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Bhagavad-gītā 13.1-2

अर्जुन उवाच प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च । एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १ ॥ श्रीभगवानुवाच इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: ॥ २ ॥
arjuna uvāca
[arjuna uvaacha]
prakṛtiṁ puruṣaṁ caiva
[prakritim purusham chaiva]
kṣetraṁ kṣetra-jñam eva ca
[kshetram kshetra-jnam eva cha]
etad veditum icchāmi
[etad veditum ichchaami]
jñānaṁ jñeyaṁ ca keśava
[jnaanam jneyam cha keshava]
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
idaṁ śarīraṁ kaunteya
[idam shareeram kaunteya]
kṣetram ity abhidhīyate
[kshetram ity abhidheeyate]
etad yo vetti taṁ prāhuḥ
[etad yo vetti tam praahuh]
kṣetra-jña iti tad-vidaḥ
[kshetra-jna iti tad-vidah]
Word-for-word
arjunaḥ uvāca — Arjuna said prakṛtim — nature puruṣam — the enjoyer ca — also eva — certainly kṣetram — the field kṣetra - jñam — the knower of the field eva — certainly ca — also etat — all this veditum — to understand icchāmi — I wish jñānam — knowledge jñeyam — the object of knowledge ca — also keśava — O Kṛṣṇa śrī - bhagavān uvāca — the Personality of Godhead said idam — this śarīram — body kaunteya — O son of Kuntī kṣetram — the field iti — thus abhidhīyate — is called etat — this yaḥ — one who vetti — knows tam — he prāhuḥ — is called kṣetra - jñaḥ — the knower of the field iti — thus tat - vidaḥ — by those who know this .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
prakṛtiṁ puruṣaṁ caiva
prakṛtim
nature
puruṣam
the enjoyer
ca
also
kṣetraṁ kṣetra-jñam eva ca
eva
certainly
etad veditum icchāmi
jñānaṁ jñeyaṁ ca keśava
śrī-bhagavān uvāca
idaṁ śarīraṁ kaunteya
kṣetram ity abhidhīyate
kṣetram
the field
etad yo vetti taṁ prāhuḥ
kṣetra-jña iti tad-vidaḥ
kṣetra - jñam
the knower of the field
eva
certainly
ca
also
etat
all this
veditum
to understand
icchāmi
I wish
jñānam
knowledge
jñeyam
the object of knowledge
ca
also
keśava
O Kṛṣṇa
śrī - bhagavān uvāca
the Personality of Godhead said
idam
this
śarīram
body
kaunteya
O son of Kuntī
kṣetram
the field
iti
thus
abhidhīyate
is called
etat
this
yaḥ
one who
vetti
knows
tam
he
prāhuḥ
is called
kṣetra - jñaḥ
the knower of the field
iti
thus
tat - vidaḥ
by those who know this .
Important Words
  • kṣetram — the field
    Neuter accusative. The body is named kṣetra — a cultivated plot — not deha (mere flesh). The word carries the weight of agriculture: something sown, tended, and harvested by karma. Every action plants a seed in this field.
  • kṣetra - jñaḥ — the knower of the field
    Compound of kṣetra + jña (knower). The very form establishes the categorical distinction Kṛṣṇa wants Arjuna to grasp: jña is not the field, jña owns it. The whole chapter unpacks this single word.
  • prakṛtim — nature
    Arjuna's opening question. Prakṛti is the technical Sāṅkhya term for material substance — root of all transformation. The Gītā will redefine it as Kṛṣṇa's energy, not an independent principle.
  • puruṣam — the enjoyer
    The conscious counterpart to prakṛti. Originally Sāṅkhya's silent witness; in the Gītā, the living being who experiences the field's modifications and, ultimately, the Supreme Puruṣa Himself.
  • jñeyam — the object of knowledge
    Gerundive — "that which is to be known." Knowledge in this chapter is not a state of mind; it is a relation to a definite object. The object will turn out to be Brahman, then Kṛṣṇa.
Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti [nature], puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge. The Supreme Personality of Godhead said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna names six terms — prakṛti, puruṣa, field, knower-of-the-field, knowledge, object-of-knowledge — and asks Kṛṣṇa to unfold them. Kṛṣṇa replies by giving the first definition: the body itself is the kṣetra, and whoever conscious knows it is the kṣetra-jña. The whole chapter is launched.
Further notes (विवरण · Vivaraṇa)
Chapter 13 opens the Gītā's most explicit engagement with Sāṅkhya categories. Arjuna's six-fold question sets a syllabus that the remaining 33 verses systematically answer. Kṛṣṇa's first move is a definitional pair: śarīra=kṣetra, and its conscious knower=kṣetrajña. The plural 'tad-vidaḥ' ('the knowers of that') hints at a sampradāya — those who have already received this teaching — and aligns the chapter's vocabulary with the older Upaniṣadic Brahma-sūtra tradition Kṛṣṇa will cite in 13.5.
Prose order (अन्वय · Anvaya)
हे केशव! प्रकृतिं पुरुषं च एव क्षेत्रं क्षेत्र-ज्ञम् एव च ज्ञानं ज्ञेयं च एतत् वेदितुम् इच्छामि । हे कौन्तेय! इदं शरीरं क्षेत्रम् इति अभिधीयते । एतत् यः वेत्ति तं तत्-विदः क्षेत्र-ज्ञः इति प्राहुः ॥
he keśava! prakṛtiṃ puruṣaṃ ca eva kṣetraṃ kṣetra-jñam eva ca jñānaṃ jñeyaṃ ca etat veditum icchāmi | he kaunteya! idaṃ śarīraṃ kṣetram iti abhidhīyate | etat yaḥ vetti taṃ tat-vidaḥ kṣetra-jñaḥ iti prāhuḥ ||
O Keśava, I wish to know about prakṛti and puruṣa, the field and the knower of the field, and knowledge and the object of knowledge. (The Blessed Lord said:) O son of Kuntī, this body is called the field; and the one who knows it — him the knowers of that call the knower of the field.
Word split (पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
प्रकृतिं पुरुषं च एव क्षेत्रं क्षेत्र-ज्ञम् एव च । एतत् वेदितुम् इच्छामि ज्ञानं ज्ञेयं च केशव ॥
prakṛtiṃ puruṣaṃ ca eva kṣetraṃ kṣetra-jñam eva ca | etat veditum icchāmi jñānaṃ jñeyaṃ ca keśava ||
श्रीभगवान् उवाच
śrībhagavān uvāca
इदं शरीरं कौन्तेय क्षेत्रम् इति अभिधीयते । एतत् यः वेत्ति तं प्राहुः क्षेत्र-ज्ञः इति तत्-विदः ॥
idaṃ śarīraṃ kaunteya kṣetram iti abhidhīyate | etat yaḥ vetti taṃ prāhuḥ kṣetra-jñaḥ iti tat-vidaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
प्रकृतिम् prakṛtim प्रकृति (f.) acc.sg. (accusative singular) material nature
पुरुषम् puruṣam पुरुष (m.) acc.sg. (accusative singular) the conscious enjoyer
क्षेत्रम् kṣetram क्षेत्र (n.) acc.sg. (accusative singular) the field (body)
क्षेत्र-ज्ञम् kṣetra-jñam क्षेत्र (n.) + ज्ञ (adj.) acc.sg. (accusative singular)m., upapada tatpuruṣa cpd. (compound) the knower of the field
एतत् etat एतद् pron. (pronoun) acc.sg. (accusative singular)n. this
वेदितुम् veditum √विद् inf. (infinitive) to know
इच्छामि icchāmi √इष् pres. (present) 1sg.par. (parasmaipada / active voice) I desire
ज्ञानम् jñānam ज्ञान (n.) acc.sg. (accusative singular) knowledge
ज्ञेयम् jñeyam √ज्ञा fut. (future)pass. (passive)part. (gerundive) acc.sg. (accusative singular)n. what is to be known
केशव keśava केशव (m.) voc.sg. (vocative singular) O Keśava
इदम् idam इदम् dem. (demonstrative)pron. (pronoun) nom.sg. (nominative singular)n. this
शरीरम् śarīram शरीर (n.) nom.sg. (nominative singular) body
कौन्तेय kaunteya कौन्तेय (m.) voc.sg. (vocative singular) O son of Kuntī
इति iti ind. (indeclinable), quotative marker thus / as
अभिधीयते abhidhīyate अभि+√धा pass. (passive) pres. (present) 3sg. is called
यः yaḥ यद् rel.pron. (pronoun) nom.sg. (nominative singular)m. who
वेत्ति vetti √विद् pres. (present) 3sg.par. (parasmaipada / active voice) knows
तम् tam तद् pron. (pronoun) acc.sg. (accusative singular)m. him
प्राहुः prāhuḥ प्र+√अह् perf. (perfect) 3pl.par. (parasmaipada / active voice) they call / declare
तत्-विदः tat-vidaḥ तद् + विद् (adj.) nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound) the knowers of that
Purport

Arjuna was inquisitive about prakṛti (nature), puruṣa (the enjoyer), kṣetra (the field), kṣetra-jña (its knower), and knowledge and the object of knowledge. When he inquired about all these, Kṛṣṇa said that this body is called the field and that one who knows this body is called the knower of the field. This body is the field of activity for the conditioned soul. The conditioned soul is entrapped in material existence, and he attempts to lord it over material nature. And so, according to his capacity to dominate material nature, he gets a field of activity. That field of activity is the body. And what is the body? The body is made of senses. The conditioned soul wants to enjoy sense gratification, and, according to his capacity to enjoy sense gratification, he is offered a body, or field of activity. Therefore the body is called kṣetra, or the field of activity for the conditioned soul. Now, the person, who should not identify himself with the body, is called kṣetra-jña, the knower of the field. It is not very difficult to understand the difference between the field and its knower, the body and the knower of the body. Any person can consider that from childhood to old age he undergoes so many changes of body and yet is still one person, remaining. Thus there is a difference between the knower of the field of activities and the actual field of activities. A living conditioned soul can thus understand that he is different from the body. It is described in the beginning – dehino ’smin – that the living entity is within the body and that the body is changing from childhood to boyhood and from boyhood to youth and from youth to old age, and the person who owns the body knows that the body is changing. The owner is distinctly kṣetra-jña. Sometimes we think, “I am happy,” “I am a man,” “I am a woman,” “I am a dog,” “I am a cat.” These are the bodily designations of the knower. But the knower is different from the body. Although we may use many articles – our clothes, etc. – we know that we are different from the things used. Similarly, we also understand by a little contemplation that we are different from the body. I or you or anyone else who owns the body is called kṣetra-jña, the knower of the field of activities, and the body is called kṣetra, the field of activities itself. In the first six chapters of Bhagavad-gītā the knower of the body (the living entity) and the position by which he can understand the Supreme Lord are described. In the middle six chapters of the Bhagavad-gītā the Supreme Personality of Godhead and the relationship between the individual soul and the Supersoul in regard to devotional service are described. The superior position of the Supreme Personality of Godhead and the subordinate position of the individual soul are definitely defined in these chapters. The living entities are subordinate under all circumstances, but in their forgetfulness they are suffering. When enlightened by pious activities, they approach the Supreme Lord in different capacities – as the distressed, those in want of money, the inquisitive, and those in search of knowledge. That is also described. Now, starting with the Thirteenth Chapter, how the living entity comes into contact with material nature and how he is delivered by the Supreme Lord through the different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service are explained. Although the living entity is completely different from the material body, he somehow becomes related. This also is explained.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Translation
Arjuna said: O my dear Krsna, I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
Commentary

And Krsna answers:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna asks 6 questions about the following subject matters;

1. ‘Prakrti’ – Material Nature

2. ‘Purusha’ – The Enjoyer of matter

3. ‘Kshetra’ – Field in which one can act within the material world

4. ‘Kshetra-jna’ – Entity which experiences the field of actions

5. ‘Jnana’ – Knowledge and the process of acquiring knowledge (Explained in Texts 13.3, 13.8 – 13.12 and

13.24 – 13.25)

6. ‘Jneyam’ – Object of knowledge

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
13.1 Sri Sankaracharya did not comment on this sloka. Many editions of the Bhagavadgita do not contain this sloka৷৷ If this sloka is included, the total number of slokas in the Bhagavadgita is 701.
Śrī Rāmānujācārya Classical
Translation
13.1 No commentary.
Śrī Abhinavagupta Classical
Translation
13.1 Inclusion of this sloka, spoken by Arjuna, brings the total number of slokas in the Bhagavadgita to 701. Many versions of the Bhagavadgita, including the current commentary by Dr. S Sankaranarayan, do not include this sloka.
Swami Sivananda Classical
Translation
13.1 Arjuna said I wish to learn about Nature (matter) and the Spirit (soul), the field and the knower of the field, knowledge and that which ought to be known, O Kesava.
Commentary

13.1 प्रकृतिम् the Prakriti (matter)? पुरुषम् the Purusha (Spirit or Soul)? च and? एव even? क्षेत्रम् the field? क्षेत्रज्ञम् the knower of the field? एव even? च and? एतत् this? वेदितुम् to know? इच्छामि (I) wish? ज्ञानम् knowledge? ज्ञेयम् what ought to be known? च and? केशव O Kesava.Commentary In some of the books you will not find this verse. If you include this verse also? the number of verses of the Bhagavad Gita will come to 701. Some commentators look upon this verse as an interpolation.We have come to the beginning of the third section of the Gita. Essentially the same knowledge is taught in this section but there are more details.This discourse on Kshetra (matter) is commenced with a view to determine the essential nature of the possessor of the two Prakritis (Natures)? the lower and the higher? described in chapter VII? verses 4 and 5.In the previous discourse a description of the devotee who is dear to the Lord is given from verse 13 to the end. Now the estion arises What sort of knowledge of Truth should he possess The answer is given in this discourse.Nature is composed of the three alities. It transforms itself into the body? senses and the sensual objects to serve the two purposes of the individual soul? viz.? Bhoga (enjoyment) and Apavarga (liberation).The Gita is divided into three sections illustrative of the three words of the Mahavakya or Great Sentence of the Sama Veda -- TatTvamAsi (That thou art). In accordance with this view the first six chapters deal with the path of action or Karma Yoga and the nature of the thou (TvamPada). The next six chapters explain the path of devotion or Bhakti Yoga and the nature of That (TatPada). The last six chapters treat of the path of knowledge or Jnana Yoga and the nature of the middle term art (AsiPada) which establishes the identity of the individual and the Supreme Soul (Jiva Brahma Aikyam).Arjuna now wishes to know in detail the difference between Prakriti and Purusha (Matter and Spirit). He desires to have a discriminative knowledge of the difference between them.

Swami Gambhīrānanda Classical
Translation
13.1 Swami Gambhirananda has not translated this sloka. Many editions of the Bhagavadgita do not contain this sloka, including the commentary by Sankaracharya. If this sloka is included, the total number of slokas in the Bhagavadgita is 701.
Shri Purohit Swami Classical
Translation
13.1 "Arjuna asked: My Lord! 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.
Related values & verses
Related values
Kshama (Forgiveness / Patience)Shraddha (Faith / Reverence)Adambhitva (Non-hypocrisy / Authenticity)
Related verses
BG 2.13 BG 13.3 BG 13.27 SB 3.26.10 SB 11.13.24 SB 7.7.19 CC Madhya 20.108 CC Madhya 8.128 CC Ādi 7.119 Kaṭha Upaniṣad 1.3.3Śvetāśvatara Upaniṣad 6.16
Related lectures
Personal Guidance
The body is called the field; one who knows the body is called the knower of the field — knowing the difference between field and knower is real knowledge.
Practical Applications
  • Practice distinguishing between the body (field) and yourself (knower).
  • Use this distinction during physical discomfort.
  • Cultivate witness consciousness as a daily anchor.
Reflection Questions
  • Where do I confuse the field with the knower?
  • What does sustained witnessing reveal?
Analogy

Imagine a farmer surveying his field at sunrise. The soil, the furrows, the standing crop — all of this is the field. The one who walks its edges, knows what was sown and what has sprouted, is something other than the field itself. The body is that soil; you are the one who walks its edges. Real knowledge begins the moment you stop confusing the two.

Stories
Yājñavalkya teaches Maitreyī

When the sage Yājñavalkya prepared to leave home for the forest, he offered to divide his wealth between his two wives. Maitreyī asked the famous question: "If the whole earth were mine, would it make me immortal?" Yājñavalkya said no — wealth can enrich the field, but it cannot touch the knower.

He then taught her that the ātman, the knower within, is what is truly to be heard, reflected upon, and meditated upon. The field changes, decays, and is left behind; the knower remains. The Bṛhad-āraṇyaka preserves this exchange as the seed-teaching that the Gītā here unfolds in technical form.

📝 My note

Source: vedabase.io

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