॥ Verse 13.1 (Arjuna's Question - *Text slightly varies in ancient texts, this is the most common version*) ॥
अर्जुन उवाच।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव।।
arjuna uvāca |
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca |
etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava || 13.1 ||
*Note: Most major commentaries begin with Krishna's answer (13.2); the question verse is sometimes omitted or included after 13.2.*
Arjuna said: O Keśava (Krishna), I desire to know Prakṛti (Nature) and Puruṣa (Enjoyer),
the Kṣetra (the Field) and the Kṣetrajña (the Knower of the Field),
Jñāna (Knowledge), and Jñeya (the Object of Knowledge).
॥ Verse 13.2 (Krishna defines the terms) ॥
श्रीभगवानुवाच।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः।।
śrī-bhagavānuvāca |
idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate |
etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ || 13.2 ||
The Supreme Lord said: This body (Idaṁ Śarīraṁ), O son of Kuntī, is called the Field (Kṣetra).
He who knows it, the learned call him the Knower of the Field (Kṣetrajña).
॥ Verse 13.3 (Krishna is the Supreme Knower) ॥
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata |
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama || 13.3 ||
Know Me (Māṁ viddhi) as the Knower of the Field (Kṣetrajñaṁ) in all fields (Sarva-kṣetreṣu), O Bhārata (Arjuna).
The knowledge of the Field and the Knower of the Field—that is considered true knowledge by Me.
॥ Verse 13.4 (The Source of Knowledge) ॥
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु।।
tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat |
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu || 13.4 ||
What the Field is, and what its nature is like (Yādṛk ca), what its transformations are (Yat-vikāri), whence it comes, and what it is;
and who the Knower is, and what His power (Prabhāvaś ca) is—hear all that briefly from Me.
॥ Verse 13.5 (Praise of Knowledge) ॥
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः।।
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak |
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ || 13.5 ||
(The knowledge of Kṣetra and Kṣetrajña) has been sung by sages (Ṛṣibhir) in many ways,
in various Vedic hymns (Chandobhir), separately,
and especially in the aphoristic statements of the Brahma Sūtras (Brahma-sūtra-padaiś ca), which are rational and conclusive (Hetumadbhir viniścitaiḥ).
॥ Verses 13.6 - 13.7 (Description of the Field) ॥
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः।। (13.6)
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।। (13.7)
mahābhūtānyahaṅkāro buddhiravyaktameva ca |
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ || 13.6 ||
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ |
etatkṣetraṃ samāsena savikāramudāhṛtam || 13.7 ||
The great elements (Mahābhūtāni), egoism (Ahaṅkāraḥ), intellect (Buddhiḥ), and the unmanifest (Avyaktam) also; (13.6)
the ten senses (Indriyāṇi daśa), and one (mind), and the five objects of the senses (Indriya-gocarāḥ); (13.6)
Desire (Icchā), hatred (Dveṣaḥ), pleasure (Sukhaṁ), pain (Duḥkhaṁ), the aggregate (Saṅghātaś) [the body],
intelligence (Cetanā), and fortitude (Dhṛtiḥ)—this is the Field, briefly described with its modifications (Sa-vikāram udāhṛtam). (13.7)
॥ Verses 13.8 - 13.12 (Qualities of Knowledge) ॥
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः।। (13.8)
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्।। (13.9)
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु।। (13.10)
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी।
विविक्तदेशसेवित्वमरतिर्जनसंसदि।। (13.11)
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा।। (13.12)
amānitvamadambhitvamahiṃsā kṣāntirārjavam |
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ || 13.8 ||
indriyārtheṣu vairāgyamanahaṅkāra eva ca |
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam || 13.9 ||
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu |
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu || 13.10 ||
mayi cānanyayogena bhaktiravyabhicāriṇī |
viviktadeśasevitvamaratirjanasaṃsadi || 13.11 ||
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam |
etajjñānamiti proktamajñānaṃ yadatonyathā || 13.12 ||
Humility (Amānitvam), unpretentiousness (Adambhitvam), non-violence (Ahiṁsā), forbearance (Kṣāntir), uprightness (Ārjavam); (13.8)
service to the preceptor (Ācāryopāsanaṁ), purity (Śaucaṁ), steadfastness (Sthairyam), self-control (Ātma-vinigrahaḥ); (13.8)
Detachment from the objects of the senses (Indriyārtheṣu vairāgyam), and absence of ego (Anahaṅkāra eva ca); (13.9)
perception of the evil of birth, death, old age, sickness, and pain (Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu-darśanam); (13.9)
Non-attachment (Asaktiḥ) and non-identification with son, wife, home, and the like (Putra-dāra-gṛhādiṣu); (13.10)
constant even-mindedness (Nityaṁ ca sama-cittatvam) in the occurrence of desirable and undesirable events (Iṣṭāniṣṭopapattiṣu); (13.10)
Unwavering devotion (Bhaktir avyabhicāriṇī) to Me with unswerving Yoga (Ananya-yogena); (13.11)
resorting to solitary places (Vivikta-deśa-sevitvam), and distaste for the company of people (Aratir jana-saṁsadi); (13.11)
Steadfastness in knowledge of the Self (Adhyātma-jñāna-nityatvam), and perception of the goal of true knowledge (Tattva-jñānārtha-darśanam)—
this is declared to be Knowledge (Jñānam iti proktam); anything contrary to this is ignorance (Ajñānam). (13.12)
॥ Verse 13.13 (The Object of Knowledge - Jñeya) ॥
ज्ञेयं यत्तत् प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते।
अनादिमत् परं ब्रह्म न सत्तन्नासदुच्यते।।
jñeyaṃ yat tat pravakṣyāmi yajjñātvāmṛtamaśnute |
anādimatparaṃ brahma na sattannāsaducyate || 13.13 ||
I shall declare that which is the Object of Knowledge (Jñeyaṁ), knowing which one attains immortality (Amṛtam aśnute).
It is the beginningless Supreme Brahman (Anādimat paraṁ Brahma); it is said to be neither being (Sat) nor non-being (Asat).
॥ Verse 13.14 (Omnipresence of Brahman) ॥
सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।
sarvataḥ pāṇipādaṃ tat sarvato’kṣiśiromukham |
sarvataḥ śrutimal-loke sarvamāvṛtya tiṣṭhati || 13.14 ||
With hands and feet everywhere (Sarvataḥ Pāṇi-pādaṁ), with eyes, heads, and faces everywhere (Sarvato'kṣi-śiro-mukham),
with ears everywhere in the world (Sarvataḥ Śrutimad), That exists pervading all (Sarvam āvṛtya tiṣṭhati).
॥ Verse 13.15 ॥
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam |
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca || 13.15 ||
Shining through the functions of all the senses (Sarvendriya-guṇābhāsaṁ), yet without any senses (Sarvendriya-vivarjitam);
unattached (Asaktaṁ), yet sustaining all (Sarva-bhṛc caiva); without attributes (Nirguṇaṁ), yet enjoying the attributes (Guṇa-bhoktṛ ca).
॥ Verse 13.16 ॥
बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।
bahirantaśca bhūtānāmacaraṃ carameva ca |
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat || 13.16 ||
It is outside and inside of all beings (Bahir antaś ca bhūtānām), it is the unmoving and the moving (Acaram caram eva ca).
Because of its subtlety (Sūkṣmatvāt), it is incomprehensible; it is far away and yet near (Dūrasthaṁ cāntike ca tat).
॥ Verse 13.17 ॥
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam |
bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca || 13.17 ||
It is undivided (Avibhaktaṁ) yet seems to be divided among beings (Vibhaktam iva ca sthitam).
That which is to be known (Jñeyaṁ) is the sustainer of beings (Bhūta-bhartṛ ca), the absorber (Grasitṛu), and the creator (Prabhaviṣṇu) also.
॥ Verse 13.18 (The Goal of Knowledge) ॥
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।।
jyotiṣāmapi tajjyotistamasaḥ paramucyate |
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam || 13.18 ||
It is the Light of all lights (Jyotiṣām api taj jyotiḥ); it is said to be beyond darkness (Tamasaḥ Param).
It is Knowledge, the Object of Knowledge, and the Goal of Knowledge (Jñānaṁ Jñeyaṁ Jñāna-gamyaṁ); it is seated in the hearts of all (Hṛdi sarvasya viṣṭhitam).
॥ Verse 13.19 (Conclusion of Kṣetra and Jñāna) ॥
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते।।
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ |
madbhakta etadvijñāya madbhāvāyopapadyate || 13.19 ||
Thus the Field (Kṣetra), as well as Knowledge (Jñānaṁ), and the Object of Knowledge (Jñeyaṁ), have been briefly described.
My devotee, knowing this, becomes qualified for My state (Mad-bhāvāyopapadyate).
॥ Verse 13.20 (Prakṛti and Puruṣa) ॥
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्।।
prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi |
vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān || 13.20 ||
Know that Prakṛti (Nature) and Puruṣa (Consciousness) are both beginningless (Anādī ubhāv api).
And know that the modifications (Vikārāṁś ca) and the qualities (Guṇāṁś ca) are born of Prakṛti.
॥ Verse 13.21 (Puruṣa as Enjoyer, Prakṛti as Cause) ॥
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते।।
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate |
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate || 13.21 ||
In the production of the body and senses (Kārya-kāraṇa-kartṛtve), Prakṛti is said to be the cause (Hetuḥ).
The Puruṣa (Consciousness) is said to be the cause (Hetuḥ) in the experience of pleasure and pain (Sukha-duḥkhānāṁ Bhoktṛtve).
॥ Verse 13.22 (The Reason for Saṁsāra) ॥
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान् गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु।।
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān |
kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu || 13.22 ||
The Puruṣa (Soul), dwelling in Prakṛti (Prakṛti-stho hi), experiences the qualities born of Prakṛti (Prakṛti-jān Guṇān).
Attachment to the qualities (Guṇa-saṅgo asya) is the cause of its births in good and evil wombs (Sad-asad-yoni-janmasu).
॥ Verse 13.23 (The Nature of the Supreme Puruṣa) ॥
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन् पुरुषः परः।।
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpyukto dehe’sminpuruṣaḥ paraḥ || 13.23 ||
The supreme Puruṣa in this body is also called the Witness (Upadraṣṭā), the Approver (Anumantā),
the Supporter (Bhartā), the Enjoyer (Bhoktā), the Great Lord (Maheśvaraḥ), and the Supreme Self (Paramātmā).
॥ Verse 13.24 (The Reward of Knowing Puruṣa and Prakṛti) ॥
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते।।
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha |
sarvathā vartamāno’pi na sa bhūyo’bhijāyate || 13.24 ||
He who thus knows the Puruṣa (Consciousness) and Prakṛti (Nature) with its qualities (Guṇaiḥ saha),
though engaged in all types of activities (Sarvathā Vartamāno api), is not born again (Na sa bhūyo abhijāyate).
॥ Verse 13.25 (Paths to Self-realization) ॥
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे।।
dhyānenātmani paśyanti kecidātmānamātmanā |
anye sāṅkhyena yogena karmayogena cāpare || 13.25 ||
Some perceive the Self (Ātmānaṁ) by the Self (Ātmanā) in the heart through meditation (Dhyānena);
others by the Yoga of knowledge (Sāṅkhyena Yogena), and still others by the Yoga of action (Karma-yogena cāpare).
॥ Verse 13.26 (The Path for the Less-informed) ॥
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः।।
anye tvevmajānantaḥ śrutvānyebhya upāsate |
te’pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ || 13.26 ||
Others, however, not knowing (Evam ajānantaḥ) these paths, worship (Upāsate) by hearing from others (Śrutvā Anyebhyaḥ).
They also certainly cross beyond death (A-titaranti eva mṛtyuṁ), being devoted to the teachings they have heard (Śruti-parāyaṇāḥ).
॥ Verse 13.27 (Unity of Kṣetra and Kṣetrajña) ॥
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ।।
yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam |
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha || 13.27 ||
Whatever exists, whether moving or unmoving (Sattvam Sthāvara-jaṅgamam), know it to be born
from the union (Saṁyogāt) of the Field (Kṣetra) and the Knower of the Field (Kṣetrajña), O best of the Bhāratas.
॥ Verse 13.28 (Seeing the Equal Lord) ॥
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।।
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram |
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati || 13.28 ||
He who sees the Supreme Lord (Parameśvaram) existing equally in all beings (Samaṁ Sarveṣu Bhūteṣu),
the imperishable (Avinaśyantaṁ) within the perishable (Vinaśyatsu)—he truly sees.
॥ Verse 13.29 ॥
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्।।
samaṃ paśyan hi sarvatra samavasthitamīśvaram |
na hinastyātmanātmānaṃ tato yāti parāṃ gatim || 13.29 ||
For when one sees the Lord (Īśvaram) abiding equally everywhere (Samaṁ Paśyan hi Sarvatra Samavasthitam),
one does not injure the Self by the self (Na hinasty ātmanātmānaṁ); thus one attains the supreme goal (Parāṁ Gatiṁ).
॥ Verse 13.30 (The Cause of Action) ॥
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथात्मानमकर्तारं स पश्यति।।
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānamakartāraṃ sa paśyati || 13.30 ||
He who sees that all actions (Karmāṇi Sarvaśaḥ) are performed by Prakṛti alone (Prakṛtyaiva ca Kriyamāṇāni),
and that the Self (Ātmānaṁ) is inactive (Akartāraṁ)—he truly sees.
॥ Verse 13.31 (The Nature of the Self) ॥
यदा भूतपृथग्भावमेकस्थमनुपश्यति।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।
yadā bhūtapṛthagbhāvam ekastham anupaśyati |
tata eva ca vistāraṃ brahma sampadyate tadā || 13.31 ||
When one perceives the diversified existence of beings (Bhūta-pṛthag-bhāvam) rooted in one (Eka-stham anupaśyati),
and its further expansion from that one source—then one attains Brahman (Brahma Sampadyate Tadā).
॥ Verse 13.32 (The Eternal Self is Actionless) ॥
अनादित्वान्निर्गुणत्वात् परमात्मायमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ।।
anāditvān nirguṇatvāt paramātmāyam avyayaḥ |
śarīrastho’pi kaunteya na karoti na lipyate || 13.32 ||
Being without a beginning (Anāditvān) and without qualities (Nirguṇatvāt), this Supreme Self (Paramātmā Ayam) is imperishable (Avyayaḥ).
Though dwelling in the body (Loke asmin Vartate api saḥ), it neither acts (Na karoti) nor is tainted (Na lipyate).
॥ Verse 13.33 (Analogy of the Sky) ॥
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते।।
yathā sarvagataṃ saukṣmyād ākāśaṃ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate || 13.33 ||
Just as the all-pervading Ākāśa (space) is not tainted (No-palipyate) because of its subtlety (Saukṣmyāt),
so the Self (Ātmā), though situated everywhere in the body (Sarvatrāvasthito dehe), is not tainted.
॥ Verse 13.34 (Analogy of the Sun) ॥
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।।
yathā prakāśayatyekaḥ kṛtsnaṃ lokam imaṃ raviḥ |
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata || 13.34 ||
Just as the one Sun (Raviḥ) illuminates this entire world (Kṛtsnaṁ Lokam Imaṁ),
so the Knower of the Field (Kṣetrī) illuminates the whole Field (Kṣetraṁ Kṛtsnaṁ), O Bhārata.
॥ Verse 13.35 (Conclusion and Final Goal) ॥
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्।।
kṣetrakṣetrajñayor evam antaraṃ jñānacakṣuṣā |
bhūtaprakṛtimokṣaṃ ca ye vidur yānti te param || 13.35 ||
Those who perceive, with the eye of knowledge (Jñāna-cakṣuṣā), this distinction (Antaraṁ) between the Field and the Knower of the Field,
and the liberation (Mokṣaṁ) from the material nature of beings (Bhūta-prakṛti)—they attain the Supreme (Yānti te Param).
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the thirteenth chapter, entitled Kṣetra-kṣetrajña Vibhāga Yoga.