness of the misery in birth, death, etc., dispassion, non-identification with son, wife, house, etc., being always equanimous in desirable and undesirable situations, unswerving devotion to the Lord, seclusion, non-indulgence in people’s company, constant self-enquiry, and not losing sight of the fruit of Self-knowledge.

Jñeyam

In the next six verses (13th to 18th), Krishna talks about the Truth which is to be known. It is beginningless, beyond sat and asat (13), all-pervading, subtle, far (for the ignorant), and near (for the wise) (16). Though undivided, it appears divided and it is the creator, sustainer, and destroyer of all (17). It is the light of consciousness which resides in the heart of all (18). Being subtle, it cannot be known in its pure form. Yet, it shines in the body (as Awareness-Existence) and in the world (as Existence). One has to recognize it as pure Awareness-Existence by distinguishing it from the body and the world (14, 15). (This method of teaching is called adhyāropa-apavāda-prakriyā i.e. the method of superimposition and negation.)

Having talked about these four topics, Krishna glorifies this knowledge as the one which leads the seeker to Him (19).

Puruṣa and Prakṛti

Now comes the last pair, puruṣa and prakṛti (20 to 24). Both are beginningless. Blessed by puruṣa, prakṛti creates everything (20 and 27). (Though beginningless, puruṣa and prakṛti are of opposite nature. While puruṣa is conscious, changeless and real, prakṛti is inert, changing, and unreal.) The body, the mind, and their activities belong to prakṛti, whereas puruṣa is a mere illuminator of all these (21). When puruṣa obtains in the body as kṣetrajña, it seems to be a kartā, bhoktā, etc. But as paramātmā, the absolute, it is ever unaffected and is ever the same (23). Not knowing this, when puruṣa (i.e. kṣetrajña) identifies with the body and its guṇas, then, all limitations and the consequent problems arise (22). One who has the discriminative knowledge of puruṣa and prakṛti attains immortality (24).

In the following verses (25th and 35th) Krishna sums up the teaching and presents its sādhanam and phalam. The wise man is one who always abides in the Self, which is the same everywhere (28 and 29), which is actionless (30), and which is unaffected (32) like the space or like the light (34). The Self is not only the illuminator of everything (34) but also the substratum of the whole universe (31). In fact, there is no universe other than the Self (35). One who has assimilated this wisdom is Brahman itself (31) and attains the supreme goal of liberation (35).

To gain this knowledge, one has to purify the mind through karma-yoga, gain knowledge through enquiry (sāṅkhya-yoga), and ultimately get established in the knowledge through dhyānayoga (25 and 26).

Gita 12th Chapter – Main Points

Introduction: 1
Kṣetram and kṣetrajña: 2 to 7
Jñānam: 8 to 12
Jñeyam: 13 to 19
Puruṣa and prakṛti: 20 to 24
Sādhanam and phalam: 25 to 35

Since the main topic is the discrimination between the kṣetram and kṣetrajña, this chapter is called Kṣetrakṣetrajña vibhāga yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 13 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 13 All Verses Easy Chanting with Audio and Meaning, Lyrics