# Bhagavad-Gita (Besant 4th)/Discourse 13

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THIRTEENTH DISCOURSE.
अर्जुन उवाच ।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १ ॥
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. (1)
श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ २ ॥
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. (2)
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ ३ ॥
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. (3)
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ ४ ॥
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. (4)
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ ५ ॥
Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses full of reasonings. (5)
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ ६ ॥
The great Elements, Individuality, Reason, and also the unmanifested, the ten senses and the one, and the five pastures of the senses; (6)
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ ७ ॥
Desire, aversion, pleasure, pain, combination, intelligence, firmness; these, briefly described, constitute the Field and its modifications. (7)
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ ८ ॥
Humility, unpretentiousness, harmlessness, ​forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control. (8)
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ ९ ॥
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, (9)
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १० ॥
Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events, (10)
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ ११ ॥
Unflinching devotion to Me by yoga, without ​other objects, resort to sequestered places, absence of enjoyment in the company of men, (11)
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १२ ॥
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. (12)
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३ ॥
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. (13)
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १४ ॥
Everywhere That hath hands and feet, ​everywhere eyes, heads, and mouths; all-hearing, He dwelleth in the world, enveloping all, (14)
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १५ ॥
Shining with all sense-faculties without any senses; unattached supporting everything and free from qualities enjoying qualities; (15)
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १६ ॥
Without and within all beings, immovable and also movable; by reason of His subtlety imperceptible; at hand and far away is That. (16)
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १७ ॥
Not divided amid beings, and yet seated ​distributively; that is to be known as the supporter of beings; He devours and He generates. (17)
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम् ॥ १८ ॥
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. (18)
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १९ ॥
Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being. (19)
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ २० ॥
​Know thou that Matter and Spirit are both without beginning; and know thou also that modifications and qualities are all Matter-born. (20)
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ २१ ॥
Matter is called the cause of the generation of causes and effects; Spirit is called the cause of the enjoyment of pleasure and pain. (21)
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ २२ ॥
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. (22)
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ २३ ॥
​Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme Self; thus is styled in this body the supreme Spirit. (23)
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ २४ ॥
He who thus knoweth Spirit and Matter with its qualities, in whatsoever condition he may be, he shall not be born again. (24)
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ २५ ॥
Some by meditation behold the Self in the self by the Self; others by the Sânkhya Yoga, and others by the Yoga of Action; (25)
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ २६ ॥
Others also, ignorant of this, having heard of it ​from others, worship; and these also cross beyond death, adhering to what they had heard. (26)
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ २७ ॥
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. (27)
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ २८ ॥
Seated equally in all beings, the supreme Lord, unperishing within the perishing—he who thus seeth, he seeth. (28)
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम् ॥ २९ ॥
Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the Self, and thus treads the highest Path. (29)
यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति ॥ ३० ॥
He who seeth that Matter verily performeth all actions, and that the Self is actionless, he seeth. (30)
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥ ३१ ॥
When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reacheth the Eternal (31)
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ ३२ ॥
Being beginningless and without qualities, the imperishable supreme Self, though seated in the body, O Kaunteya, worketh not nor is affected. (32)
सर्वत्रावस्थितो देहे तथाऽऽमा नोपलिप्यते ॥ ३३ ॥
As the omnipresent ether is not affected, by reason of its subtlety, so seated everywhere in the body the Self is not affected. (33)
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ ३४ ॥
As the one sun illumineth the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata. (34)
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ ३५ ॥
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. (35)
इति श्रीमद्भगवद्गीता॰ क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ।
Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Shrî Krishna and Arjuna, the thirteenth discourse entitled:
THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD.
* ↑ Prakriti and Purusha.
* ↑ Kshetrajña, the Knower of the Field.
* ↑ Short terse sayings, concerning the Eternal.
* ↑ Ahañkara
* ↑ Buddhi.
* ↑ The five organs of knowledge, or senses, the five organs of action, the mind, and the object cognised by each of the five senses.
* ↑ The body.
* ↑ Adhyâtma; see vii, 29.
* ↑ Gunas.
* ↑ Prakriti.
* ↑ Purusha.
* ↑ Gunas.
* ↑ Prakriti