तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु।।13.4।।
tat kṣetraṁ yacca yādṛk ca yadvikāri yat ca saḥ ca yaḥ yat prabhāvaḥ ca tat samāsena me śṛṇu
Translation
Listen, O Arjuna, as I explain that field and what it is as it is, its changes, from what it originated, who is its knower, and its influences; in summary, hear from Me.
Word Meanings
tat — that; kṣetraṁ — field of activities; yacca — what; yādṛk — as it is; yadvikāri — changes; yataḥ — from which; saḥ — he; yaḥ — who; prabhāvaḥ — influence; samāsena — in summary; me — from Me; śṛṇu — listen; ca — also; ca — also; ca — also; ca — also
Understanding the Verse
In this verse, Lord Krishna moves beyond the description of the battlefield and begins a profound discourse on the metaphysical concept of the "field" (kṣetra) and its complement, the "knower of the field" (kṣetrajña). The term "kṣetra" can be understood as any material manifestation, the body, the mind, or even the material universe itself, which appears as a field of activity where the drama of life unfolds. By stating "tat kṣetraṁ yacca yādṛk," Krishna affirms that this field has an intrinsic nature; it exists exactly as it is, independent of our subjective perceptions. This counters the tendency of the mind to label and distort reality, highlighting that the field's essence is unaltered by our mental constructs.
Krishna then mentions "yadvikāri," indicating that while the field retains its essential character, it is subject to transformation. All material forms experience change—birth, growth, decay, and dissolution. Yet these transformations do not affect the underlying reality of the field; they merely overlay it like fleeting weather patterns on a timeless landscape. Understanding this helps the seeker detach from the impermanent aspects of existence while recognizing the constant substratum.
The verse proceeds with "yataḥ" and "yad prabhāvaḥ," pointing to the origin and the influence that shape the field. The field arises from the divine cause—Krishna himself—and is continually acted upon by divine energies. These powers include the three gunas (sattva, rajas, tamas) that color the field with varying degrees of purity, activity, and inertia. Recognizing the source and its influences cultivates humility and reverence, reminding the aspirant that the field is not a product of isolated self-effort alone.
Next, Krishna introduces "saḥ ca yaḥ," the knower of the field, who is distinct yet inseparably connected to the field. This knower is the soul (ātman) that perceives, experiences, and ultimately transcends the field. It is the conscious principle that witnesses the drama without being tainted by it. By distinguishing between the field and its knower, Krishna sets the stage for the central teaching of the Gita: self-realization through discrimination (viveka) between the perishable and the imperishable.
Finally, Krishna concludes with "tat samāsena me śṛṇu," urging Arjuna to listen to this concise yet comprehensive summary directly from the Divine. The phrase "samāsena" indicates that the forthcoming exposition will be succinct, capturing the essence of the metaphysical teaching in a distilled form. Krishna’s appeal to hear from Him underscores the authority and authenticity of this knowledge, positioning it as a direct transmission rather than a mere intellectual exposition.
In essence, Chapter 13, Verse 4 serves as a gateway into the Gita’s deeper philosophical inquiry. It invites the seeker to contemplate the dual reality of material existence (the field) and the eternal consciousness (the knower), understand the transient nature of change, recognize the divine origin and influences, and finally, to receive this wisdom directly from the Supreme. This holistic view lays the groundwork for the subsequent verses, which elaborate on how one can attain liberation by discerning and aligning with the true self beyond the field of activities.
