Chapter 13
Shloka 1
arjuna uvaca
prakrtim purusam caiva
ksetram ksetra-jnam eva ca
etad veditum icchami
jnanam jneyam ca kesava
Arjuna said : Nature and Spirit indeed, field and field-knower indeed, this to know I wish, knowledge and the to be known O Keshava (Krishna)
Shloka 2
sri-bhagavan uvaca
idam sariram kaunteya
ksetram ity abhidhiyate
etad yo vetti tam prahuh
ksetra-jna iti tad-vidah
Sri Bhagavan said : This body Kaunteya (Arjuna) field thus it is called this who knows him they call field-knower thus the knowers of that.
Shloka 3
ksetra-jnam capi mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajnayor jnanam
yat taj jnanam matam mama
And field-knower also me know of all fields Bharata (Arjuna), field field-knower knowledge which that (is true) knowledge opinion mine.
Shloka 4
tat ksetram yac ca yadrk ca
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me srnu
This field and what (it is) and what-kind, what modifications and from where which (i.e., modifications), and he who and what (his) powers that briefly from me listen.
Shloka 5
rsibhir bahudha gitam
chandobhir vividhaih prthak
brahma-sutra-padais caiva
hetumadbhir viniscitaih
By the seers many times sung, with Vedic-hymns various distinctly, and verses of Brahma-sutra indeed, with full reasons (arguments) definitely.
Shloka 6
maha-bhutany ahankaro
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah
Great-elements (5 mahabhuta) consciousness of ‘I’ (ego?) intelligence and un-manifest indeed, and senses eleven (ten plus one), five fields of action of the senses.
Shloka 7
iccha dvesah sukham duhkham
sanghatas cetana dhrtih
etat ksetram samasena
sa-vikaram udahrtam
Desire aversion pleasure pain organic-whole consciousness firmness (convictions?) this field in brief, with modifications described.
Shloka 8
amanitvam adambhitvam
ahimsa ksantir arjavam
acaryopasanam saucam
sthairyam atma-vinigrahah
Absence of pride, absence of deceit, non-violence, patience, virtue, teacher-sitting-near (serving), purity, stability, self-restraint,
Shloka 9
indriyarthesu vairagyam
anahankara eva ca
janma-mrtyu-jara-vyadhi-
duhkha-dosanudarsanam
Towards object of senses aversion and egoless-ness indeed, birth death old-age disease, pain (the) evil (of) keeping in view,
Shloka 10
asaktir anabhisvangah
putra-dara-grhadisu
nityam ca sama-cittatvam
istanistopapattisu
Non-attachment absence of clinging beginning with son wife house and always even-mindedness towards desired not-desired happenings (events)
Shloka 11
mayi cananya-yogena
bhaktir avyabhicarini
vivikta-desa-sevitvam
aratir jana-samsadi
And in me exclusive(ly) yoked (Yoga) devotion, not-going-astray (away), solitary (secluded) place inhabiting, having dislike of people-gatherings,
Shloka 12
adhyatma-jnana-nityatvam
tattva-jnanartha-darsanam
etaj jnanam iti proktam
ajnanam yad ato ‘nyatha
Constancy in supreme knowledge, observing the goal of knowledge of truth, this knowledge thus declared to be, ignorance which to this-contrary.
Shloka 13
jneyam yat tat pravaksyami
yaj jnatvamrtam asnute
anadi mat-param brahma
na sat tan nasad ucyate
The to-be-known which that I shall declare, which having known immortality one attains, without beginning supreme Brahman not existence (truth) that not (non-existence) untruth it is said.
Shloka 14
sarvatah pani-padam tat
sarvato ‘ksi-siro-mukham
sarvatah srutimal loke
sarvam avrtya tisthati
Having everywhere hands-feet, this, everywhere having eyes-head-face, everywhere having hearing (in) world, all enveloping it stands.
Shloka 15
sarvendriya-gunabhasam
sarvendriya-vivarjitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca
All-senses-gunas-experiencing (appearance), all-sense freed from, unattached and all maintaining indeed, without gunas and experiencing gunas.
Shloka 16
bahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
durastham cantike ca tat
Outside and inside beings, inanimate and animate indeed, because of its subtle nature that is not-known, far-away situated and inside, this.
Shloka 17
avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam
grasisnu prabhavisnu ca
And undivided in beings, and divided-like remaining, and being maintainer this to-be-known, absorber (devourer) and creator.
Shloka 18
jyotisam api taj jyotis
tamasah param ucyate
jnanam jneyam jnana-gamyam
hrdi sarvasya visthitam
Of lights also, this (is the) light, of darkness beyond it is said, knowledge to be known and goal of knowledge, in heart of all seated.
Shloka 19
iti ksetram tatha jnanam
jneyam coktam samasatah
mad-bhakta etad vijnaya
mad-bhavayopapadyate
Thus field, thus knowledge, and to be know declared briefly, my devotee this comprehending, my being (nature) approaches.
Shloka 20
prakrtim purusam caiva
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakrti-sambhavan
Nature (including material) and spirit indeed, know to be beginning-less both also, and modifications and gunas indeed know nature (including material) produced from.
Shloka 21
karya-karana-kartrtve
hetuh prakrtir ucyate
purusah sukha-duhkhanam
bhoktrtve hetur ucyate
Of an action the instrument (agent) (and) doer (the) cause is prakriti (nature – including material) it is said; spirit, of pleasure pain, in the experiencing, cause, it is said.
Shloka 22
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango ‘sya
sad-asad-yoni-janmasu
Spirit nature-abiding indeed, experiences nature-born gunas, ’cause of guna-attachment of it, in good-not-good wombs-birth.
Shloka 23
upadrastanumanta ca
bharta bhokta mahesvarah
paramatmeti capy ukto
dehe ‘smin purusah parah
Witness and consenter, supporter experiencer the Great-Lord, and Supreme Being thus also said; in the body spirit supreme.
Shloka 24
ya evam vetti purusam
prakrtim ca gunaih saha
sarvatha vartamano ‘pi
na sa bhuyo ‘bhijayate
Who thus knows spirit and nature along with gunas together, in whatever (state/stage) existing even, not he again born.
Shloka 25
dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare
By meditation in self they perceive some the self by the self, other by Samkhya yoga (of), and through karma-yoga others.
Shloka 26
anye tv evam ajanantah
srutvanyebhya upasate
te ‘pi catitaranty eva
mrtyum sruti-parayanah
Other, but, thus not knowing, having heard others they worship, and they also cross-over indeed, death, heard-devoted to.
Shloka 27
yavat sanjayate kincit
sattvam sthavara-jangamam
ksetra-ksetrajna-samyogat
tad viddhi bharatarsabha
In as much as is born whatever, being unmoving or moving, from the field knower-of-field union, that know, O Bull of Bharatha (Arjuna).
Shloka 28
samam sarvesu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati
Alike in all beings exists Supreme Lord, in (their) dying, does not die, who sees (this) he (truly) sees.
Shloka 29
samam pasyan hi sarvatra
samavasthitam isvaram
na hinasty atmanatmanam
tato yati param gatim
Alike seeing indeed everywhere established the Lord, not injuring the self by the self, then he goes supreme goal.
Shloka 30
prakrtyaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati
And by nature indeed actions performed all (exclusively), who see thus (him) self non-doer, he (truly) sees.
Shloka 31
yada bhuta-prthag-bhavam
eka-stham anupasyati
tata eva ca vistaram
brahma sampadyate tada
When being-various-states (beings in multiple states) abiding in one he sees, and from that alone spreading (expansion), Brahman he attain then.
Shloka 32
anaditvan nirgunatvat
paramatmayam avyayah
sarira-stho ‘pi kaunteya
na karoti na lipyate
From having no beginning (and) without gunas, Supreme being this, imperishable, in body abiding, even, Kaunteya (Arjuna), not performs action, not polluted.
Shloka 33
yatha sarva-gatam sauksmyad
akasam nopalipyate
sarvatravasthito dehe
tathatma nopalipyate
As all pervading due to subtleness sky not polluted, all abiding in body, similarly, atma is not polluted.
Shloka 34
yatha prakasayaty ekah
krtsnam lokam imam ravih
ksetram ksetri tatha krtsnam
prakasayati bharata
As it illumines alone all world this Sun, the field, the field-Lord, similarly all illumines O Bharata (Arjuna).
Shloka 35
ksetra-ksetrajnayor evam
antaram jnana-caksusa
bhuta-prakrti-moksam ca
ye vidur yanti te param
Field field-knower thus distinction through wisdom-eyes and being from-nature liberation, who knows, they go to the supreme.
Bhagavad Gita translated 