✦ Shlokas ✦
13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35
Shloka 13:1
अर्जुन उवाच । प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च । एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १३:१ ॥
arjuna uvacha prakrtim purusam caiva ksetram ksetra-jnam eva ca etad veditum icchami jnanam jneyam ca kesava
Translation
Arjuna said: O Keshava, I desire to understand Prakriti (material nature), Purusha (the individual soul), the field (Kshetra), the knower of the field (Kshetrajna), as well as knowledge and the object of knowledge.
Commentary
Shloka 13:2
श्रीभगवानुवाच । इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३:२ ॥
shri-bhagavan uvacha idam sariram kaunteya ksetram ity abhidhiyate etad yo vetti tam prahuh ksetra-jna iti tad-vidah
Translation
The Supreme Lord said: O Kaunteya (Arjuna), this body is called the field (Kshetra), and one who knows this body is called the knower of the field (Kshetrajna) by those who understand the truth.
Commentary
Shloka 13:3
श्रीभगवानुवाच । क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३:३ ॥
shri-bhagavan uvacha ksetra-jnam capi mam viddhi sarva-ksetresu bharata ksetra-ksetrajnayor jnanam yat taj jnanam matam mama
Translation
O Bharata, know Me also as the Knower in all fields. Understanding both the field and the knower of the field is true knowledge in My opinion.
Commentary
Shloka 13:4
श्रीभगवानुवाच । तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ १३:४ ॥
shri-bhagavan uvacha tat ksetram yac ca yadrk ca yad-vikari yatas ca yat sa ca yo yat-prabhavas ca tat samasena me srnu
Translation
Now hear from Me briefly what the field is, what its nature is, what its modifications are, from what it has arisen, who the knower is, and what His powers are.
Commentary
Shloka 13:5
श्रीभगवानुवाच । ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३:५ ॥
shri-bhagavan uvacha rsibhir bahudha gitam chandobhir vividhaih prthak brahma-sutra-padais caiva hetumadbhir viniscitaih
Translation
This has been sung in many ways by the sages, explained in various Vedic hymns, and established conclusively through the logical aphorisms of the Brahma Sutras.
Commentary
Shloka 13:6
श्रीभगवानुवाच । महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३:६ ॥
shri-bhagavan uvacha maha-bhutany ahankaro buddhir avyaktam eva ca indriyani dasaikam ca panca cendriya-gocarah
Translation
The five great elements, false ego, intelligence, the unmanifest, the ten senses, the mind, and the five objects of the senses constitute the field.
Commentary
Shloka 13:7
श्रीभगवानुवाच । इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३:७ ॥
shri-bhagavan uvacha iccha dvesah sukham duhkham sanghatas cetana dhrtih etat ksetram samasena sa-vikaram udahrtam
Translation
Desire, hatred, happiness, distress, the aggregate body, consciousness, and determination—thus the field with its transformations has been briefly described.
Commentary
Shloka 13:8
श्रीभगवानुवाच । अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३:८ ॥
shri-bhagavan uvacha amanitvam adambhitvam ahimsa ksantir arjavam acaryopasanam saucam sthairyam atma-vinigrahah
Translation
Humility, freedom from hypocrisy, nonviolence, forgiveness, simplicity, service to the spiritual teacher, purity, steadiness, and self-control are aspects of true knowledge.
Commentary
Shloka 13:9
श्रीभगवानुवाच । इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३:९ ॥
shri-bhagavan uvacha indriyarthesu vairagyam anahankara eva ca janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam
Translation
Detachment from sense objects, absence of false ego, and constant awareness of the miseries of birth, death, old age, and disease are also true knowledge.
Commentary
Shloka 13:10
श्रीभगवानुवाच । असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३:१० ॥
shri-bhagavan uvacha asaktir anabhisvangah putra-dara-grhadisu nityam ca sama-cittatvam istanistopapattisu
Translation
Freedom from attachment and possessiveness toward children, spouse, home, and other possessions, along with constant equanimity in favorable and unfavorable circumstances, are characteristics of true knowledge.
Commentary
Shloka 13:11
श्रीभगवानुवाच । मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३:११ ॥
shri-bhagavan uvacha mayi cananya-yogena bhaktir avyabhicarini vivikta-desa-sevitvam aratir jana-samsadi
Translation
Unalloyed devotion to Me through exclusive yoga, preference for solitary places, and disinterest in worldly crowds are qualities of true knowledge.
Commentary
Shloka 13:12
श्रीभगवानुवाच । अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३:१२ ॥
shri-bhagavan uvacha adhyatma-jnana-nityatvam tattva-jnanartha-darsanam etaj jnanam iti proktam ajnanam yad ato ’nyatha
Translation
Constancy in spiritual knowledge and perception of the goal of truth—this is declared to be knowledge. Whatever is contrary to this is ignorance.
Commentary
Shloka 13:13
श्रीभगवानुवाच । ज्ञेयं यत्तत्प्रवक्ष्यामी यज्ज्ञात्वामृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३:१३ ॥
shri-bhagavan uvacha jneyam yat tat pravaksyami yaj jnatvamrtam asnute anadi mat-param brahma na sat tan nasad ucyate
Translation
I shall now explain the knowable, knowing which one attains immortality. The Supreme Brahman is beginningless and transcendental, beyond both being and non-being.
Commentary
Shloka 13:14
श्रीभगवानुवाच । सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३:१४ ॥
shri-bhagavan uvacha sarvatah pani-padam tat sarvato ‘ksi-siro-mukham sarvatah srutimal loke sarvam avrtya tisthati
Translation
With hands and feet everywhere, with eyes, heads, and faces everywhere, and with ears everywhere, the Supreme exists pervading the entire universe.
Commentary
Shloka 13:15
श्रीभगवानुवाच । सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३:१५ ॥
shri-bhagavan uvacha sarvendriya-gunabhasam sarvendriya-vivarjitam asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca
Translation
Though appearing through the functions of all the senses, He is without material senses. Detached, yet sustaining all, He is beyond the modes of nature while also the experiencer of the modes.
Commentary
Shloka 13:16
श्रीभगवानुवाच । बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३:१६ ॥
shri-bhagavan uvacha bahir antas ca bhutanam acaram caram eva ca suksmatvat tad avijneyam durastham cantike ca tat
Translation
He exists both outside and within all beings, both moving and unmoving. Because He is subtle, He is difficult to perceive. He is far away, yet very near.
Commentary
Shloka 13:17
श्रीभगवानुवाच । अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३:१७ ॥
shri-bhagavan uvacha avibhaktam ca bhutesu vibhaktam iva ca sthitam bhuta-bhartr ca taj jneyam grasisnu prabhavisnu ca
Translation
Though undivided, He appears to dwell separately in all beings. He is the sustainer of all, and He also absorbs and creates all beings.
Commentary
Shloka 13:18
श्रीभगवानुवाच । ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३:१८ ॥
shri-bhagavan uvacha jyotisam api taj jyotis tamasah param ucyate jnanam jneyam jnana-gamyam hrdi sarvasya visthitam
Translation
He is the Light of all lights and is beyond darkness. He is knowledge, the object of knowledge, and the goal of knowledge, residing in the hearts of all beings.
Commentary
Shloka 13:19
श्रीभगवानुवाच । इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३:१९ ॥
shri-bhagavan uvacha iti ksetram tatha jnanam jneyam coktam samasatah mad-bhakta etad vijnaya mad-bhavayopapadyate
Translation
Thus the field, knowledge, and the knowable have been briefly explained. My devotee, understanding this, becomes qualified to attain My divine nature.
Commentary
Shloka 13:20
श्रीभगवानुवाच । प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ १३:२० ॥
shri-bhagavan uvacha prakrtim purusam caiva viddhy anadi ubhav api vikarams ca gunams caiva viddhi prakrti-sambhavan
Translation
Know that both material nature (Prakriti) and the individual soul (Purusha) are beginningless. Also understand that all transformations and the three modes of nature arise from material nature.
Commentary
Shloka 13:21
श्रीभगवानुवाच । कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३:२१ ॥
shri-bhagavan uvacha kya-karana-kartrtve hetuh prakrtir ucyate purusah sukha-duhkhanam bhoktrtve hetur ucyate
Translation
Material nature is said to be the cause of all activities and their instruments, while the individual soul is the cause of experiencing happiness and distress.
Commentary
Shloka 13:22
श्रीभगवानुवाच । पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३:२२ ॥
purusah prakrti-stho hi bhunkte prakrti-jan gunan karanam guna-sango ‘sya sad-asad-yoni-janmasu
Translation
The soul situated in material nature experiences the qualities born of nature. Attachment to these qualities is the cause of birth in higher and lower species.
Commentary
Shloka 13:23
श्रीभगवानुवाच । उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३:२३ ॥
upadrastanumanta ca bharta bhokta mahesvarah paramatmeti capy ukto dehe ‘smin purusah parah
Translation
Within this body resides the Supreme Person as the witness, permitter, supporter, enjoyer, the Supreme Lord, and the Supreme Self (Paramatma).
Commentary
Shloka 13:24
श्रीभगवानुवाच । य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३:२४ ॥
ya evam vetti purusam prakrtim ca gunaih saha sarvatha vartamano ‘pi na sa bhuyo ‘bhijayate
Translation
One who truly understands the soul, material nature, and the modes of nature is never born again, regardless of how he lives.
Commentary
Shloka 13:25
श्रीभगवानुवाच । ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥ १३:२५ ॥
dhyanenatmani pasyanti kecid atmanam atmana anye sankhyena yogena karma-yogena capare
Translation
Some realize the Self within through meditation, others through the path of knowledge (Sankhya), and still others through Karma Yoga.
Commentary
Shloka 13:26
श्रीभगवानुवाच । अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३:२६ ॥
anye tv evam ajanantah srutvanyebhya upasate te ‘pi catitaranty eva mrtyum sruti-parayanah
Translation
Others, though unaware of these paths, hear from realized souls and worship accordingly. By faithfully following what they hear, they also transcend death.
Commentary
Shloka 13:27
श्रीभगवानुवाच । यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३:२७ ॥
yavat sanjayate kincit sattvam sthavara-jangamam ksetra-ksetrajna-samyogat tad viddhi bharatarsabha
Translation
Whatever living being is born, whether moving or unmoving, know it to arise from the union of the field and the knower of the field, O best of the Bharatas.
Commentary
Shloka 13:28
श्रीभगवानुवाच । समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३:२८ ॥
samam sarvesu bhutesu tisthantam paramesvaram vinasyatsv avinasyantam yah pasyati sa pasyati
Translation
One who sees the Supreme Lord equally present in all beings, the imperishable within the perishable, truly sees.
Commentary
Shloka 13:29
श्रीभगवानुवाच । समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३:२९ ॥
samam pasyan hi sarvatra samavasthitam isvaram na hinasty atmanatmanam tato yati param gatim
Translation
Seeing the Lord equally present everywhere, one does not degrade oneself by the mind and thus attains the supreme destination.
Commentary
Shloka 13:30
श्रीभगवानुवाच । प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३:३० ॥
prakrtyaiva ca karmani kriyamanani sarvasah yah pasyati tathatmanam akartaram sa pasyati
Translation
One who sees that all actions are performed solely by material nature, while the Self remains the non-doer, truly sees.
Commentary
Shloka 13:31
श्रीभगवानुवाच । यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ १३:३१ ॥
yada bhuta-prthag-bhavam eka-stham anupasyati tata eva ca vistaram brahma sampadyate tada
Translation
When one sees that the diverse beings are all situated in the One and have expanded from That alone, then one attains Brahman.
Commentary
Shloka 13:32
श्रीभगवानुवाच । अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३:३२ ॥
anaditvan nirgunatvat paramatma ayam avyayah sarira-stho ‘pi kaunteya na karoti na lipyate
Translation
Because the Supreme Self is beginningless and beyond the modes of nature, He is imperishable. Though dwelling in the body, O Kaunteya, He neither acts nor is affected by actions.
Commentary
Shloka 13:33
श्रीभगवानुवाच । यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३:३३ ॥
yatha sarva-gatam sauksmyad akasam nopalipyate sarvatravasthito dehe tathatma nopalipyate
Translation
Just as the all-pervading space is never tainted because of its subtle nature, so the Self, though present in every body, is never tainted.
Commentary
Shloka 13:34
श्रीभगवानुवाच । यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३:३४ ॥
yatha prakasayaty ekah krtsnam lokam imam ravih ksetram ksetri tatha krtsnam prakasayati bharata
Translation
O Bharata, just as the one sun illuminates the entire world, so the knower of the field illuminates the whole body.
Commentary
Shloka 13:35
श्रीभगवानुवाच । क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३:३५ ॥
ksetra-ksetrajnayor evam antaram jnana-caksusa bhuta-prakrti-moksam ca ye vidur yanti te param
Translation
Those who perceive, through the eye of knowledge, the distinction between the field and the knower of the field, and understand the liberation of beings from material nature, attain the Supreme.
Commentary
Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati’s own understanding of the Bhagavad Gita’s verses through personal study, research, wisdom, and experience.