क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।13.3।।
kṣetra‑jñaṁ ca api māṁ viddhi sarva‑kṣetreṣu bhārata; kṣetra‑kṣetra‑jñayoḥ jñānaṁ yat tat jñānaṁ matam mama.
Translation
O son of Bharata, also know Me as the knower of all fields. The knowledge of the field and the knower of the field, that knowledge which is true knowledge, I consider to be my opinion.
Word Meanings
kṣetra-jñam — the knower of the field; ca — also; api — certainly; mām — Me; viddhi — know; sarva — all; kṣetreṣu — in bodily fields; bhārata — O son of Bharata; kṣetra — the field of activities (the body); kṣetra-jñayoḥ — and the knower of the field; jñānam — knowledge of; yat — that which; tat — that; jñānam — knowledge; matam — opinion; mama — My.
Understanding the Verse
In this verse Krishna deepens the philosophical discussion that began in the previous verses about the distinction between the material field (kṣetra) and its Knower (kṣetra‑jña). By addressing Arjuna as 'Bhārata' – a reminder of his lineage and duty – Krishna emphasizes that the knowledge he imparts is not merely theoretical but a practical guide for the warrior’s inner battle.
Krishna first asks Arjuna to recognize Him as the ultimate kṣetra‑jña, the knower of all fields. "kṣetra‑jñaṁ ca api māṁ viddhi" translates as "also know Me as the knower of the field." Here, “field” symbolizes the manifest universe, the body, mind, and all material activities. The knower, therefore, is the conscious principle that pervades and observes these activities. By stating "also," Krishna links His supreme self to the more familiar concept of the individual soul (ātman) that is the knower of a person’s own body. This reinforces the non‑dual view that the divine and individual consciousness are fundamentally the same, differing only in scope.
The phrase "sarva‑kṣetreṣu bhārata" expands this awareness to every field – not only the one we inhabit but all realms of existence, including the subtle and the gross. It calls Arjuna to adopt a panoramic vision, transcending personal attachments and recognizing the universal presence of the divine. This comprehensive recognition dissolves the egoic perception that treats the self as isolated, paving the way for the realization of the unity of all beings.
Krishna then elucidates the nature of true knowledge: "kṣetra‑kṣetra‑jñayoḥ jñānaṁ yat tat jñānaṁ" – the knowledge concerning both the field and its knower, the knowledge that identifies what is the field and what is the knower. This dual awareness is what the Bhagavad Gita calls "jñāna‑yoga" – the yoga of insight. It is not merely intellectual understanding but an experiential discernment that separates the impermanent (kṣetra) from the eternal (kṣetra‑jña). The term "yat tat" (that which) points to the essential reality underlying all appearances.
Finally, Krishna affirms that this integrated wisdom is "matam mama" – His opinion, his conviction, and ultimately his declaration. By using "matam" (opinion) he underscores that this insight is a taught truth, not a personal conjecture, and by saying "mama" (my) he stakes his divine authority on it. The verse thus serves as both an invitation and a guarantee: the path to self‑realization is through recognizing the field‑knower relationship, and this path is validated by the Supreme Himself.
For Arjuna, and for seekers today, this verse offers a practical meditation: contemplate the body as a field, observe the witness within, and understand that this witness is nothing other than the divine consciousness that pervades all existence. Such contemplation cultivates detachment, inner clarity, and ultimately leads to the liberation promised throughout the Gita.
