१३.१अर्जुन उवाच arjuna uvācaप्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव॥
prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñameva ca |etadveditumicchāmi jñānaṁ jñeyaṁ ca keśava ||
Arjuna said: Matter and Spirit, even the Field and the Knower of the Field, wisdom and that which ought to be known, these I fain would learn, O Keshava.
१३.२श्रीभगवानुवाच śrībhagavānuvācaइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥
idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate |etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ ||
The Blessed Lord said: This body, son of Kuntî, is called the Field; that which knoweth it is called the Knower of the Field by the Sages.
१३.३क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥
kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata |kṣetrakṣetrajñayorjñānaṁ yattajjñānaṁ mataṁ mama ||
Understand Me as the Knower of the Field in all Fields, O Bhârata. Wisdom as to the Field and the Knower of the Field, that in My opinion is the wisdom.
१३.४तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।स च यो यत्प्रभावश्च तत्समासेन मे शृणु॥
tatkṣetraṁ yacca yādṛk ca yadvikāri yataśca yat |sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ||
What that Field is and of what nature, how modified, and whence it is, and what He is and what His powers, hear that now briefly from Me.
१३.५ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥
ṛṣibhirbahudhā gītaṁ chandobhirvividhaiḥ pṛthak |brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||
Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses full of reasonings.
१३.६महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥
mahābhūtānyahaṅkāro buddhiravyaktameva ca |indriyāṇi daśaikaṁ ca pañca cendriyagocarāḥ ||
The great Elements, Individuality, Reason, and also the unmanifested, the ten senses and the one, and the five pastures of the senses;
१३.७इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanādhṛtiḥ |etatkṣetraṁ samāsena savikāramudāhṛtam ||
Desire, aversion, pleasure, pain, combination, intelligence, firmness; these, briefly described, constitute the Field and its modifications.
१३.८अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥
amānitvamadambhitvamahiṁsā kṣāntirārjavam |ācāryopāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ ||
Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control.
१३.९इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥
indriyārtheṣu vairāgyamanahaṅkāra eva ca |janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||
Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness,
१३.१०असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu |nityaṁ ca samacittatvamiṣṭāniṣṭopapattiṣu ||
Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events,
१३.११मयि चानन्ययोगेन भक्तिरव्यभिचारिणी।विविक्तदेशसेवित्वमरतिर्जनसंसदि॥
mayi cānanyayogena bhaktiravyabhicāriṇī |viviktadeśasevitvamaratirjanasaṁsadi ||
Unflinching devotion to Me by yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men,
१३.१२अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा॥
adhyātmajñānanityatvaṁ tattvajñānārthadarśanam |etajjñānamiti proktamajñānaṁ yadatonyathā ||
Constancy in the wisdom of the Self, understanding of the object of essential wisdom; that is declared to be the Wisdom; all against it is ignorance.
१३.१३ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते॥
jñeyaṁ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute |anādimatparaṁ brahma na sattannāsaducyate ||
I will declare that which ought to be known, that which being known immortality is enjoyed—the beginningless supreme Eternal, called neither being nor non-being.
१३.१४सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥
sarvataḥ pāṇipādaṁ tatsarvato'kṣiśiromukham |sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||
Everywhere That hath hands and feet, everywhere eyes, heads, and mouths; all-hearing, He dwelleth in the world, enveloping all,
१३.१५सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च॥
sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam |asaktaṁ sarvabhṛccaiva nirguṇaṁ guṇabhoktṛ ca ||
Shining with all sense-faculties without any senses; unattached supporting everything and free from qualities enjoying qualities;
१३.१६बहिरन्तश्च भूतानामचरं चरमेव च।सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्॥
bahirantaśca bhūtānāmacaraṁ carameva ca |sūkṣmatvāttadavijñeyaṁ dūrasthaṁ cāntike ca tat ||
Without and within all beings, immovable and also movable; by reason of His subtlety imperceptible; at hand and far away is That.
१३.१७अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च॥
avibhaktaṁ ca bhūteṣu vibhaktamiva ca sthitam |bhūtabhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca ||
Not divided amid beings, and yet seated distributively; that is to be known as the supporter of beings; He devours and He generates.
१३.१८ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्॥
jyotiṣāmapi tajjyotistamasaḥ paramucyate |jñānaṁ jñeyaṁ jñānagamyaṁ hṛdi sarvasya viṣṭhitam ||
That, the Light of all lights, is said to be beyond darkness; Wisdom, the Object of Wisdom, by Wisdom to be reached, seated in the hearts of all.
१३.१९इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते॥
iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ |madbhakta etadvijñāya madbhāvāyopapadyate ||
Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being.
१३.२०प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्॥
prakṛtiṁ puruṣaṁ caiva viddhyanādī ubhāvapi |vikārāṁśca guṇāṁścaiva viddhi prakṛtisaṁbhavān ||
Know thou that Matter and Spirit are both without beginning; and know thou also that modifications and qualities are all Matter-born.
१३.२१कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate |puruṣaḥ sukhaduḥkhānāṁ bhoktṛtve heturucyate ||
Matter is called the cause of the generation of causes and effects; Spirit is called the cause of the enjoyment of pleasure and pain.
१३.२२पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān |kāraṇaṁ guṇasaṅgo'sya sadasadyonijanmasu ||
Spirit seated in Matter useth the qualities born of Matter; attachment to the qualities is the cause of his births in good and evil wombs.
१३.२३उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥
upadraṣṭā'numantā ca bhartā bhoktā maheśvaraḥ |paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ||
Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme Self; thus is styled in this body the supreme Spirit.
१३.२४य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह।सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥
ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥsaha |sarvathā vartamāno'pi na sa bhūyo'bhijāyate ||
He who thus knoweth Spirit and Matter with its qualities, in whatsoever condition he may be, he shall not be born again.
१३.२५ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।अन्ये सांख्येन योगेन कर्मयोगेन चापरे॥
dhyānenātmani paśyanti kecidātmānamātmanā |anye sāṁkhyena yogena karmayogena cāpare ||
Some by meditation behold the Self in the self by the Self; others by the Sânkhya Yoga, and others by the Yoga of Action;
१३.२६अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः॥
anye tvevamajānantaḥ śrutvā'nyebhya upāsate |te'pi cātitarantyeva mṛtyuṁ śrutiparāyaṇāḥ ||
Others also, ignorant of this, having heard of it from others, worship; and these also cross beyond death, adhering to what they had heard.
१३.२७यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥
yāvatsañjāyate kiñcitsattvaṁ sthāvarajaṅgamam |kṣetrakṣetrajñasaṁyogāttadviddhi bharatarṣabha ||
Whatsoever creature is born immobile or mobile, know thou, O best of the Bhâratas, that it is from the union between the Field and the Knower of the Field.
१३.२८समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram |vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati ||
Seated equally in all beings, the supreme Lord, unperishing within the perishing—he who thus seeth, he seeth.
१३.२९समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्॥
samaṁ paśyanhi sarvatra samavasthitamīśvaram |na hinastyātmanā''tmānaṁ tato yāti parāṁ gatim ||
Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the Self, and thus treads the highest Path.
१३.३०प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |yaḥ paśyati tathā''tmānamakartāraṁ sa paśyati ||
He who seeth that Matter verily performeth all actions, and that the Self is actionless, he seeth.
१३.३१यदा भूतपृथग्भावमेकस्थमनुपश्यति।तत एव च विस्तारं ब्रह्म सम्पद्यते तदा॥
yadā bhūtapṛthagbhāvamekasthamanupaśyati |tata eva ca vistāraṁ brahma sampadyate tadā ||
When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reacheth the Eternal
१३.३२अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥
anāditvānnirguṇatvātparamātmāyamavyayaḥ |śarīrastho'pi kaunteya na karoti na lipyate ||
Being beginningless and without qualities, the imperishable supreme Self, though seated in the body, O Kaunteya, worketh not nor is affected.
१३.३३यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते॥
yathā sarvagataṁ saukṣmyādākāśaṁ nopalipyate |sarvatrāvasthito dehe tathā''tmā nopalipyate ||
As the omnipresent ether is not affected, by reason of its subtlety, so seated everywhere in the body the Self is not affected.
१३.३४यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥
yathā prakāśayatyekaḥ kṛtsnaṁ lokamimaṁ raviḥ |kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata ||
As the one sun illumineth the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata.
१३.३५क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥
kṣetrakṣetrajñayorevamantaraṁ jñānacakṣuṣā |bhūtaprakṛtimokṣaṁ ca ye viduryānti te param ||
They who by the eyes of Wisdom perceive this difference between the Field and the Knower of the Field, and the liberation of beings from Matter they go to the Supreme.
Sanskrit: traditional text (public domain), from the github.com/gita/gita dataset, checked by SahiVidhi verse by verse against the Devanagari of Besant's 1905 edition — encoding errors and dropped endings corrected; remaining differences are recognised variant readings. Roman transliteration generated by SahiVidhi. English: Annie Besant, The Bhagavad-Gita, 4th edition (1905) — public domain; transcription from Wikisource.
