Bhagavad Gita Chapter 13, Verse 1

English Translation

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.

Detailed Commentary

Explanation: "This body, O son of Kunti, is called the Kshetra (field)." — Humans refer to external entities as 'this animal,' 'this bird,' 'this tree,' and so on. They also refer to their own body sometimes as 'I' and sometimes as 'mine.' However, in reality, this body, too, is in the form of 'this,' whether it be the Sthula Sharira (gross body), Sukshma Sharira (subtle body), or Karana Sharira (causal body). That which is composed of the five elements — Prithvi (earth), Jala (water), Agni (fire), Vayu (air), and Akasha (space) — is called the Sthula Sharira. It is also known as the Annamaya Kosha because it is sustained by food. Being an object of the senses, it is referred to as 'Idam' (this). That which is formed by the five Jnanendriyas (organs of perception), five Karmendriyas (organs of action), five Pranas (vital airs), Manas (mind), and Buddhi (intellect) is called the Sukshma Sharira. Due to the predominance of Prana among these elements, it is called Pranamaya Kosha; with the predominance of Manas, it is Manomaya Kosha; and with the predominance of Buddhi, it is Vijnanamaya Kosha. Ignorance (Ajnana) is called the Karana Sharira. It is the cause of all bodies, hence it is known as the Karana Sharira. In the Jagrat Avastha (waking state), the Sthula Sharira is predominant; in Svapna (dream state), the Sukshma Sharira; and in Sushupti (deep sleep state), the Karana Sharira. The body is called 'Idam' because it is perishable. To call it 'Kshetra' means that it yields results according to one's actions (Karma). Just as a field yields a harvest when seeds are sown, so too the body and circumstances change according to Karma. Although appearing distinct from matter and actions, this body is still 'Idam'. The Jivatma (individual soul) mistakenly considers it as 'Aham' (I). Whereas its true greatness lies in its Atma (Self), not in material objects. "Etadyo Vetti" (He who knows this) — the Jivatma recognizes this body. Sometimes it considers it as 'I' and sometimes as 'mine.' The body is called both 'Idam' and 'Etat'; both are indicators of proximity. 'Etat' is even more proximate than 'Idam,' and 'Etat' denotes the 'I' associated with the body. "Tam Prahuḥ Kshetrajñam" (Him they call the Knower of the Field) — those who know this Kshetra and Kshetrajna call the Jivatma 'Kshetrajna.' When the Jivatma becomes separate from its location, the Kshetra, it attains the nature of Paramatma (the Supreme Self). The profound truth is that bondage arises from the human body, and so does liberation. By abandoning the attachment of ego (Ahamkara) and possessiveness (Mamata) towards the body, and by seeing the body as 'Idam,' liberation is attained. It is essential for us to view the body as 'Idam,' meaning to see it as separate from the true 'I.' The teachings of the Gita emphasize the distinction between the body and the Shariri (indwelling soul). In this discussion, the sense organs (eyes), mind, and intellect are referred to as perceivable (Drishya). The changes in the intellect are known by the Self. No change is possible in the Self; it always remains the same, hence it cannot be an object of perception. The senses know their objects but not themselves. The Jivatma, which is situated, has its inclination towards Paramatma; but it mistakenly gets entangled in the attraction of inert matter (Jada). Due to this attraction to inert matter, it becomes the witness (Drashta) of the intellect and so on. Connection: The nature of that Kshetrajna is described in the next verse.