Gita: Chap 13

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Verse 1

arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava

arjunaḥ uvācha
Arjun said
prakṛitim          puruṣham       cha    eva       kṣhetram                   kṣhetra-jñam               eva     cha
material nature    the enjoyer    and    indeed    the field of activities    the knower of the field    even    also
etat    veditum    ichchhāmi    jñānam       jñeyam                   cha    keśhava
this    to know    I wish       knowledge    the goal of knowledge    and    Krishna, the killer of the demon named Keshi
---

This is not a sentence, so there is nothing to fix.

Verse 2

śhrī-bhagavān uvācha
idaṁ śharīraṁ kaunteya kṣhetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ kṣhetra-jña iti tad-vidaḥ

śhrī-bhagavān uvācha
the Supreme Divine Lord said
idam    śharīram    kaunteya                   kṣhetram                   iti     abhidhīyate     etat
this    body        Arjun, the son of Kunti    the field of activities    thus    is termed as    this
yaḥ        vetti    tam            prāhuḥ       kṣhetra-jñaḥ               iti     tat-vidaḥ
one who    knows    that person    is called    the knower of the field    thus    those who discern the truth
---

The Lord said, "O Arjuna, this body is called the Field, Ksetra. Those who know the self call the one who knows it the Field-knower, Ksetrajna."

Verse 3

kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata
kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama

kṣhetra-jñam               cha     api     mām    viddhi    sarva    kṣhetreṣhu                            bhārata
the knower of the field    also    only    me     know      all      in individual fields of activities    scion of Bharat
kṣhetra                    kṣhetra-jñayoḥ                jñānam              yat      tat     jñānam       matam      mama
the field of activities    of the knower of the field    understanding of    which    that    knowledge    opinion    my
---

And know Me also as the Knower of all Fields, O Arjuna. In My view, the knowledge of the Field and its Knower is the true knowledge.

Verse 4

tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yat
sa cha yo yat-prabhāvaśh cha tat samāsena me śhṛiṇu

tat     kṣhetram               yat     cha    yādṛik        cha    yat-vikāri                      yataḥ        cha     yat
that    field of activities    what    and    its nature    and    how change takes place in it    from what    also    what
saḥ    cha     yaḥ    yat-prabhāvaḥ          cha    tat     samāsena      me         śhṛiṇu
he     also    who    what his powers are    and    that    in summary    from me    listen
---

Listen briefly from Me what the Field is, what it is like, what its modifications are, what purpose it serves, and what it is; as well as who the Self is and what its powers are.

Verse 5

ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak
brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ

ṛiṣhibhiḥ         bahudhā             gītam    chhandobhiḥ       vividhaiḥ    pṛithak
by great sages    in manifold ways    sung     in Vedic hymns    various      variously
brahma-sūtra        padaiḥ          cha    eva           hetu-madbhiḥ    viniśhchitaiḥ
the Brahma Sūtra    by the hymns    and    especially    with logic      conclusive evidence
---

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.

Verse 6

mahā-bhūtāny ahankāro buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ

mahā-bhūtāni                 ahankāraḥ    buddhiḥ          avyaktam                              eva       cha
the (five) great elements    the ego      the intellect    the unmanifested primordial matter    indeed    and
indriyāṇi     daśha-ekam    cha    pañcha    cha    indriya-go-charāḥ
the senses    eleven        and    five      and    the (five) objects of the senses
---

The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses, and the one, in addition, the five objects of the senses;

Verse 7

ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṅghātaśh chetanā dhṛitiḥ
etat kṣhetraṁ samāsena sa-vikāram udāhṛitam

ichchhā    dveṣhaḥ     sukham       duḥkham    saṅghātaḥ        chetanā
desire     aversion    happiness    misery     the aggregate    the consciousness
dhṛitiḥ     etat         kṣhetram                   samāsena       sa-vikāram            udāhṛitam
the will    all these    the field of activities    comprise of    with modifications    are said
---

Desire, hatred, pleasure, and pain, and the combination that constitutes the basis of consciousness—or the individual self—have been briefly described here, along with their modifications.

Verse 8

amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ

amānitvam     adambhitvam               ahinsā          kṣhāntiḥ       ārjavam
humbleness    freedom from hypocrisy    non-violence    forgiveness    simplicity
āchārya-upāsanam       śhaucham                        sthairyam        ātma-vinigrahaḥ
service of the Guru    cleanliness of body and mind    steadfastness    self-control
---

Modesty, absence of ostentation, non-injury, patience, sincerity, service to the preceptor, purity, firmness, and self-restraint;

Verse 9

indriyārtheṣhu vairāgyam anahankāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam

indriya-artheṣhu                vairāgyam     anahankāraḥ           eva cha     janma
toward objects of the senses    dispassion    absence of egotism    and also    of birth
mṛityu    jarā       vyādhi     duḥkha    doṣha     anudarśhanam
death     old age    disease    evils     faults    perception
---

Absence of desire for sense-objects, and also absence of egotism, the recognition of evil in birth, death, old age, disease, and sorrow;

Verse 10

asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu

asaktiḥ           anabhiṣhvaṅgaḥ        putra       dāra      gṛiha-ādiṣhu
non-attachment    absence of craving    children    spouse    home, etc
nityam      cha    sama-chittatvam    iṣhṭa            aniṣhṭa        upapattiṣhu
constant    and    even-mindedness    the desirable    undesirable    having obtained
---

Non-attachment, absence of clinging to son, wife, home, and the like, and constant even-mindedness in regard to all desirable and undesirable events;

Verse 11

mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-sansadi

mayi         cha     ananya-yogena         bhaktiḥ     avyabhichāriṇī
toward me    also    exclusively united    devotion    constant
vivikta     deśha     sevitvam           aratiḥ      jana-sansadi
solitary    places    inclination for    aversion    for mundane society
---

Constantly devote yourself to Me alone, resort to solitary places, and dislike crowds.

Verse 12

adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā

adhyātma     jñāna        nityatvam    tattva-jñāna                         artha    darśhanam
spiritual    knowledge    constancy    knowledge of spiritual principles    for      philosophy
etat        jñānam       iti     proktam     ajñānam      yat     ataḥ       anyathā
all this    knowledge    thus    declared    ignorance    what    to this    contrary
---

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.

Verse 13

jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute
anādi mat-paraṁ brahma na sat tan nāsad uchyate

jñeyam               yat      tat     pravakṣhyāmi          yat      jñātvā     amṛitam        aśhnute
ought to be known    which    that    I shall now reveal    which    knowing    immortality    one achieves
anādi            mat-param            brahma     na     sat         tat     na     asat            uchyate
beginningless    subordinate to me    Brahman    not    existent    that    not    non-existent    is called
---

I shall declare that which is to be known, knowing which one attains the immortal Self. It is beginningless Brahman, having Me as the Highest (Anadi Matparam); it is said to be neither being nor non-being.

Verse 14

sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣhi-śhiro-mukham
sarvataḥ śhrutimal loke sarvam āvṛitya tiṣhṭhati

sarvataḥ      pāṇi     pādam    tat     sarvataḥ      akṣhi    śhiraḥ    mukham
everywhere    hands    feet     that    everywhere    eyes     heads     faces
sarvataḥ      śhruti-mat     loke               sarvam        āvṛitya     tiṣhṭhati
everywhere    having ears    in the universe    everything    pervades    exists
---

Its hands and feet are everywhere; Its eyes, heads, and mouths are everywhere; Its ears are on all sides; and It exists, encompassing all things.

Verse 15

sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam
asaktaṁ sarva-bhṛich chaiva nirguṇaṁ guṇa-bhoktṛi cha

sarva    indriya    guṇa             ābhāsam          sarva    indriya    vivarjitam
all      senses     sense-objects    the perciever    all      senses     devoid of
asaktam       sarva-bhṛit             cha    eva       nirguṇam                                     guṇa-bhoktṛi                                         cha
unattached    the sustainer of all    yet    indeed    beyond the three modes of material nature    the enjoyer of the three modes of material nature    although
---

Shining by the functions of the senses, yet devoid of the senses, detached yet supporting all, devoid of the Gunas yet experiencing the Gunas;

Verse 16

bahir antaśh cha bhūtānām acharaṁ charam eva cha
sūkṣhmatvāt tad avijñeyaṁ dūra-sthaṁ chāntike cha tat

bahiḥ      antaḥ     cha    bhūtānām             acharam       charam    eva       cha
outside    inside    and    all living beings    not moving    moving    indeed    and
sūkṣhmatvāt        tat    avijñeyam           dūra-stham       cha    antike       cha     tat
due to subtlety    he     incomprehensible    very far away    and    very near    also    he
---

It is within and without all beings; It is unmoving yet moving; It is so subtle that none can comprehend it; It is far away yet very near.

Verse 17

avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam
bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha

avibhaktam     cha         bhūteṣhu                 vibhaktam    iva           cha    sthitam
indivisible    although    amongst living beings    divided      apparently    yet    situated
bhūta-bhartṛi                  cha     tat     jñeyam         grasiṣhṇu          prabhaviṣhṇu    cha
the sustainer of all beings    also    that    to be known    the annihilator    the creator     and
---

Undivided yet appearing as if divided among beings, this Self is to be known as the supporter of the elements. It devours them and causes their generation.

Verse 18

jyotiṣhām api taj jyotis tamasaḥ param uchyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam

jyotiṣhām           api    tat     jyotiḥ                 tamasaḥ         param     uchyate
in all luminarie    and    that    the source of light    the darkness    beyond    is said (to be)
jñānam       jñeyam                     jñāna-gamyam             hṛidi               sarvasya                viṣhṭhitam
knowledge    the object of knowledge    the goal of knowledge    within the heart    of all living beings    dwells
---

The light of all lights is said to be beyond Tamas (darkness); it is known to be knowledge, to be attained through knowledge, and to be present in the hearts of all.

Verse 19

iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥ
mad-bhakta etad vijñāya mad-bhāvāyopapadyate

iti     kṣhetram                   tathā    jñānam                      jñeyam                     cha    uktam       samāsataḥ
thus    the nature of the field    and      the meaning of knowledge    the object of knowledge    and    revealed    in summary
mat-bhaktaḥ    etat    vijñāya              mat-bhāvāya         upapadyate
my devotee     this    having understood    my divine nature    attain
---

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.

Verse 20

prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api
vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān

prakṛitim          puruṣham                cha    eva       viddhi    anādī            ubhau    api
material nature    the individual souls    and    indeed    know      beginningless    both     and
vikārān                          cha     guṇān                        cha    eva       viddhi    prakṛiti           sambhavān
transformations (of the body)    also    the three modes of nature    and    indeed    know      material energy    produced by
---

Know that both Prakṛti and the Self (Puruṣa) are without beginning; know that all modifications and the attributes are born from Prakṛti.

Verse 21

kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate
puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate

kārya     kāraṇa    kartṛitve                    hetuḥ         prakṛitiḥ              uchyate
effect    cause     in the matter of creation    the medium    the material energy    is said to be
puruṣhaḥ               sukha-duḥkhānām              bhoktṛitve         hetuḥ             uchyate
the individual soul    of happiness and distress    in experiencing    is responsible    is said to be
---

The Prakṛti is said to be the cause of agency to the body (Kārya) and sense-organs (Karaṇa); the Self is said to be the cause of experiencing pleasure and pain.

Verse 22

puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu

puruṣhaḥ               prakṛiti-sthaḥ                   hi        bhuṅkte             prakṛiti-jān                       guṇān
the individual soul    seated in the material energy    indeed    desires to enjoy    produced by the material energy    the three modes of nature
kāraṇam      guṇa-saṅgaḥ                        asya      sat-asat-yoni                     janmasu
the cause    the attachment (to three guṇas)    of its    in superior and inferior wombs    of birth
---

(a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti.
(b) Its attachment to these Gunas is the cause of birth in good and evil wombs.

Verse 23

upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ
paramātmeti chāpy ukto dehe ’smin puruṣhaḥ paraḥ

upadraṣhṭā     anumantā         cha    bhartā           bhoktā                        mahā-īśhvaraḥ
the witness    the permitter    and    the supporter    the transcendental enjoyer    the ultimate controller
parama-ātmā     iti     cha api     uktaḥ      dehe               asmin    puruṣhaḥ paraḥ
Superme Soul    that    and also    is said    within the body    this     the Supreme Lord
---

The self in the body is called the spectator, approver, supporter, experiencer, great lord, and supreme self.

Verse 24

ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha
sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate

yaḥ    evam    vetti         puruṣham    prakṛitim              cha    guṇaiḥ                       saha
who    thus    understand    Puruṣh      the material nature    and    the three modes of nature    with
sarvathā        vartamānaḥ    api         na     saḥ     bhūyaḥ    abhijāyate
in every way    situated      although    not    they    again     take birth
---

He who understands the Self and Prakriti, along with the Gunas, will not be born again, no matter what state he may be in.

Verse 25

dhyānenātmani paśhyanti kechid ātmānam ātmanā
anye sānkhyena yogena karma-yogena chāpare

dhyānena              ātmani                paśhyanti    kechit    ātmānam             ātmanā
through meditation    within one’s heart    percieve     some      the Supreme soul    by the mind
anye      sānkhyena                           yogena            karma-yogena                                  cha    apare
others    through cultivation of knowledge    the yog system    union with God with through path of action    and    others
---

Some perceive the Self within the self (body) through meditation of the mind, others through Sankhya Yoga, and still others through Karma Yoga.

Verse 26

anye tv evam ajānantaḥ śhrutvānyebhya upāsate
te ’pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ

anye      tu       evam    ajānantaḥ                                     śhrutvā       anyebhyaḥ      upāsate
others    still    thus    those who are unaware (of spiritual paths)    by hearing    from others    begin to worship
te      api     cha    atitaranti    eva     mṛityum    śhruti-parāyaṇāḥ
they    also    and    cross over    even    death      devotion to hearing (from saints)
---

But some, who do not know this, having heard from others, worship accordingly—these too, devoted to what they hear, pass beyond death.

Verse 27

yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamam
kṣhetra-kṣhetrajña-sanyogāt tad viddhi bharatarṣhabha

yāvat       sañjāyate      kiñchit     sattvam    sthāvara    jaṅgamam
whatever    manifesting    anything    being      unmoving    moving
kṣhetra                kṣhetra-jña            sanyogāt          tat     viddhi    bharata-ṛiṣhabha
field of activities    knower of the field    combination of    that    know      best of the Bharatas
---

Whatever being is born, whether it be moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field).

Verse 28

samaṁ sarveṣhu bhūteṣhu tiṣhṭhantaṁ parameśhvaram
vinaśhyatsv avinaśhyantaṁ yaḥ paśhyati sa paśhyati

samam      sarveṣhu    bhūteṣhu    tiṣhṭhan-tam    parama-īśhvaram
equally    in all      beings      accompanying    Supreme Soul
vinaśhyatsu               avinaśhyantam       yaḥ    paśhyati    saḥ     paśhyati
amongst the perishable    the imperishable    who    see         they    perceive
---

Who sees the supreme ruler dwelling alike in all bodies and never perishing, even when they perish, he indeed sees.

Verse 29

samaṁ paśhyan hi sarvatra samavasthitam īśhvaram
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim

samam      paśhyan    hi        sarvatra      samavasthitam      īśhvaram
equally    see        indeed    everywhere    equally present    God as the Supreme soul
na        hinasti    ātmanā           ātmānam     tataḥ      yāti     parām          gatim
do not    degrade    by one’s mind    the self    thereby    reach    the supreme    destination
---

For, seeing the ruler abiding alike in every place, he does not injure himself with his own mind and therefore reaches the highest goal.

Verse 30

prakṛityaiva cha karmāṇi kriyamāṇāni sarvaśhaḥ
yaḥ paśhyati tathātmānam akartāraṁ sa paśhyati

prakṛityā             eva      cha     karmāṇi    kriyamāṇāni      sarvaśhaḥ
by material nature    truly    also    actions    are performed    all
yaḥ    paśhyati    tathā    ātmānam            akartāram     saḥ     paśhyati
who    see         also     (embodied) soul    actionless    they    see
---

He who sees that all acts are done universally by Prakrti alone, and likewise that the self is not the doer, he indeed sees.

Verse 31

yadā bhūta-pṛithag-bhāvam eka-stham anupaśhyati
tata eva cha vistāraṁ brahma sampadyate tadā

yadā    bhūta              pṛithak-bhāvam     eka-stham                     anupaśhyati
when    living entities    diverse variety    situated in the same place    see
tataḥ         eva       cha    vistāram     brahma     sampadyate       tadā
thereafter    indeed    and    born from    Brahman    (they) attain    then
---

When he perceives the independent modes of existence of all beings centered in one, and their expansion from it alone, then he attains Brahman.

Verse 32

anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śharīra-stho ’pi kaunteya na karoti na lipyate

anāditvāt                  nirguṇatvāt                               parama         ātmā    ayam    avyayaḥ
being without beginning    being devoid of any material qualities    the Supreme    soul    this    imperishable
śharīra-sthaḥ           api         kaunteya                       na         karoti    na     lipyate
dwelling in the body    although    Arjun, the the son of Kunti    neither    acts      nor    is tainted
---

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.

Verse 33

yathā sarva-gataṁ saukṣhmyād ākāśhaṁ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate

yathā    sarva-gatam      saukṣhmyāt         ākāśham      na     upalipyate
as       all-pervading    due to subtlety    the space    not    is contaminated
sarvatra      avasthitaḥ    dehe        tathā        ātmā        na     upalipyate
everywhere    situated      the body    similarly    the soul    not    is contaminated
---

As the all-pervading ether is not tainted due to its subtlety, even so, the self abiding in the body is not tainted everywhere.

Verse 34

yathā prakāśhayaty ekaḥ kṛitsnaṁ lokam imaṁ raviḥ
kṣhetraṁ kṣhetrī tathā kṛitsnaṁ prakāśhayati bhārata

yathā    prakāśhayati    ekaḥ    kṛitsnam    lokam           imam    raviḥ
as       illumines       one     entire      solar system    this    sun
kṣhetram    kṣhetrī     tathā    kṛitsnam    prakāśhayati    bhārata
the body    the soul    so       entire      illumine        Arjun, the son of Bharat
---

As the one sun illuminates this entire world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illuminate the entire Field (the body).

Verse 35

kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhā
bhūta-prakṛiti-mokṣhaṁ cha ye vidur yānti te param

kṣhetra     kṣhetra-jñayoḥ               evam    antaram           jñāna-chakṣhuṣhā
the body    of the knower of the body    thus    the difference    with the eyes of knowledge
bhūta                prakṛiti-mokṣham                cha    ye     viduḥ    yānti       te      param
the living entity    release from material nature    and    who    know     approach    they    the Supreme
---

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.


Gita: Chap 13

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