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Chapter 13: Kshetra Kshetrajna Vibhaga Yoga

Gita GPS: Chapter 13, Kshetra Kshetrajna Vibhaga Yoga, separates the field from the knower of the field so Arjuna can see body, mind, nature, and Self more clearly.

  • Shlokas 1-18: Krishna explains the field, the knower of the field, and the qualities that count as knowledge.
  • Shlokas 19-35: Krishna describes Prakriti and Purusha, and how discernment leads beyond bondage.
V1| V2| V3| V4| V5| V6| V7| V8| V9| V10| V11| V12| V13| V14| V15| V16| V17| V18

Shlokas 1-18

The subject of “Field” and the Knower of the “Field”, together with Knowledge.

Reflective Prompt:When you observe your thoughts, feelings, and body, who is doing the observing?

  • ▪Option 1:The mind itself—my thoughts and physical sensations are all there is to who I am.
  • ▪Option 2:A quiet, witnessing self (Kshetrajna) that stands apart from the physical field (Kshetra).

Verse 01

अर्जुन उवाच

। प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च | | एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव | | १३-१ | |

arjuna uvācha prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetrajñameva cha etadveditumichchhāmi jñānaṁ jñeyaṁ cha keśhava

Word-by-word guide:
Line 1:
  • अर्जुन(Arjuna) — हे अर्जुन(Arjuna said)
  • उवाच(uvacha) — बोले(Arjuna said)
  • प्रकृतिम्(prakritim) — प्रकृति(Nature)
  • पुरुषम्(purusham) — पुरुष को(God or the individual soul)
  • च(cha) — और(and also)
  • एव(eva) — ही(and also)
  • क्षेत्रम्(kshetram) — क्षेत्र(the field (matter/body))
  • क्षेत्र-ज्ञम्(kshetra-jnam) — थे जानने वाला का थे क्षेत्र(थे आत्मा) (the knower of the field (the self))
Line 2:
  • एतद्(etad) — यह(this)
  • वेदितुम्(veditum) — को जानना(to know)
  • इच्छामि(icchami) — मैं चाहता हूं(I wish)
  • ज्ञानम्(jnanam) — ज्ञान(knowledge)
  • ज्ञेयम्(jneyam) — जानने योग्य(that which is worth knowing)
  • केशव(Keshava) — हे केशव(Krishna)

English:Arjuna said: Krishna, Who is God and what is Nature; what is Matter and what is the self; what is that they call Wisdom, and what is it that is worth knowing? I wish to have this explained.

Note:

Arjuna asks to understand Prakriti (nature), Purusha (the spirit), the Kshetra (field), the Kshetrajna (knower of the field), Gyan (knowledge), and the Jneya (object of knowledge). This sets up a complete analytical framework for discrimination.

Learnings from Shloka 1:
  • Framework of Inquiry:: Sincere inquiry begins by defining the key elements of our physical and spiritual identity.
  • Discrimination:: Real wisdom involves separating the objective world from the subjective witnessing Self.

Verse 02

श्रीभगवानुवाच

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

śhrī bhagavān uvācha idaṁ śharīraṁ kaunteya kṣhetramityabhidhīyate etadyo vetti taṁ prāhuḥ kṣhetrajña iti tadvidaḥ

Word-by-word guide:
Line 1:
  • श्री(Sri) — श्री(the Blessed Lord said)
  • भगवन्(Bhagavan) — हे भगवान्(the Blessed Lord said)
  • उवाच(uvacha) — बोले(the Blessed Lord said)
  • इदम्(idam) — यह(this)
  • शरीरम्(shariram) — शरीर(body)
  • कौन्तेय(Kaunteya) — हे कौन्तेय अर्जुन(Arjuna (son of Kunti))
  • क्षेत्रम्(kshetram) — क्षेत्र(the field)
  • इति(iti) — ऐसा(thus)
  • अभिधियते(abhidhiyate) — है कहा जाता है(is called)
  • एतत्(etat) — यह(this)
  • यः(yah) — जो कोई(who)
Line 2:
  • वेत्ति(vetti) — जानता है(knows)
  • तम्(tam) — उस(him)
  • प्रहुह्(prahuh) — वे कहते हैं(they call)
  • क्षेत्र-ज्ञह्(kshetra-jnah) — थे जानने वाला का थे क्षेत्र(थे आत्मा) (the knower of the field (the self))
  • तद्विदह्(tadvidah) — वे जो जानना यह(those who know this)

English:Krishna said: Arjuna, The body of man is the playground of the self; and That which knows the activities of Matter, sages call the self.

Note:

Krishna defines the physical body as the Kshetra (field) and the conscious entity that observes and knows this body as the Kshetrajna (knower of the field). This is the basic dualism of matter and spirit.

Learnings from Shloka 2:
  • The Field:: The body, along with its sensory experiences and thoughts, acts as a field of activity.
  • The Knower:: You are not the physical body or thoughts, but the conscious witness that observes them.

Verse 03

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

kṣhetrajñaṁ chāpi māṁ viddhi sarvakṣhetreṣhu bhārata kṣhetrakṣhetrajñayorjñānaṁ yattajjñānaṁ mataṁ mama

Word-by-word guide:
Line 1:
  • क्षेत्र-ज्ञम्(kshetra-jnam) — थे जानने वाला का थे क्षेत्र(the knower of the field)
  • च(cha) — और(and also)
  • अपि(api) — भी(and also)
  • माम्(mam) — मुझे(Me)
  • विद्धि(viddhi) — जानो(know)
  • सर्व-क्षेत्रेशु(sarva-kshetreshu) — में सभी क्षेत्रों(in all fields)
  • भारत(Bharata) — हे भारत(Arjuna)
Line 2:
  • क्षेत्र-क्षेत्रज्ञयोह्(kshetra-kshetrajnayoh) — का थे क्षेत्र और थे जानने वाला का थे क्षेत्र(of the field and the knower of the field)
  • ज्ञानम्(jnanam) — ज्ञान(knowledge)
  • यत्(yat) — जो भी(which)
  • तत्(tat) — वह सब(that)
  • ज्ञानम्(jnanam) — ज्ञान(knowledge)
  • मतम्(matam) — है मेरे ओपिनिओन्(is My opinion)
  • मम(mama) — मेरे(is My opinion)

English:I am the Omniscient self that abides in the playground of Matter; knowledge of Matter and of the all-knowing self is wisdom.

Note:

Krishna states that He is also the ultimate knower (Kshetrajna) residing in all fields. Knowing both the field and the knower of the field is true wisdom (Gyan) in His view.

Learnings from Shloka 3:
  • Omnipresent Knower:: The same single divine consciousness resides as the witness in all individual bodies.
  • True Gyan:: Ultimate wisdom consists of understanding both the material field and the spiritual witness.

Verse 04

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

tatkṣhetraṁ yachcha yādṛikcha yadvikāri yataśhcha yat sa cha yo yatprabhāvaśhcha tatsamāsena me śhṛiṇu

Word-by-word guide:
Line 1:
  • तत्(tat) — वह सब(that)
  • क्षेत्रम्(kshetram) — क्षेत्र(field (matter))
  • यत्(yat) — जो भी(what)
  • च(cha) — और(and)
  • यद्रिक्(yadrik) — जो लिके इत् है(what like it is)
  • यद्-विकरि(yad-vikari) — जो इत्स् परिवर्तन हैं(what its changes are)
  • यतह्(yatah) — से व्हेरे(from where)
  • च(cha) — और(and)
Line 2:
  • यत्(yat) — जो भी(what)
  • सः(sah) — वह(that)
  • यो(yo) — जो(जानने वाला) (who (knower))
  • यत्-प्रभवह्(yat-prabhavah) — जो इत्स् पोवेर्स् हैं(what its powers are)
  • तत्(tat) — वह सब(that)
  • समसेन(samasena) — में संक्षेप(in brief)
  • मे(me) — मेरा(from Me)
  • शृणु(shrinu) — सुनो(hear)

English:What is called Matter, of what it is composed, from where it came, and why it changes, what the self is, and what Its power - this I will now briefly set forth.

Note:

Krishna promises to explain briefly what this field is, what its nature is, how it changes, where it comes from, and who the knower is, as sung by sages in various scriptures.

Learnings from Shloka 4:
  • Scriptural Basis:: Spiritual truths are verified by the consistent findings of realized sages and scriptures.
  • Scope of Study:: Seek to understand the origin, components, and modifications of the material world.

Reflective Prompt:Which aspect of your identity feels most variable and subject to change over time?

  • ▪Option 1:The physical body and external roles I play in society.
  • ▪Option 2:The internal desires, emotions, ego, and thoughts (the field of mind).

Verse 05

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

ṛiṣhibhirbahudhā gītaṁ chhandobhirvividhaiḥ pṛithak brahmasūtrapadaiśhchaiva hetumadbhirviniśhchitaiḥ

Word-by-word guide:
Line 1:
  • रिशिभिह्(rishibhih) — द्वारा सगेस्(by sages)
  • बहुधा(bahudha) — अनेक प्रकार से(in many ways)
  • गितम्(gitam) — सुन्ग्(sung)
  • चन्दोभिह्(chandobhih) — में वेदिच् ह्य्म्न्स्(in Vedic hymns)
  • विविधैह्(vividhaih) — द्वारा वरिओउस्(by various)
  • प्रिथक्(prithak) — दिस्तिन्च्त्(distinct)
Line 2:
  • ब्रह्म-सुत्र-पदैह्(brahma-sutra-padaih) — में थे वेर्सेस् का थे ब्रह्म सुत्रस्(in the verses of the Brahma Sutras)
  • च(cha) — और(and also)
  • एव(eva) — ही(and also)
  • हेतुमद्भिह्(hetumadbhih) — फुल्ल् का रेअसोन्(full of reason)
  • विनिश्चितैह्(vinishchitaih) — चेर्तैन् और चोन्विन्चिन्ग्(certain and convincing)

English:Seers have sung of It in various ways, in many hymns and sacred Vedic songs, weighty in thought and convincing in argument.

Note:

This knowledge has been sung in many ways by various sages in different meters, and also in the decisive words of the Brahma Sutras, showing its deep rational foundation.

Learnings from Shloka 5:
  • Vedic Wisdom:: The discrimination of self and non-self is a central theme in all major Vedic philosophies.
  • Reasoned Truth:: Spiritual realization is backed by clear logic and systematic philosophical reasoning.

Verse 06

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः | | १३-६ | |

mahābhūtānyahaṁkāro buddhiravyaktameva cha indriyāṇi daśhaikaṁ cha pañcha chendriyagocharāḥ

Word-by-word guide:
Line 1:
  • मह-भुतनि(maha-bhutani) — थे फिवे महान एलेमेन्त्स्(the five great elements)
  • अहन्करह्(ahankarah) — एगो या पेर्सोनलित्य्(ego or personality)
  • बुद्धिः(buddhih) — बुद्धि(intellect)
  • अव्यक्तम्(avyaktam) — अव्यक्त(the unmanifest (life force/energy))
  • एव(eva) — ही(and indeed)
  • च(cha) — और(and indeed)
Line 2:
  • इन्द्रियनि(indriyani) — थे सेन्सेस्(the senses)
  • दश(dasha) — थे तेन् प्लुस् एक(एलेवेन् सेन्सेस्: फिवे सेन्सेस् का पेर्चेप्तिओन्, फिवे का अच्तिओन्, और थे मन) (the ten plus one (eleven senses: five senses of perception, five of action, and the mind))
  • एकम्(ekam) — एक(the ten plus one (eleven senses: five senses of perception, five of action, and the mind))
  • च(cha) — और(and)
  • पन्च(pancha) — फिवे(five)
  • इन्द्रिय-गोचरह्(indriya-gocharah) — ओब्जेच्त्स् का थे सेन्सेस्(objects of the senses)

English:The five great fundamentals (earth, fire, air, water and ether), personality, intellect, the mysterious life force, the ten organs of perception and action, the mind and the five domains of sensation;

Note:

The field consists of the five great elements, the ego, the intellect, the unmanifest source, the ten senses, the mind, and the five objects of the senses. This defines the objective world.

Learnings from Shloka 6:
  • Elements of the Field:: Both the physical body and the subtle mind (ego and intellect) belong to the material field.
  • External Identity:: Do not identify with the ego or intellect; they are objects observed by the true Self.

Verse 07

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । | एतत्क्षेत्रं समासेन सविकारमुदाहृतम् | | १३-७ | |

ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṁghātaśhchetanā dhṛitiḥ etatkṣhetraṁ samāsena savikāramudāhṛitam

Word-by-word guide:
Line 1:
  • इच्छ(ichchha) — इच्छा(desire)
  • द्वेशह्(dveshah) — द्वेष या दिस्लिके(aversion or dislike)
  • सुखम्(sukham) — सुख(pleasure)
  • दुःखम्(duhkham) — दुःख(pain)
  • सन्घतह्(sanghatah) — थे बोदिल्य् अस्सेम्ब्ल्य्(फ्य्सिचल् शरीर) (the bodily assembly (physical body))
  • चेतना(chetana) — चेतना(consciousness or vitality)
  • धृतिः(dhritih) — धृति(willpower or fortitude)
Line 2:
  • एतत्(etat) — यह(this)
  • क्षेत्रम्(kshetram) — क्षेत्र(field)
  • समसेन(samasena) — में संक्षेप(in brief)
  • स-विकरम्(sa-vikaram) — से इत्स् मोदिफिचतिओन्स्(with its modifications)
  • उदह्रितम्(udahritam) — है देस्च्रिबेद्(is described)

English:Desire, aversion, pleasure, pain, sympathy, vitality and the persistent clinging to life, these are in brief the constituents of changing Matter.

Note:

The field also includes modifications like desire, hatred, pleasure, pain, the physical body, consciousness (as a mental function), and steadfastness. This shows that emotions are also external to the witness.

Learnings from Shloka 7:
  • Emotional Field:: Feelings like desire, anger, pleasure, and pain are temporary changes occurring in the mind.
  • Stand Apart:: Observe emotions without being swept away by them, knowing they are aspect of the field.

Verse 08

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । | आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः | | १३-८ | |

amānitvamadambhitvamahiṁsā kṣhāntirārjavam āchāryopāsanaṁ śhauchaṁ sthairyamātmavinigrahaḥ

Word-by-word guide:
Line 1:
  • अमनित्वम्(amanitvam) — विनम्रता(फ्री से प्रिदे) (humility (free from pride))
  • अदम्भित्वम्(adambhitvam) — सरलता(फ्री से प्रेतेन्से) (sincerity (free from pretense))
  • अहिंसा(ahimsa) — अहिंसा(harmlessness)
  • क्षन्तिह्(kshantih) — क्षमा(forgiveness)
  • अर्जवम्(arjavam) — सिम्प्लिचित्य् या रेच्तितुदे(simplicity or rectitude)
Line 2:
  • अचर्य-उपसनम्(acharya-upasanam) — सेर्विचे का थे तेअचेर्(service of the teacher)
  • शौचम्(shaucham) — शुद्धि(purity)
  • स्थैर्यम्(sthairyam) — स्थिरता(steadfastness)
  • अत्म-विनिग्रहह्(atma-vinigrahah) — सेल्फ्-चोन्त्रोल्(self-control)

English:Humility, sincerity, harmlessness, forgiveness, rectitude, service of the Master, purity, steadfastness, self-control;

Note:

Krishna defines true knowledge (Gyan) through a list of virtues: humility, pride-less-ness, non-injury, forgiveness, uprightness, service to the Guru, purity, and steadfastness.

Learnings from Shloka 8:
  • Virtue as Gyan:: True knowledge is not intellectual data, but the presence of character and ethical virtues.
  • Humility and Service:: Cultivating humility and serving a qualified teacher are the foundations of spiritual progress.

Verse 09

इन्द्रियार्थेषु वैराग्यमनहंकार एव च । | जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् | | १३-९ | |

indriyārtheṣhu vairāgyamanahaṁkāra eva cha janmamṛityujarāvyādhiduḥkhadoṣhānudarśhanam

Word-by-word guide:
Line 1:
  • इन्द्रिय-अर्थेशु(indriya-artheshu) — तोवर्द् सेन्से ओब्जेच्त्स्(toward sense objects)
  • वैरज्ञम्(vairagyam) — दिस्पस्सिओन् या लेत्तिन्ग् गो(dispassion or letting go)
  • अनहन्करह्(anahankarah) — अब्सेन्चे का एगो(absence of ego)
  • एव(eva) — ही(and also)
  • च(cha) — और(and also)
Line 2:
  • जन्म(janma) — बिर्थ्(birth)
  • म्रित्यु(mrityu) — मृत्यु(death)
  • जर(jara) — ओल्द् अगे(old age)
  • व्यधि(vyadhi) — सिच्क्नेस्स्(sickness)
  • दुह्ख-दोश(duhkha-dosha) — थे दुःख और देफेच्त्(the pain and defect)
  • अनुदर्शनम्(anudarshanam) — चोन्स्तन्त् ओब्सेर्वतिओन् या रेफ्लेच्तिओन्(constant observation or reflection)

English:Letting go of the delights of sense, absence of pride, right understanding of the painful problem of birth and death, of age and sickness;

Note:

Further qualities of Gyan include detachment from sense objects, absence of egoism, and constant reflection on the inherent defects of birth, death, old age, sickness, and pain.

Learnings from Shloka 9:
  • Absence of Ego:: Overcoming the pride of the physical ego is essential for experiencing the true Self.
  • Objective Realism:: Regularly contemplate the temporary nature of the body to develop healthy detachment.

Verse 10

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । | नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु | | १३-१० | |

asaktiranabhiṣhvaṅgaḥ putradāragṛihādiṣhu nityaṁ cha samachittatvamiṣhṭāniṣhṭopapattiṣhu

Word-by-word guide:
Line 1:
  • असक्तिह्(asaktih) — देतच्मेन्त्(detachment)
  • अनभिश्वन्गह्(anabhishvangah) — लच्क् का च्लिन्गिन्ग्/ओब्सेस्सिओन्(lack of clinging/obsession)
  • पुत्र-दर-ग्रिह-अदिशु(putra-dara-griha-adishu) — तोवर्द् चिल्द्रेन्, स्पोउसे, होमे, एत्च्(toward children, spouse, home, etc)
Line 2:
  • नित्यम्(nityam) — सदा(always)
  • च(cha) — और(and)
  • सम-चित्तत्वम्(sama-chittatvam) — एवेन्-मिन्देद्नेस्स्(even-mindedness)
  • इश्त-अनिश्त(ishta-anishta) — में देसिरब्ले और उन्देसिरब्ले एवेन्त्स्(in desirable and undesirable events)
  • उपपत्तिशु(upapattishu) — उपोन् ओब्तैनिन्ग्(upon obtaining)

English:Indifference, not being stuck to sex, progeny or home, even-mindedness in good fortune and in bad;

Note:

Knowledge also involves non-attachment, absence of clinging to family and home, and a constant state of equanimity in both desirable and undesirable events.

Learnings from Shloka 10:
  • Healthy Detachment:: Love your family, but do not let possessiveness or anxiety disrupt your inner peace.
  • Equanimity in Life:: Practice remaining calm and balanced whether external circumstances are favorable or hostile.

Verse 11

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । | विविक्तदेशसेवित्वमरतिर्जनसंसदि | | १३-११ | |

mayi chānanyayogena bhaktiravyabhichāriṇī viviktadeśhasevitvamaratirjanasaṁsadi

Word-by-word guide:
Line 1:
  • मयि(mayi) — मुझमें(toward Me)
  • च(cha) — और(and)
  • अनन्य-योगेन(ananya-yogena) — से सिन्ग्ले-मिन्देद् फोचुस्(with single-minded focus)
  • भक्तिह्(bhaktih) — देवोतिओन्(devotion)
  • अव्यभिचरिनि(avyabhicharini) — उन्स्वेर्विन्ग् या चोन्स्तन्त्(unswerving or constant)
Line 2:
  • विविक्त-देश-सेवित्वम्(vivikta-desha-sevitvam) — चूसिन्ग् qउइएत् या सोलितर्य् प्लचेस्(choosing quiet or solitary places)
  • अरतिह्(aratih) — लच्क् का इन्तेरेस्त्(lack of interest)
  • जन-सन्सदि(jana-sansadi) — में च्रोव्द्स् या सोचिअल् गथेरिन्ग्स्(in crowds or social gatherings)

English:Unswerving devotion to Me, by concentration on Me and Me alone, a love for solitude, indifference to social life;

Note:

Unswerving devotion to the Supreme through undivided yoga, resort to quiet or solitary places, and distaste for crowded social gatherings are also defined as components of knowledge.

Learnings from Shloka 11:
  • Solitary Quiet:: Regularly spend time in quiet, solitary spaces to minimize external noise and meditate.
  • One-Pointed Yoga:: Maintain an unbroken, devoted focus on the Divine as the central anchor of your life.

Reflective Prompt:To understand the ultimate object of knowledge (Jneya), what mental orientation is most helpful?

  • ▪Option 1:Accumulating facts, logical arguments, and scientific theories.
  • ▪Option 2:Seeking the unmanifest, infinite source that supports all forms without being bound by them.

Verse 12

अध्‍यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । | एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा | | १३-१२ | |

adhyātmajñānanityatvaṁ tattvajñānārthadarśhanam etajjñānamiti proktamajñānaṁ yadato’nyathā

Word-by-word guide:
Line 1:
  • अध्यत्म-ज्ञन(adhyatma-jnana) — स्पिरितुअल् ज्ञान(spiritual knowledge)
  • नित्यत्वम्(nityatvam) — चोन्स्तन्च्य्(constancy)
  • तत्त्व-ज्ञन-अर्थ(tattva-jnana-artha) — थे गोअल् का क्नोविन्ग् थे त्रुथ्(the goal of knowing the Truth)
  • दर्शनम्(darshanam) — पेर्चेप्तिओन् या कीपिन्ग् में विएव्(perception or keeping in view)
  • एतत्(etat) — यह(this)
  • ज्ञानम्(jnanam) — ज्ञान(wisdom)
Line 2:
  • इति(iti) — ऐसा(thus)
  • प्रोक्तम्(proktam) — कहा गया है(is declared)
  • अज्ञनम्(ajnanam) — अज्ञान(ignorance)
  • यत्(yat) — जो भी(what)
  • अतः(atah) — इसलिए(from this)
  • अन्यथ(anyatha) — अन्य(other)

English:Constant yesrning for the knowledge of self, and pondering over the lessons of the great Truth - this is Wisdom, all else lack of understanding.

Note:

Constancy in self-knowledge and perception of the purpose of ultimate truth—all this is declared to be true Gyan. Anything else is defined as ignorance (Agyan).

Learnings from Shloka 12:
  • Focus on the Self:: Keep the study of your spiritual nature as the highest priority in your life.
  • Avoid Agyan:: Any knowledge that leads the mind deeper into material delusion and ego is ultimately ignorance.

Verse 13

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

jñeyaṁ yattatpravakṣhyāmi yajjñātvāmṛitamaśhnute anādimatparaṁ brahma na sattannāsaduchyate

Word-by-word guide:
Line 1:
  • ज्ञेयम्(jneyam) — जानने योग्य(what is to be known)
  • यत्(yat) — जो भी(which)
  • तत्(tat) — वह सब(that)
  • प्रवक्ष्यामि(pravakshyami) — मैं कहूंगा(I will explain)
  • यत्(yat) — जो भी(which)
  • ज्ञत्व(gyatva) — हविन्ग् क्नोव्न्(having known)
  • अमृतम्(amritam) — अमरत्व(immortality)
  • अश्नुते(ashnute) — प्राप्त करता(attains)
Line 2:
  • अनदि-मत्(anadi-mat) — बिना आरंभ(without beginning)
  • पराम्(param) — परम(supreme)
  • ब्रह्म(brahma) — ब्रह्म को(Spirit/Brahman)
  • न(na) — नहीं(neither exist (manifested))
  • सत्(sat) — सत्(neither exist (manifested))
  • न(na) — नहीं(nor non-existent (unmanifested))
  • असत्(asat) — असत्(nor non-existent (unmanifested))
  • उच्यते(uchyate) — कहा जाता है(is called)

English:I will speak to you now of that great Truth which man ought to know, since by its means he will win immortal bliss - that which is without beginning, the eternal Spirit which dwells in Me, neither with form, nor yet without it.

Note:

Krishna begins describing the Jneya (that which is worth knowing): the beginningless Supreme Brahman, which is said to be neither being (Sat) nor non-being (Asat) in a material sense.

Learnings from Shloka 13:
  • The Ultimate Target:: The true object of all search is the beginningless, infinite Supreme Brahman.
  • Beyond Concepts:: The absolute truth is beyond human definitions of existence or non-existence.

Verse 14

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

sarvataḥ pāṇipādaṁ tatsarvato’kṣhiśhiromukham sarvataḥ śhrutimalloke sarvamāvṛitya tiṣhṭhati

Word-by-word guide:
Line 1:
  • सर्वतः(sarvatah) — सब ओर(everywhere)
  • पनि-पदम्(pani-padam) — हन्द्स् और फीत्(hands and feet)
  • तत्(tat) — वह सब(That (the Spirit))
  • सर्वतः(sarvatah) — सब ओर(everywhere)
  • अक्षि-शिरह्-मुखम्(akshi-shirah-mukham) — एयेस्, हेअद्स्, और मोउथ्स्(eyes, heads, and mouths)
Line 2:
  • सर्वतः(sarvatah) — सब ओर(everywhere)
  • श्रुतिमत्(shrutimat) — हविन्ग् एअर्स्(having ears)
  • लोके(loke) — में थे वोर्ल्द्(in the world)
  • सर्वम्(sarvam) — सब(everything)
  • अव्रित्य(avritya) — एन्वेलोपिन्ग्(enveloping)
  • तिश्थति(tishthati) — एxइस्त्स्(exists)

English:Everywhere are Its hands and Its feet; everywhere It has eyes that see, heads that think and mouths that speak; everywhere It listens; It dwells in all the worlds; It envelops them all.

Note:

With hands, feet, eyes, heads, mouths, and ears everywhere, that Supreme reality exists in the world, enveloping and supporting all of creation.

Learnings from Shloka 14:
  • Universal Senses:: The Divine hears, sees, and acts through all living creatures in the cosmos.
  • All-Enveloping:: Feel the presence of the Supreme wrapping around you and supporting you in every moment.

Verse 15

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

sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam asaktaṁ sarvabhṛichchaiva nirguṇaṁ guṇabhoktṛi cha

Word-by-word guide:
Line 1:
  • सर्व-इन्द्रिय(sarva-indriya) — सभी सेन्सेस्(all senses)
  • गुन(guna) — गुण/अच्तिवितिएस्(qualities/activities)
  • अभसम्(abhasam) — शिनिन्ग् या पेर्चेइविन्ग्(shining or perceiving)
  • सर्व-इन्द्रिय-विवर्जितम्(sarva-indriya-vivarjitam) — चोम्प्लेतेल्य् फ्री से सभी सेन्सेस्(completely free from all senses)
Line 2:
  • असक्तम्(asaktam) — आसक्ति रहित(unattached)
  • सर्व-भ्रित्(sarva-bhrit) — धारण करता सभी(supporting all)
  • च(cha) — और(and)
  • एव(eva) — ही(indeed)
  • निर्गुनम्(nirgunam) — फ्री से थे मतेरिअल् गुण(गुनस्) (free from the material qualities (gunas))
  • गुन-भोक्त्रि(guna-bhoktri) — एन्जोयेर् का थे गुण(enjoyer of the qualities)
  • च(cha) — और(and)

English:Beyond the senses, It yet shines through every sense perception. Bound to nothing, It yet sustains everything. Unaffected by the qualities, It still enjoys them all.

Note:

Brahman appears to possess the qualities of all senses, yet is free from all senses. It is unattached, yet sustains everything; free from the qualities of nature (gunas), yet experiences them.

Learnings from Shloka 15:
  • Transcendent Support:: The spirit supports all material activities without becoming contaminated or bound by them.
  • Free yet Experiencing:: Realize that your true inner Self is untouched by the changing moods of nature.

Verse 16

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

bahirantaśhcha bhūtānāmacharaṁ charameva cha sūkṣhmatvāttadavijñeyaṁ dūrasthaṁ chāntike cha tat

Word-by-word guide:
Line 1:
  • बहिह्(bahih) — ओउत्सिदे(outside)
  • अन्तः(antah) — अंत(inside)
  • च(cha) — और(and)
  • भूतानाम्(bhutanam) — प्राणियों के(of all living beings)
  • अचरम्(acharam) — नोन्-मोविन्ग्(non-moving)
  • चरम्(charam) — चल(moving)
  • एव(eva) — ही(indeed)
  • च(cha) — और(and)
Line 2:
  • सुक्ष्मत्वत्(sukshmatvat) — दुए को सुब्त्लेत्य्(due to subtlety)
  • तत्(tat) — वह सब(That)
  • अविज्ञेयम्(avijneyam) — इन्चोम्प्रेहेन्सिब्ले(incomprehensible)
  • दुरस्थम्(durastham) — फर् अवय्(far away)
  • च(cha) — और(and)
  • अन्तिके(antike) — नेअर्(near)
  • च(cha) — और(and)
  • तत्(tat) — वह सब(That)

English:It is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far away yet always near.

Note:

It exists outside and inside all beings; it is both moving and non-moving. Because of its subtlety, it is incomprehensible; it is both far away and very near.

Learnings from Shloka 16:
  • Subtle Reality:: The spiritual essence is too subtle to be captured by physical eyes, but can be felt within.
  • Far yet Near:: Brahman is far to those who look outward, but immediately close to those who look inward.

Verse 17

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

avibhaktaṁ cha bhūteṣhu vibhaktamiva cha sthitam bhūtabhartṛi cha tajjñeyaṁ grasiṣhṇu prabhaviṣhṇu cha

Word-by-word guide:
Line 1:
  • अविभक्तम्(avibhaktam) — उन्दिविदेद्(undivided)
  • च(cha) — और(and)
  • भूतेषु(bhuteshu) — प्राणियों में(in all beings)
  • विभक्तम्(vibhaktam) — दिविदेद्(divided)
  • इव(iva) — जैसे अ मित्र की ओर अ मित्र(as if)
  • च(cha) — और(and)
  • स्थितम्(sthitam) — एxइस्तिन्ग्(existing)
Line 2:
  • भुत-भर्त्रि(bhuta-bhartri) — थे सुस्तैनेर् का सभी प्राणियों(the sustainer of all beings)
  • च(cha) — और(and)
  • तत्(tat) — वह सब(That)
  • ज्ञेयम्(jneyam) — जानने योग्य(worth knowing)
  • ग्रसिश्नु(grasishnu) — ग्रसता या अब्सोर्बिन्ग्(devouring or absorbing)
  • प्रभविश्नु(prabhavishnu) — उत्पन्न करता/च्रेअतिन्ग्(generating/creating)
  • च(cha) — और(and)

English:In all beings undivided, yet living in division, It is the upholder of all, Creator and Destroyer alike;

Note:

Although appearing divided among beings, the Supreme remains undivided. It is to be known as the supporter of all, the devourer, and the generator of all forms.

Learnings from Shloka 17:
  • Undivided Unity:: The same single consciousness resides in all, making all life fundamentally one.
  • Cosmic Governor:: Trust the power that generates, sustains, and ultimately absorbs all physical forms.

Reflective Prompt:How do you view the interaction between nature (Prakriti), which is always active, and the conscious spirit (Purusha), which is quiet?

  • ▪Option 1:As a single, mechanical physical process with no spiritual element.
  • ▪Option 2:As nature executing actions while the spirit observes and gives permission.

Verse 18

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

jyotiṣhāmapi tajjyotistamasaḥ paramuchyate jñānaṁ jñeyaṁ jñānagamyaṁ hṛidi sarvasya viṣhṭhitam

Word-by-word guide:
Line 1:
  • ज्योतिषाम्(jyotisham) — प्रकाशों में(of all lights)
  • अपि(api) — भी(also)
  • तत्(tat) — वह सब(That)
  • ज्योतिः(jyotih) — प्रकाश(light)
  • तमसः(tamasah) — अंधकार से(than darkness)
  • पराम्(param) — परम(beyond)
  • उच्यते(uchyate) — कहा जाता है(is said)
Line 2:
  • ज्ञानम्(jnanam) — ज्ञान(knowledge)
  • ज्ञेयम्(jneyam) — जानने योग्य(what is to be known)
  • ज्ञन-गम्यम्(jnana-gamyam) — रेअचेद् थ्रोउघ् ज्ञान(reached through wisdom)
  • हृदि(hridi) — हृदय में(in the heart)
  • सर्वस्य(sarvasya) — सबका(of all)
  • विश्थितम्(vishthitam) — सितुअतेद्(situated)

English:It is the Light of lights, beyond the reach of darkness; the Wisdom, the only thing that is worth knowing or that wisdom can teach; the Presence in the hearts of all.

Note:

It is the light of all lights, said to be beyond darkness. It is knowledge (Gyan), the object of knowledge (Jneya), and the goal of knowledge, seated in the hearts of all.

### Shlokas 19-35 **The subject of Prakriti and Purusha, Matter and Spirit, together with Knowledge.**

Learnings from Shloka 18:
  • The Body is a Field:: The body and mind form a "field" of experience. Just like we cultivate a field, we can observe and improve our thoughts and actions.
  • The Self is the Knower:: Inside us is a quiet observer—the Self—that simply watches what happens in the body and mind without being changed by it.
  • The Definition of Wisdom:: Wisdom is not just collecting facts; it is having qualities like humility, kindness, simplicity, self-control, and devotion to God.
  • The Supreme is Everywhere:: The divine Spirit is present in all places and hearts, undivided yet appearing in everything, always unaffected and pure.