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Śrimad Bhagavad Gīta | Chapter 13

ŚRIMAD BHAGAVAD GĪTA
CHAPTER 13
DISCRIMINATION BETWEEN NATURE AND SOUL


Chapter XIII , verse ...

CHAPTERS: ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18


It has been stated by the Lord, ‘I redeem My devotees from
this transmigratory existence’ (12.7). Now in this thirteenth
chapter the knowledge of the Truth is being declared for the
fulfilment of that.

अथ त्रयोदशोऽध्यायः । क्षेत्रक्षेत्रज्ञविभागयोगः
atha trayodaśo' dhyāyaḥ | kṣetrakṣetrajñavibhāgayogaḥ

Thus the Thirteenth Chapter |
Discrimination between Nature and Soul

1.

श्रीभगवानुवाच
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१३- १॥

śrībhagavānuvāca:
idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate |
etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||

The Blessed Lord said:
This body, O son of Kunti, is called the Kshetra, and that
which is conscious of it is called Kshetrajna (embodied
self) by those who have knowledge thereof.

2.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥१३- २॥

kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata |
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ||

And know the Kshetrajna (embodied self) in all the bodies
(Kshetras) to be Myself, O descendant of Bharata. The
knowledge of the Kshetra and Kshetrajna (i.e., matter and
spirit) is, in My opinion, true knowledge.

3.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥१३- ३॥

tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat |
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ||

What that Kshetra is, what it is like, what its modifications
are, whence it arises, and what its forms are; and also what
the other entity (the Kshetrajna) is, and what its powers
are – hear that from Me in brief.

4.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥१३- ४॥

ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak |
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||

It has been sung differently by the sages (Rishis) and
variously in different Vedic hymns, as also in passages
indicative and descriptive of Brahman, furnished with
reasons and decisive.

5.-6.

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥१३- ५॥

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥१३- ६॥

mahābhūtānyahaṃkāro buddhiravyaktameva ca |
indriyāṇi daśaikaṃ ca paṃca cendriyagocarāḥ ||

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ |
etatkṣetraṃ samāsena savikāramudāhṛtam ||

The (five) great elements, egoism (Ahankara), the
intellect, and the unmanifest, the ten sense-organs and
the one (mind) and the five objects of the senses; |5|
desire, aversion, happiness, misery, the body, intelligence and
patience – thus the Kshetra has been described in brief
together with its modifications.

7.-11.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३- ७॥

इन्द्रियार्थेषु वैराग्यमनहंकार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥१३- ८॥

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१३- ९॥

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१३- १०॥

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१३- ११॥

amānitvamadambhitvamahiṃsā kṣāntirārjavam |
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||

indriyārtheṣu vairāgyamanahaṃkāra eva ca |
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||

asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu |
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ||

mayi cānanyayogena bhaktiravyabhicāriṇī |
viviktadeśasevitvamaratirjanasaṃsadi ||

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam |
etajjñānamiti proktamajñānaṃ yadato'nyathā ||

Humility, unostentatiousness, harmlessness,
forbearance, uprightness, service to the Guru, purity,
steadiness, self-control, dispassion for sense-objects and
absence of egoism, seeing misery and evil in birth, death,
old age and sickness, non-attachment and non-identification
with son, wife, home, etc., always being even-minded
whether good or evil befalls, unswerving devotion to Me
through the Yoga of non-separation, resorting to solitude,
and aversion for company, always being devoted to
spiritual knowledge, perception of the aim of the
knowledge of Truth – all this is called knowledge. What is
different from this is ignorance.

12.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३- १२॥

jñeyaṃ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute |
anādimatparaṃ brahma na sattannāsaducyate ||

I shall tell you that which has to be known, knowing which
one attains immortality; it is the beginningless, supreme
Brahman, which is said to be neither being nor non-being.

13.

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

sarvataḥ pāṇipādaṃ tatsarvato'kṣiśiromukham |
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||

With hands and feet everywhere, with eyes, heads and
faces everywhere, with ears everywhere, It rests pervading
everything in this world.

14.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१३- १४॥

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam |
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||

It is manifest in the functions of the various sense-organs,
yet bereft of all sense-organs, unattached, yet sustaining
everything, without attributes, yet the protector of the qualities.

15.

बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१३- १५॥

bahirantaśca bhūtānāmacaraṃ carameva ca |
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||

It is without and within all beings, It is moving and unmoving,
being subtle, It is incomprehensible, It is far, yet near.

16.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१३- १६॥

avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam |
bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ||

It is undivided in beings and yet remains as if divided;
that Knowable is the sustainer of beings as also the
destroyer and creator.

17.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१३- १७॥

jyotiṣāmapi tajjyotistamasaḥ paramucyate |
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||

It is the Light of lights and is said to be beyond all darkness,
It is knowledge, the knowable and accessible through
knowledge, and is implanted in the heart of all beings.

18.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१३- १८॥

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ sanāsataḥ |
madbhakta etadvijñāya madbhāvāyopapadyate ||

Thus the Kshetra, knowledge and the Knowable have been
stated in brief. Knowing this, My devotee becomes fit to
attain My being.

19.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥१३- १९॥

prakṛtiṃ puruṣaṃ caiva vidyanādi ubhāvapi |
vikārāṃśca guṇāṃścaiva viddhi prakṛtisaṃbhavān ||

Know both Prakriti and Purusha to be beginningless and know
the evolutes and the Gunas as born of Prakriti (Nature).

20.

कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥१३- २०॥

kāryakāraṇakartṛtve hetuḥ prakṛtirucyate |
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ||

With respect to the production of the effect (body) and the
causes (the senses), Prakriti is said to be the cause, while
with respect to the experience of happiness and misery, the
Purusha is said to be the cause.

21.

पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३- २१॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān |
kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu ||

For the Purusha residing in Prakriti experiences the Gunas
born of Prakriti. The cause of its birth from good and evil
sources is its attachment to the Gunas (senses).

22.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥१३- २२॥

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ||

The supreme Purusha in this body is called the Onlooker,
the Permitter, the Nourisher, the Protector, the great Lord,
and also the supreme Self.

23.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३- २३॥

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha |
sarvathā vartamāno'pi na sa bhūyo'bhijāyate ||

He who thus knows the Purusha and the Prakriti together
with the Gunas is not born again, whatever his mode of life.

24.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥१३- २४॥

dhyānenātmani paśyanti kecidātmānamātmanā |
anye sāṅkhyena yogena karmayogena cāpare ||

Some see the Self in the Self by the self through meditation,
others by (the path of) knowledge, some others by Yoga
and (still) others by the path of action.

25.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥१३- २५॥

anye tvevamajānantaḥ śrutvānyebhya upāsate |
te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||

Others (again), not knowing thus worship by hearing
from others; verily, they also, being devoted to hearing,
go beyond death.

26.

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥१३- २६॥

yāvatsaṃjāyate kiṃcitsattvaṃ sthāvarajaṅgamam |
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ||

Whatever being is born, moving or unmoving (animate or
inanimate), know that, O best of Bharatas, to come from
the mixing of the Kshetra and the Kshetrajna.

27.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥१३- २७॥

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ||

He who sees the supreme Lord abiding equally in all beings,
the imperishable amidst the perishable – he sees indeed.

28.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥१३- २८॥

samaṃ paśyanhi sarvatra samavasthitamīśvaram |
na hinastyātmanātmānaṃ tato yāti parāṃ gatim ||

For, seeing the Lord abiding equally everywhere, he does
not injure the Self by the self; therefore he attains the
supreme goal.

29.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥१३- २९॥

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānamakartāraṃ sa paśyati ||

He who sees that actions are in every way performed
only by Prakriti, and likewise (sees) the Self as the
non-doer, (alone) sees (in truth).

30.

यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥१३- ३०॥

yadā bhūtapṛthagbhāvamekasthamanupaśyati |
tata eva ca vistāraṃ brahma saṃpadyate tadā ||

When one sees the diversity of beings as abiding in the one
(Prakriti) and their emanation from that one alone, then
one becomes Brahman.

31.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३- ३१॥

anāditvānnirguṇatvātparamātmāyamavyayaḥ |
śarīrastho'pi kaunteya na karoti na lipyate ||

This supreme Self, being without a beginning and
devoid of attributes, is immutable. Though residing in
the body, O son of Kunti, It neither acts nor is It attached.

32.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥१३- ३२॥

yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate ||

Just as the all – pervading ether, being subtle, is not
contaminated, so is the Self located in every body not contaminated.

33.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३- ३३॥

yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ |
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||

Even as the one sun illumines the whole world, even so,
O descendant of Bharata, does the embodied soul illumine
all bodies.

34.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥१३- ३४॥

kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā |
bhūtaprakṛtimokṣaṃ ca ye viduryānti te param ||

Those who thus perceive with the eye of knowledge
the difference between the Kshetra and the Kshetrajna,
as also (the means of) freedom from the cause of beings
(Nature) – attain the Supreme.

I bow to the son of Nanda (Sri Krishna), the Lord, who is of the
nature of supreme Bliss, and by whom the Prakriti and the
Purusha, which are (generally) mixed up, have been accurately distinguished.

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

OM tatsaditi śrīmad bhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
kṣetrakṣetrajñavibhāgayogo nāma trayodaśo'dhyāyaḥ