Chapter 13

The Yoga of the Field and Its KnowerThe Yoga of the Field and Its Knower

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13.1

श्रीभगवानुवाच

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१३.1॥

Son of Kunti, this body is called the field; those who understand this distinction call its knower the knower of the field.

Roman reading

idam shareeram kaunteya kshetramityabhidheeyate | etadyo vetti tam praahuh kshetrajna iti tadvidah ||13.1||idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate | etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||13.1||

Explanation

Krishna introduces a field-and-knower metaphor. The body and its changing experiences are the field; the capacity that knows those changes is the knower. The distinction invites reflection on identity while leaving room for responsible care of embodied life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण शरीर को खेत के रूपक से समझाते हैं: उसमें अनुभव, परिवर्तन और क्रियाएँ घटती हैं। जो इन अनुभवों को जान रहा है, उसे क्षेत्रज्ञ कहा गया है। यह रूपक शरीर की उपेक्षा नहीं सिखाता, बल्कि अनुभव और अनुभवकर्ता का भेद पूछने के लिए प्रेरित करता है।

13.2

श्रीभगवानुवाच

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥१३.2॥

Know Me, O Bharata, also as the knower in every field. I consider understanding both field and knower to be true knowledge.

Roman reading

kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata | kshetrakshetrajnayorjnaanam yattajjnaanam matam mama ||13.2||kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata | kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ||13.2||

Explanation

Krishna extends the discussion beyond an individual observer to the divine knower present in every field. Vedantic traditions differ over the relation between individual awareness and the Supreme. The verse should be read with that interpretive plurality in view.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ कृष्ण व्यक्तिगत अनुभवकर्ता से व्यापक दिव्य चेतना की ओर संकेत करते हैं। विभिन्न वेदान्त परम्पराएँ जीव और परमात्मा के सम्बन्ध को अलग-अलग ढंग से समझाती हैं। इसलिए कथन का दार्शनिक आशय किसी एक व्याख्या में सीमित किए बिना पढ़ना उचित है।

13.3

श्रीभगवानुवाच

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥१३.3॥

Hear from Me briefly what the field is, its character and transformations, where it comes from, who the knower is, and what its power entails.

Roman reading

tatkshetram yachcha yaadrikcha yadvikaari yatashcha yat | sa cha yo yatprabhaavashcha tatsamaasena me shrinu ||13.3||tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat | sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ||13.3||

Explanation

Krishna lays out the inquiry: the constituents of experience, their changing nature, their source, and the identity of the knower. The following verses answer these interconnected questions in stages rather than offering a single isolated definition.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण आगे आने वाले विचारों की रूपरेखा रखते हैं। शरीर और प्रकृति के घटक, उनके परिवर्तन, और जानने वाले का स्वरूप एक-दूसरे से जुड़े प्रश्न हैं। उन्हें अलग-अलग परिभाषाओं में बाँटना उपयोगी है, पर पूरे अध्याय में उनका सम्बन्ध बना रहता है।

13.4

श्रीभगवानुवाच

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥१३.4॥

Seers have expressed this teaching in different hymns and metres; it is also set out in reasoned, carefully determined aphoristic statements concerning Brahman.

Roman reading

rishibhirbahudhaa geetam chhandobhirvividhaih prithak | brahmasootrapadaishchaiva hetumadbhirvinishchitaih ||13.4||ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak | brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||13.4||

Explanation

The teaching is situated within a lineage of reflection, sacred poetry, and reasoned formulation. The phrase referring to Brahman-related aphorisms has received differing historical interpretations, so a modern bibliographic identification should not be imposed without evidence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अपने कथन को व्यापक चिंतन-परम्परा से जोड़ते हैं। यहाँ परम्परागत प्रमाण और विवेचन दोनों का उल्लेख है। ब्रह्मसूत्रपद के ऐतिहासिक अर्थ और ग्रन्थ-संबंध पर व्याख्याकारों में मतभेद हो सकते हैं, इसलिए इसे निश्चित आधुनिक ग्रन्थ-संदर्भ मानना आवश्यक नहीं।

13.5

श्रीभगवानुवाच

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥१३.5॥

The field comprises the great elements, ego-sense, intellect, the unmanifest, ten senses, the mind, and the five domains perceived by the senses.

Roman reading

mahaabhootaanyahamkaaro buddhiravyaktameva cha | indriyaani dashaikam cha pancha chendriyagocharaah ||13.5||mahābhūtānyahaṃkāro buddhiravyaktameva ca | indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13.5||

Explanation

This is a classical philosophical inventory, not a modern scientific classification of matter. The ten senses include capacities of perception and action, with mind counted separately. The list maps the structure of lived experience in a traditional conceptual system.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह सांख्य-प्रभावित तत्त्व-सूची है, आधुनिक वैज्ञानिक पदार्थ-सूची नहीं। पाँच महाभूत अनुभव-जगत की पारम्परिक श्रेणियाँ हैं; मन को दस इन्द्रियों के अतिरिक्त गिना गया है। उद्देश्य अनुभव की संरचना पर विचार करना है।

13.6

श्रीभगवानुवाच

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥१३.6॥

Desire, aversion, pleasure, pain, the embodied aggregate, manifested awareness, and resolve—these, together with their changes, are described as the field.

Roman reading

ichchhaa dveshah sukham duhkham samghaatashchetanaa dhritih | etatkshetram samaasena savikaaramudaahritam ||13.6||icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ | etatkṣetraṃ samāsena savikāramudāhṛtam ||13.6||

Explanation

The field includes not only physical structures but feelings, volition, and forms of experienced awareness. The meaning of cetanā here depends on philosophical context; it need not be equated without qualification with the supreme Self. The verse invites attention to the changing texture of experience.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण केवल शरीर की बनावट नहीं, भावनाओं और मानसिक अवस्थाओं को भी क्षेत्र में रखते हैं। यहाँ चेतना शब्द की व्याख्या दार्शनिक परम्परा के अनुसार बदल सकती है; इसे सीधे परम आत्मा के समानार्थी नहीं मानना चाहिए। मन के अनुभवों को देखना आत्मचिंतन का आरम्भ बन सकता है।

13.7

श्रीभगवानुवाच

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३.7॥

Humility, freedom from pretence, non-injury, forbearance, integrity, respect for a teacher, purity, steadiness, and self-restraint are qualities of knowledge.

Roman reading

amaanitvamadambhitvamahimsaa kshaantiraarjavam | aachaaryopaasanam shaucham sthairyamaatmavinigrahah ||13.7||amānitvamadambhitvamahiṃsā kṣāntirārjavam | ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||13.7||

Explanation

Knowledge is described as a cultivated disposition, not merely a stock of information. Nonviolence, patience, and honesty reshape how one perceives oneself and others. Reverence for a teacher need not imply abandoning discernment or tolerating harmful authority.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण ज्ञान को केवल सूचना-संग्रह नहीं मानते। अहिंसा और विनम्रता जैसे आचरण देखने और समझने की क्षमता को स्वच्छ करते हैं। गुरु-सेवा का आशय विवेक छोड़कर अंध-आज्ञापालन नहीं, बल्कि शिक्षा के प्रति सम्मान और उत्तरदायित्व भी है।

13.8

श्रीभगवानुवाच

इन्द्रियार्थेषु वैराग्यमनहंकार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥१३.8॥

Dispassion toward sense-objects, freedom from egoism, and clear recognition of suffering associated with birth, death, ageing, and illness are also knowledge.

Roman reading

indriyaartheshu vairaagyamanahamkaara eva cha | janmamrityujaraavyaadhiduhkhadoshaanudarshanam ||13.8||indriyārtheṣu vairāgyamanahaṃkāra eva ca | janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||13.8||

Explanation

This is not a rejection of life or the body. It asks practitioners to see that pleasure and bodily security are fragile rather than ultimate. Such insight may deepen compassion and responsible attention instead of encouraging neglect.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह जीवन से घृणा करने का संदेश नहीं है। कृष्ण अस्थायी सुखों को स्थायी आधार मानने की प्रवृत्ति पर प्रश्न उठाते हैं। जन्म और बीमारी की नश्वरता समझने से करुणा तथा सावधानी बढ़ सकती है; इसके विपरीत जीवन या शरीर के प्रति उपेक्षा इस शिक्षण का आवश्यक निष्कर्ष नहीं।

13.9

श्रीभगवानुवाच

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१३.9॥

Freedom from possessive clinging to children, partner, home, and the like, together with steadiness amid welcome and unwelcome events, also constitutes knowledge.

Roman reading

asaktiranabhishvangah putradaaragrihaadishu | nityam cha samachittatvamishtaanishtopapattishu ||13.9||asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu | nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ||13.9||

Explanation

Nonattachment need not mean withdrawing care from family or community. It challenges possessiveness that treats others as instruments of one’s security. Equanimity means responding wisely amid feeling, not suppressing every emotion.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अनासक्ति का अर्थ सम्बन्धों या देखभाल की जिम्मेदारी से भागना नहीं है। यहाँ आग्रह उस स्वामित्व-बोध पर है जो दूसरों को केवल अपने सुख का साधन बना देता है। समचित्तता भावनाओं को दबाना नहीं, उनके बीच विवेक बनाए रखना है।

13.10

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श्रीभगवानुवाच

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१३.10॥

Steady, undivided devotion to Me, a liking for quiet places, and freedom from delight in distracting crowds are also knowledge.

Roman reading

mayi chaananyayogena bhaktiravyabhichaarinee | viviktadeshasevitvamaratirjanasamsadi ||13.10||mayi cānanyayogena bhaktiravyabhicāriṇī | viviktadeśasevitvamaratirjanasaṃsadi ||13.10||

Explanation

Devotion is portrayed as an organizing commitment of attention and conduct. Solitude serves reflection rather than contempt for other people. A balanced practice can include both inward quiet and active responsibility toward society.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

भक्ति यहाँ ध्यान और आचरण को एक दिशा देने वाली शक्ति है। एकान्त का महत्व आत्मावलोकन के लिए है, न कि मनुष्यों से घृणा के लिए। सामाजिक उत्तरदायित्व और समय-समय पर एकान्त, दोनों एक संतुलित साधना में स्थान पा सकते हैं।

13.11

श्रीभगवानुवाच

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१३.11॥

Abiding in inquiry into the Self and discerning the purpose of insight into truth—this is called knowledge; what runs contrary to it is ignorance.

Roman reading

adhyaatmajnaananityatvam tattvajnaanaarthadarshanam | etajjnaanamiti proktamajnaanam yadato’nyathaa ||13.11||adhyātmajñānanityatvaṃ tattvajñānārthadarśanam | etajjñānamiti proktamajñānaṃ yadato’nyathā ||13.11||

Explanation

The preceding virtues culminate in sustained inquiry into the Self and the aim of truth-seeking. This kind of knowledge is not a badge of status. Its credibility lies in disciplined understanding and the way that understanding transforms conduct.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोकों में बताए गुण यहाँ एक सूत्र में बँधते हैं। वास्तविक साधना में सीखने का लक्ष्य जीवन और चेतना की समझ बढ़ाना है, केवल पद-प्रतिष्ठा नहीं। आत्मज्ञान का दावा करने से अधिक महत्त्व उसकी विवेकपूर्ण खोज और फलस्वरूप आचरण का है।

13.12

श्रीभगवानुवाच

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३.12॥

I shall now describe what is to be known, knowing which one reaches immortality: beginningless Brahman, spoken of as supreme, is neither simply being nor nonbeing.

Roman reading

jneyam yattatpravakshyaami yajjnaatvaamritamashnute | anaadi matparam brahma na sattannaasaduchyate ||13.12||jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute | anādi matparaṃ brahma na sattannāsaducyate ||13.12||

Explanation

The verse introduces Brahman as the deepest object of inquiry, beyond ordinary categories of existent and nonexistent things. The negation is not a simple declaration of nothingness. The textual division around anādi and mat-param requires a separate check in the base edition.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ब्रह्म को परिचित वस्तुओं की तरह एक श्रेणी में रखना कठिन बताया गया है। सत् और असत् का निषेध साधारण अस्तित्व-विचार से आगे का संकेत है, शून्यता की सीधी घोषणा नहीं। अनादि मत्परं और अनादिमत्परं की शब्द-सीमा को मूल मुद्रित पाठ से दोबारा जाँचना आवश्यक है।

13.13

श्रीभगवानुवाच

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३.13॥

Its hands and feet are everywhere, as are its eyes, heads, faces, and ears; it pervades and sustains the entire world.

Roman reading

sarvatah paanipaadam tatsarvato’kshishiromukham | sarvatah shrutimalloke sarvamaavritya tishthati ||13.13||sarvataḥ pāṇipādaṃ tatsarvato’kṣiśiromukham | sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||13.13||

Explanation

The bodily imagery conveys omnipresence through poetry, not an anatomical claim about a gigantic body. It invites the reader to imagine a reality present throughout life, with ethical implications for how one treats others.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह भाषा सर्वव्यापकता व्यक्त करने वाली काव्यात्मक छवि है। इसे किसी विशाल मानवाकार शरीर का वैज्ञानिक वर्णन समझना आवश्यक नहीं। हर जीव में दिव्य उपस्थिति की अनुभूति व्यवहार में दूसरों के प्रति सम्मान और संवेदनशीलता की याद दिलाती है।

13.14

श्रीभगवानुवाच

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१३.14॥

It is reflected through the functions of all senses while itself being without senses; unattached yet sustaining all, beyond the guṇas yet described as their experiencer.

Roman reading

sarvendriyagunaabhaasam sarvendriyavivarjitam | asaktam sarvabhrichchaiva nirgunam gunabhoktri cha ||13.14||sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam | asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||13.14||

Explanation

The paradoxes distinguish ultimate reality from the instruments through which it is experienced. Different philosophical schools explain how something can be beyond the guṇas yet related to their experience; the verse invites careful interpretation rather than a hasty literal reading.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

एक ही तत्त्व के लिए विपरीत दिखने वाले कथन दिये गए हैं। उनका उद्देश्य यह बताना है कि परम सत्य अनुभव में उपस्थित है, पर सामान्य अनुभव की सीमाओं में नहीं बँधता। निर्गुण और गुणभोक्तृ की संगति पर दार्शनिक मतों में भिन्न व्याख्याएँ हैं।

13.15

श्रीभगवानुवाच

बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१३.15॥

It is within and outside beings, moving and unmoving; too subtle to be grasped by ordinary means, it is said to be both far and near.

Roman reading

bahirantashcha bhootaanaamacharam charameva cha | sookshmatvaattadavijneyam doorastham chaantike cha tat ||13.15||bahirantaśca bhūtānāmacaraṃ carameva ca | sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||13.15||

Explanation

Pairs such as inside/outside and near/far unsettle ordinary spatial ideas. Nearness suggests immediacy in experience, while distance conveys transcendence and subtlety. The verse uses contemplative language rather than measurable physical location.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

भीतर-बाहर, दूर-पास जैसे विरोध ध्यान को स्थूल स्थानिक कल्पना से आगे ले जाते हैं। निकटता का अर्थ अनुभव में उपस्थित होना है, जबकि दूरी उसकी अनन्तता और दुर्बोधता का बोध करा सकती है। यह साधना की प्रतीकात्मक भाषा है।

13.16

श्रीभगवानुवाच

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१३.16॥

Though undivided, it appears divided among beings; the reality to be known sustains, absorbs, and brings forth living forms.

Roman reading

avibhaktam cha bhooteshu vibhaktamiva cha sthitam | bhootabhartri cha tajjneyam grasishnu prabhavishnu cha ||13.16||avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam | bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ||13.16||

Explanation

The verse relates underlying unity to the multiplicity of beings. Differences among lives are visible, yet the ultimate ground is not imagined as broken into pieces. Sustaining, absorbing, and originating describe its relation to a changing cosmos.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण एकता और विविधता का सम्बन्ध समझाते हैं। विभिन्न शरीर और जीवन दिखाई देते हैं, पर दिव्य आधार को खण्डों में विभक्त नहीं माना जाता। सृष्टि-स्थिति-लय के शब्द विश्व की परिवर्तनशीलता को आध्यात्मिक दृष्टि से व्यक्त करते हैं।

13.17

श्रीभगवानुवाच

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१३.17॥

It is called the light of all lights, beyond darkness; it is knowledge, what is known, and the goal reached through knowledge, dwelling in every heart.

Roman reading

jyotishaamapi tajjyotistamasah paramuchyate | jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam ||13.17||jyotiṣāmapi tajjyotistamasaḥ paramucyate | jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||13.17||

Explanation

Light represents awareness and intelligibility. The image suggests that the ultimate ground makes knowing possible, and that spiritual insight can be inwardly recognized. “Heart” is a traditional spiritual locus, not necessarily a claim about physical anatomy.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

प्रकाश यहाँ समझ और सत्य का रूपक है। मनुष्य में विवेक का जागरण बाहरी दीपक से अधिक गहरी रोशनी के समान बताया गया है। हृदय को आध्यात्मिक केन्द्र के रूप में समझना चाहिए; यह किसी जैविक अंग में भौतिक वस्तु की स्थिति का दावा नहीं।

13.18

श्रीभगवानुवाच

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१३.18॥

Thus the field, knowledge, and what is to be known have been explained in brief. My devotee, understanding this, becomes fit to attain My state.

Roman reading

iti kshetram tathaa jnaanam jneyam choktam samaasatah | madbhakta etadvijnaaya madbhaavaayopapadyate ||13.18||iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ | madbhakta etadvijñāya madbhāvāyopapadyate ||13.18||

Explanation

The first movement of the chapter is summarized in three strands: the field of experience, the virtues of inquiry, and the reality to be known. Krishna joins understanding with devotion; insight is expected to shape the practitioner’s way of living.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय के पहले भाग का सार तीन धुरियों पर टिका है: अनुभव का क्षेत्र, उसे समझने योग्य आचरण, और परम सत्य। कृष्ण ज्ञान को भक्ति से अलग नहीं करते। जानना और जीवन को उस समझ के अनुरूप ढालना साथ चलते हैं।

13.19

श्रीभगवानुवाच

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥१३.19॥

Know both prakṛti and puruṣa to be without beginning, and understand transformations and the guṇas as arising from prakṛti.

Roman reading

prakritim purusham chaiva viddhyanaadee ubhaavapi | vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan ||13.19||prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi | vikārāṃśca guṇāṃścaiva viddhi prakṛtisaṃbhavān ||13.19||

Explanation

Prakṛti signifies the changing matrix of nature; puruṣa points toward conscious presence. The terms echo Sāṅkhya philosophy but are integrated into the Gita’s theological framework. “Beginningless” resists a simple first moment in time.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ प्रकृति परिवर्तनशील जगत और पुरुष चेतन साक्षी से सम्बद्ध है। यह सांख्य-प्रभावित भाषा है, पर गीता इसे अपनी ईश्वर-सम्बन्धी शिक्षा में रखती है। अनादि का अर्थ समय में कोई सरल आरम्भ-बिन्दु न देना है।

13.20

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श्रीभगवानुवाच

कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥१३.20॥

Prakṛti is said to be responsible for the arising of effects, instruments, and agency; puruṣa is associated with the experience of pleasure and pain.

Roman reading

kaaryakaranakartritve hetuh prakritiruchyate | purushah sukhaduhkhaanaam bhoktritve heturuchyate ||13.20||kāryakaraṇakartṛtve hetuḥ prakṛtirucyate | puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ||13.20||

Explanation

The verse distinguishes the machinery of action from the conscious dimension of experience. Bodily and sensory processes belong to prakṛti, while puruṣa is linked with experiencing pleasure and pain. This metaphysical distinction does not excuse harmful conduct in everyday ethics.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण प्रकृति और पुरुष की भूमिकाएँ अलग करते हैं। इन्द्रियाँ, शरीर और क्रियात्मक साधन प्रकृति के अन्तर्गत आते हैं; अनुभूति का पहलू पुरुष से जोड़ा जाता है। इसका अर्थ यह नहीं कि व्यवहार के स्तर पर मनुष्य अपने कर्म की नैतिक जिम्मेदारी से मुक्त हो जाता है।

13.21

श्रीभगवानुवाच

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३.21॥

The conscious being, situated in prakṛti, experiences its guṇas; attachment to those qualities is said to lead to births in favorable and unfavorable conditions.

Roman reading

purushah prakritistho hi bhunkte prakritijaangunaan | kaaranam gunasango’sya sadasadyonijanmasu ||13.21||puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān | kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu ||13.21||

Explanation

This expresses a traditional account of rebirth and attachment to the guṇas. It should not be used to blame people for the hardships of their present lives. The interpretive focus is on bondage through identification and the possibility of greater freedom.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक पुनर्जन्म और गुण-संग के पारम्परिक सिद्धान्त को प्रस्तुत करता है। इसे किसी व्यक्ति की वर्तमान कठिन परिस्थिति के लिए दोषारोपण का आधार बनाना उचित नहीं। मूल शिक्षा आसक्ति के बन्धन और विवेकपूर्ण स्वतंत्रता की खोज पर केन्द्रित है।

13.22

श्रीभगवानुवाच

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥१३.22॥

The supreme puruṣa present in this body is called witness, consenter, sustainer, experiencer, Great Lord, and Supreme Self.

Roman reading

upadrashtaanumantaa cha bhartaa bhoktaa maheshvarah | paramaatmeti chaapyukto dehe’sminpurushah parah ||13.22||upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpyukto dehe’sminpuruṣaḥ paraḥ ||13.22||

Explanation

Several titles describe the supreme conscious presence. Maheśvara here signifies supreme lordship and is interpreted through different theological traditions. The witness motif calls for discernment and awareness, not an excuse for moral indifference.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अनेक नामों से एक उच्चतर चेतन उपस्थिति का वर्णन करते हैं। महेश्वर शब्द यहाँ सार्वभौम ईश्वरीय प्रभुता का विशेषण है; विभिन्न सम्प्रदाय इसे अपने सिद्धान्त-संदर्भ में अलग तरह समझ सकते हैं। साक्षी का विचार उदासीनता नहीं, सजगता की ओर भी ले जा सकता है।

13.23

श्रीभगवानुवाच

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३.23॥

One who understands puruṣa and prakṛti together with the guṇas, whatever one’s circumstances, is said not to be born again.

Roman reading

ya evam vetti purusham prakritim cha gunaih saha | sarvathaa vartamaano’pi na sa bhooyo’bhijaayate ||13.23||ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamāno’pi na sa bhūyo’bhijāyate ||13.23||

Explanation

Liberation is linked here to insight rather than outward status. Knowing the terminology alone is not the whole practice; the Gita connects discernment with transformed action. Freedom from rebirth is a traditional spiritual claim, not an empirically demonstrated event.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कथन मुक्ति को बाहरी सामाजिक स्थिति से अधिक अंतर्दृष्टि से जोड़ता है। फिर भी केवल सिद्धान्त के शब्द जानना पर्याप्त नहीं; गीता के व्यापक सन्दर्भ में समझ का सम्बन्ध साधना और व्यवहार से है। पुनर्जन्म से मुक्ति पारम्परिक आध्यात्मिक दावा है, अनुभवजन्य विज्ञान का निष्कर्ष नहीं।

13.24

श्रीभगवानुवाच

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥१३.24॥

Some discern the Self within through meditation, others through discernment associated with Sāṅkhya, and still others through the yoga of action.

Roman reading

dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa | anye saamkhyena yogena karmayogena chaapare ||13.24||dhyānenātmani paśyanti kecidātmānamātmanā | anye sāṃkhyena yogena karmayogena cāpare ||13.24||

Explanation

The Gita acknowledges several routes of practice: meditative attention, philosophical discrimination, and dedicated action. Their methods differ, but the verse does not require them to be framed as hostile alternatives.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

गीता साधना की विविधता को मान्यता देती है। मनन, तत्त्व-विवेक और निःस्वार्थ कर्म अलग प्रवेश-द्वार हो सकते हैं। इन मार्गों को एक-दूसरे का शत्रु बताना इस श्लोक के व्यापक स्वर से मेल नहीं खाता।

13.25

श्रीभगवानुवाच

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥१३.25॥

Others who do not yet know in this way listen to knowledgeable people and practice with devotion; they too are said to cross beyond death through faithful learning.

Roman reading

anye tvevamajaanantah shrutvaanyebhya upaasate | te’pi chaatitarantyeva mrityum shrutiparaayanaah ||13.25||anye tvevamajānantaḥ śrutvānyebhya upāsate | te’pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||13.25||

Explanation

The verse makes room for those who begin with attentive listening rather than independent philosophical insight. Trustworthy instruction can open a path, while healthy faith need not exclude questioning, discernment, or a teacher’s accountability.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

प्रत्यक्ष दार्शनिक अध्ययन ही एकमात्र आरम्भ नहीं है। सुनना, पूछना और अभ्यास भी आध्यात्मिक शिक्षा के रास्ते हैं। श्रद्धा का स्वस्थ रूप विवेक, प्रश्न और विश्वसनीय शिक्षक की जिम्मेदारी के साथ चल सकता है।

13.26

श्रीभगवानुवाच

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥१३.26॥

Whatever being arises, whether stationary or moving, know it, best of the Bharatas, as arising from the conjunction of field and knower.

Roman reading

yaavatsamjaayate kimchitsattvam sthaavarajangamam | kshetrakshetrajnasamyogaattadviddhi bharatarshabha ||13.26||yāvatsaṃjāyate kiṃcitsattvaṃ sthāvarajaṅgamam | kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ||13.26||

Explanation

Krishna describes living experience through the relation of field and knower. “Moving” and “unmoving” are traditional categories for beings. This is a metaphysical account, not a substitute for biological explanations of how organisms arise.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण जीवन को केवल जड़ घटकों या केवल साक्षी चेतना में सीमित नहीं करते; अनुभव के जगत में दोनों का सम्बन्ध बताया गया है। स्थावर और जंगम परम्परागत जीवन-श्रेणियाँ हैं। यह तत्त्वचिन्तन है, जैविकी में उत्पत्ति का शाब्दिक सिद्धान्त नहीं।

13.27

श्रीभगवानुवाच

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥१३.27॥

The one who perceives the imperishable Supreme equally present in perishable beings is the one who truly sees.

Roman reading

samam sarveshu bhooteshu tishthantam parameshvaram | vinashyatsvavinashyantam yah pashyati sa pashyati ||13.27||samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram | vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ||13.27||

Explanation

The verse grounds equal vision in the conviction that an imperishable presence is shared across changing forms of life. It can nurture respect for others irrespective of status or circumstance. “True seeing” names spiritual discernment, not merely visual perception.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस श्लोक में समदृष्टि का आध्यात्मिक आधार मिलता है। देह और जीवनस्थितियाँ बदलती रहती हैं, पर सबमें परम उपस्थिति को समान रूप से देखने का आग्रह है। ऐसी दृष्टि से किसी व्यक्ति की गरिमा कम नहीं होती, चाहे उसका सामाजिक स्थान कुछ भी हो।

13.28

श्रीभगवानुवाच

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥१३.28॥

Seeing the Lord equally present everywhere, one does not injure the Self through oneself and thereby reaches the highest goal.

Roman reading

samam pashyanhi sarvatra samavasthitameeshvaram | na hinastyaatmanaatmaanam tato yaati paraam gatim ||13.28||samaṃ paśyanhi sarvatra samavasthitamīśvaram | na hinastyātmanātmānaṃ tato yāti parāṃ gatim ||13.28||

Explanation

Recognition of the divine equally in all is linked with non-harming and the highest good. The phrase about not injuring the Self is metaphysical and ethical; it should never be used to dismiss physical safety or mental well-being.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

समान उपस्थिति का बोध आत्मविनाश और दूसरों को हानि पहुँचाने की वृत्ति के विरुद्ध पढ़ा जा सकता है। यहाँ आत्मा को न मारने का दार्शनिक अर्थ है; इसे शारीरिक सुरक्षा या मानसिक स्वास्थ्य की उपेक्षा की अनुमति नहीं मानना चाहिए।

13.29

श्रीभगवानुवाच

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥१३.29॥

One sees rightly who recognizes that actions are carried out by prakṛti and that the Self, in its essential nature, is not the doer.

Roman reading

prakrityaiva cha karmaani kriyamaanaani sarvashah | yah pashyati tathaatmaanamakartaaram sa pashyati ||13.29||prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānamakartāraṃ sa paśyati ||13.29||

Explanation

The non-doer teaching distinguishes witnessing consciousness from processes of action. It is not a license to deny accountability for choices or their consequences. The philosophical and everyday ethical levels should be held in view together.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अकर्ता आत्मा का सिद्धान्त मनुष्य की अनुभूति में साक्षी और क्रियाओं का भेद करता है। इसे यह बहाना नहीं बनाना चाहिए कि हमारे निर्णयों का कोई परिणाम या नैतिक उत्तरदायित्व नहीं। व्यवहार में सावधानी और न्याय की आवश्यकता बनी रहती है।

13.30

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श्रीभगवानुवाच

यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥१३.30॥

When one sees the diverse existence of beings rooted in one reality and their unfolding from that same ground, one attains Brahman.

Roman reading

yadaa bhootaprithagbhaavamekasthamanupashyati | tata eva cha vistaaram brahma sampadyate tadaa ||13.30||yadā bhūtapṛthagbhāvamekasthamanupaśyati | tata eva ca vistāraṃ brahma saṃpadyate tadā ||13.30||

Explanation

Seeing multiplicity grounded in unity does not erase real distinctions among persons or living forms. The verse invites a wider perspective in which diversity and a deeper common ground can be contemplated together.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

एक ही आधार में विविधता देखने से भिन्नता का निषेध नहीं होता; उसके पीछे साझा सम्बन्ध पहचाना जाता है। यह दृष्टि अलग व्यक्तियों और समुदायों के अस्तित्व को मिटाने के बजाय एक व्यापक एकता का अनुभव करा सकती है।

13.31

श्रीभगवानुवाच

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३.31॥

Son of Kunti, this supreme Self is beginningless, beyond the guṇas, and imperishable; although present in the body, it neither acts nor is stained by action.

Roman reading

anaaditvaannirgunatvaatparamaatmaayamavyayah | shareerastho’pi kaunteya na karoti na lipyate ||13.31||anāditvānnirguṇatvātparamātmāyamavyayaḥ | śarīrastho’pi kaunteya na karoti na lipyate ||13.31||

Explanation

The supreme Self is distinguished from changes occurring in body and mind. Different Vedantic traditions understand this relation in distinct ways. Contemplating it may loosen egoic identification without requiring withdrawal from everyday duties.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण परम आत्मा को उन परिवर्तनों से अलग रखते हैं जो शरीर-मन में होते हैं। यह अद्वैत और अन्य दार्शनिक परम्पराओं में अलग ढंग से व्याख्यायित होता है। साधक के स्तर पर यह विचार अहंकार कम करने की प्रेरणा दे सकता है, पर सांसारिक कर्तव्य का निषेध नहीं करता।

13.32

श्रीभगवानुवाच

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥१३.32॥

Just as all-pervading space is not stained because of its subtlety, so the Self present in the body is not stained.

Roman reading

yathaa sarvagatam saukshmyaadaakaasham nopalipyate | sarvatraavasthito dehe tathaatmaa nopalipyate ||13.32||yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate ||13.32||

Explanation

The space analogy illustrates nonattachment: events take place within space without making it identical to those events. Likewise the witnessing Self is presented as unstained. This does not require indifference toward the suffering of other people.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

आकाश की उपमा अनुभव को सरल बनाती है: उसमें अनेक घटनाएँ होती हैं, फिर भी उसे उन घटनाओं के रंग में रंगा नहीं मानते। इसी प्रकार साक्षी आत्मा के लिए अलिप्तता कही गई है। इसे दूसरों की पीड़ा से उदासीनता का आदर्श नहीं बनाना चाहिए।

13.33

श्रीभगवानुवाच

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३.33॥

Just as one sun illumines the entire world, so the knower of the field illumines the whole field, O Bharata.

Roman reading

yathaa prakaashayatyekah kritsnam lokamimam ravih | kshetram kshetree tathaa kritsnam prakaashayati bhaarata ||13.33||yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ | kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||13.33||

Explanation

The single sun is a metaphor for illumination: light makes things visible, while awareness makes experience knowable. The image does not equate consciousness with the physical processes of sunlight; it illustrates a relationship of disclosure.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

सूर्य और प्रकाश का रूपक चेतना के जानने वाले पहलू को समझाता है। प्रकाश वस्तुओं को दिखाता है; वैसे ही अनुभव की उपलब्धता साक्षी के कारण कही गई है। यह रूपक आत्मज्ञान को भौतिक सूर्य की क्रिया के बराबर नहीं ठहराता।

13.34

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श्रीभगवानुवाच

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥१३.34॥

Those who discern, through the eye of knowledge, the difference between field and knower and liberation from the nature of beings attain the Supreme.

Roman reading

kshetrakshetrajnayorevamantaram jnaanachakshushaa | bhootaprakritimoksham cha ye viduryaanti te param ||13.34||kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā | bhūtaprakṛtimokṣaṃ ca ye viduryānti te param ||13.34||

Explanation

The conclusion joins discernment with freedom. Understanding the field and its knower is not merely classificatory: it is meant to transform attachment and widen perspective. Traditions differ over the precise nature of liberation, so final commentary should acknowledge that diversity.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय का निष्कर्ष विवेक और मुक्ति को जोड़ता है। शरीर-मन और चेतना के भेद का अध्ययन केवल सिद्धान्त नहीं, आसक्ति कम करने और व्यापक दृष्टि अपनाने का साधन बताया गया है। मुक्ति के अलग दार्शनिक अर्थों को बाद की समीक्षाओं में स्पष्ट करना आवश्यक होगा।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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13.22 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.22 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.22 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.23 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.23 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.23 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.23 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.23 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.24 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.24 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.24 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.24 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.24 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.25 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.25 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.25 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.25 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.25 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.26 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.26 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.26 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.26 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.26 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.27 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.27 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.27 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.27 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.27 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.28 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.28 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.28 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.28 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.28 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.29 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.29 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.29 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.29 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.29 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.30 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.30 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.30 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.30 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.30 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.31 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.31 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.31 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.31 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.31 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.32 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.32 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.32 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.32 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.32 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.33 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.33 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.33 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.33 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.33 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.34 — Original / source text
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.34 — ShivGoraksh Hindi Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.34 — ShivGoraksh English Translation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.34 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted
13.34 — ShivGoraksh Simple English Explanation
ASS45 (1901)
ASS45: 13.1–13.34; additional Arjuna opening not inserted

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation