🪷 Bhagavad-Gītā · 13.15

Chapter 13 · क्षेत्रक्षेत्रज्ञविभागयोग · Kṣetra-Kṣetrajña-Vibhāga-Yoga · "The Yoga of the Field & the Field-Knower" · Verse 15 of 35

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सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।13.15।।
— Bhagavad-Gītā 13.15 · the yathārtha śloka (Devanāgarī Sanskrit · canonical)

🪷 English Translations

Five authentic English voices · each from a distinct sampradāya · together revealing the verse's full śabda-tattva.

Shri Purohit Swami · Poetic English · 1935 · public domain · Cosmo Press tradition
13.15 Beyond the senses, It yet shines through every sense perception. Bound to nothing, It yet sustains everything. Unaffected by the Qualities, It still enjoys them all.
Swami Sivananda · Direct prose · Divine Life Society
13.15 Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of alities, yet their experiencer.
Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school
13.15 Sarvendriya-guna-abhasam, shining through the functions of all the organs: By the use of the words all the organs are understood ears etc., known as the sense-organs and motor-organs, as also the internal organs-the intellect and the mind, for they are eally the limiting adjuncts of the Knowable. Besides, the organs of hearing etc. become the limiting adjuncts from the very fact of the internal organ becoming so. Hence, the Knowable gets expressed through determination, thinking, hearing, speaking, etc. that are the functions of all the organs, internal and external, which are the limiting adjuncts. In this way, It is manifest through the functions of all the organs. The idea is that, that Knowable appears to be as though active owing to the functions of all the organs, as it is said in the Upanisadic text, 'It thinks, as it were, and shakes, as it were' (Br. 4.3.7). For that reason, again, is It not perceived as being actually active? In answer the Lord says: It is sarva-indriya-varjitam, devoid of all the organs, i.e. bereft of all the instruments of action. Hence the Knowable is not active through the functioning of the instruments of action. As for the Upanisadic verse, 'Without hands and feet He moves swiftly and grasps; without eyes He sees, without ears He hears' (Sv. 3.19), etc.-that is meant for showing that that Knowable has the power of adapting Itself to the functions of all the organs which are Its limiting adjuncts; but it is not meant to show that It really has such activity as moving fast etc. The meaning of that verse is like that of the Vedic text, 'The blind one discoverd a gem' (Tai, Ar. 1.11). [This is an artha-veda (see note on p.530), which is not to be taken literally but interpreted in accordance with the context.] Since the Knowable is devoid of all the instruments of actions, therefore It is asaktam, unattached, devoid of all associations. Although It is of this kind, yet it is ca eva, also verily; the sarva-bhrt, supporter of all. Indeed, everything has existence as its basis, because the idea of 'existence' is present everywhere. Verily, even mirage etc. do not occur without some basis. Therefore, It is sarva-bhrt, the supporter of all-It upholds everything. There can be this other organs as well for the realization of the existence of the Knowable: Nirgunam, without ality-the alities are sattva, rajas and tamas; that Knowable is free from them; and yet It is the guna-bhoktr, perceiver of alities; i.e., that Knowable is the enjoyer and experiencer of the alities, sattva, rajas and tamas, which, assuming the forms of sound etc., transform them-selves into happiness, sorrow, delusion, etc. Further,
Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school
13.15 Sarvendriya-gunabhasam i.e., shining by the functions of the senses - means that which is shedding light on the functions of all the senses. The 'Gunas' of the senses means the activities of the senses. The meaning is that the self is capable of knowing the objects with the functioning of the senses. 'Yet devoid of the senses' i.e., It is capable by Itself, of knowing everything. Such is the meaning. It is 'detached', namely, It is free, by nature, from attachment to the bodies of gods etc. 'Yet supporting all,' yet capable of supporting all bodies, such as of gods etc., as declared in the Sruti. 'It is one, is threefold ৷৷.' (Cha. U., 7.26.2). It is devoid of Gunas, i.e., by nature It is devoid of Sattva etc., and yet It is the experiencer of the Gunas' - It has the capability to experience Sattva etc.
Dr. S. Sankaranarayan · Academic precision · modern scholarly
13.15. It causes all the sense-alities to shine; [yet] It is without any sense-organ; It is unattached, yet all-supporting; It is free from the Strands, yet enjoys the Strands.

🪷 Hindi Translation · हिन्दी अनुवाद

For the Hindi-aware seer · Pūjya Swami Rāmsukhdās ji's translation · a high-readability modern Hindi rendering · Gītā-Press Gorakhpur tradition. (→ Full Mahāpurusha-detail page for the 102-year-living Sādhaka-Sañjīvanī Mahātmā.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī tradition · Gītā-Press Gorakhpur · highest modern Hindi reading
।।13.15।।वे (परमात्मा) सम्पूर्ण इन्द्रियोंसे रहित हैं और सम्पूर्ण इन्द्रियोंके विषयोंको प्रकाशित करनेवाले हैं; आसक्तिरहित हैं और सम्पूर्ण संसारका भरण-पोषण करनेवाले हैं; तथा गुणोंसे रहित हैं और सम्पूर्ण गुणोंके भोक्ता हैं।

🪷 English Commentaries · The Ācārya Voices

The classical commentary tradition rendered in English · each ācārya speaks from their own sampradāya · the seer chooses the depth of darśana.

Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors
13.15 सर्वेन्द्रियगुणाभासम् shining by the functions of all senses? सर्वेन्द्रयविवर्जितम् (yet) without the senses? असक्तम् unattached? सर्वभृत् (yet) supporting all? च and? एव even? निर्गुणम् devoid of alities? गुणभोक्तृ (yet) experiencer of the alities? च and.Commentary Brahman sees without eyes? hears without ears? smells without nose? eats without mouth? feels without skin? grasps without hands? walks without feet. He is the unseen seer? the unheard hearer? the unthought thinker. Other than Him there is no seer? no hearer? no thinker. He is the Self? the Inner Ruler? the Immortal. (Brihadaranyaka Upanishad III.7.23) He is free from the,alities of Nature and yet He is the enjoyer of the alities.All the senses The five organs of knowledge and the five organs of action? the inner senses? mind and intellect come under the term all the senses. The organs of action and those of knowledge perform their functions in conjunction with the mind and the intellect. They cannot function independently. Therefore? the mind and the intellect are included in the term all the senses.Brahman is transcendental and unmanifest? but It manifests Itself through the limiting adjuncts of the extrnal and the internal senses. As It is destitute of the senses It is unattached and yet It supports all. It is the support or substratum of everything. It is destitute of the alities of Nature and yet It is the enjoyer of those alities. Brahman is really mysterious.This verse is taken from the Svetasvataropanishad 3.17.
Swami Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)
13.15 Sarvendriya-guna-abhasam, shining through the functions of all the organs: By the use of the words all the organs are understood ears etc., known as the sense-organs and motor-organs, as also the internal organs-the intellect and the mind, for they are eally the limiting adjuncts of the Knowable. Besides, the organs of hearing etc. become the limiting adjuncts from the very fact of the internal organ becoming so. Hence, the Knowable gets expressed through determination, thinking, hearing, speaking, etc. that are the functions of all the organs, internal and external, which are the limiting adjuncts. In this way, It is manifest through the functions of all the organs. The idea is that, that Knowable appears to be as though active owing to the functions of all the organs, as it is said in the Upanisadic text, 'It thinks, as it were, and shakes, as it were' (Br. 4.3.7). For that reason, again, is It not perceived as being actually active? In answer the Lord says: It is sarva-indriya-varjitam, devoid of all the organs, i.e. bereft of all the instruments of action. Hence the Knowable is not active through the functioning of the instruments of action. As for the Upanisadic verse, 'Without hands and feet He moves swiftly and grasps; without eyes He sees, without ears He hears' (Sv. 3.19), etc.-that is meant for showing that that Knowable has the power of adapting Itself to the functions of all the organs which are Its limiting adjuncts; but it is not meant to show that It really has such activity as moving fast etc. The meaning of that verse is like that of the Vedic text, 'The blind one discoverd a gem' (Tai, Ar. 1.11). [This is an artha-veda (see note on p.530), which is not to be taken literally but interpreted in accordance with the context.] Since the Knowable is devoid of all the instruments of actions, therefore It is asaktam, unattached, devoid of all associations. Although It is of this kind, yet it is ca eva, also verily; the sarva-bhrt, supporter of all. Indeed, everything has existence as its basis, because the idea of 'existence' is present everywhere. Verily, even mirage etc. do not occur without some basis. Therefore, It is sarva-bhrt, the supporter of all-It upholds everything. There can be this other organs as well for the realization of the existence of the Knowable: Nirgunam, without ality-the alities are sattva, rajas and tamas; that Knowable is free from them; and yet It is the guna-bhoktr, perceiver of alities; i.e., that Knowable is the enjoyer and experiencer of the alities, sattva, rajas and tamas, which, assuming the forms of sound etc., transform them-selves into happiness, sorrow, delusion, etc. Further,
Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary
13.15 Sarvendriya-gunabhasam i.e., shining by the functions of the senses - means that which is shedding light on the functions of all the senses. The 'Gunas' of the senses means the activities of the senses. The meaning is that the self is capable of knowing the objects with the functioning of the senses. 'Yet devoid of the senses' i.e., It is capable by Itself, of knowing everything. Such is the meaning. It is 'detached', namely, It is free, by nature, from attachment to the bodies of gods etc. 'Yet supporting all,' yet capable of supporting all bodies, such as of gods etc., as declared in the Sruti. 'It is one, is threefold ৷৷.' (Cha. U., 7.26.2). It is devoid of Gunas, i.e., by nature It is devoid of Sattva etc., and yet It is the experiencer of the Gunas' - It has the capability to experience Sattva etc.
Dr. S. Sankaranarayan · Modern academic scholarship
13.15 See Comment under 13.18
Swami Chinmayānanda · Chinmaya Mission · modern Vedantic teaching
।।13.15।। अनिर्देश्य परम ब्रह्म का आत्मरूप से निर्देश करने की एक विधि यह है कि उसे विरोधाभास की भाषा में इंगित करे। एक वाक्य को सुनकर जब बुद्धि उसके विषय में कोई धारणा बना लेती है? तब दूसरा वाक्य उस धारणा का खण्डन कर देता है। इस प्रकार स्वाभाविक है कि वह बुद्धि कल्पना शून्य होकर अपने निर्विकल्प स्वरूप के अनुभव में स्थित हो जाती है। यह विरोधाभास की भाषा आध्यात्मिक ग्रन्थों की विशेषता है। परन्तु शास्त्रों का सतही अध्ययन करने वाले लोग? शास्त्रोपदेश की विधि के मर्म को न समझ कर? अपने अविश्वास या नास्तिकता को न्यायोचित सिद्ध करने के लिए इस प्रकार के श्लोक उद्धृत करते हैं। यह श्लोक उपनिषद् से लिया गया है।आत्मचैतन्य के सम्बन्ध से ही समस्त इन्द्रियाँ अपनाअपना व्यापार करती हैं। परन्तु ऐसा प्रतीत होता है कि उनसे अवच्छिन्न आत्मा ही कार्य करता है तथा वह इन इन्द्रियों से युक्त है। किन्तु विश्लेषण करने पर ज्ञात होता है कि इन्द्रियाँ भौतिक पदार्थ हैं और नाशवान भी हैं? जबकि उनमें व्यक्त होकर उन्हें चेतनता प्रदान करने वाला आत्मा सनातन और अविकारी है। संक्षेप में? उपाधियों की दृष्टि से आत्मा उनका धारक प्रतीत होता है? किन्तु स्वस्वरूप से वह सर्वेन्द्रिय विवर्जित है।विद्युत् शक्ति न तो बल्ब का प्रकाश है और न हीटर की उष्णता तथापि इन उपकरणों में व्यक्त होकर विद्युत् ही प्रकाश और उष्णता के रूप में प्रतीत होती है।वह असक्त किन्तु सबको धारण करने वाला है ब्रह्म को अनासक्त धारक के रूप में समझ पाना प्रारम्भिक विद्यार्थियों के लिए सरल नहीं है। तथापि अपने देश के महान् आचार्यों द्वारा इसे दृष्टान्तों और उपमाओं के द्वारा समझाने का प्रयत्न किया गया है। कोई भी तरंग सम्पूर्ण समुद्र नहीं है समस्त तरंगे सम्मिलित रूप में भी समुद्र नहीं है। हम यह नहीं कह सकते हैं कि समुद्र उन तरंगों में आसक्त है? क्योंकि वह तो उन सबका स्वरूप ही है। असक्त होते हुए भी उन सबको धारण करने वाला समुद्र के अतिरिक्त और कोई नहीं होता। कपास सभी वस्त्रों में है? किन्तु वस्त्र कपास नहीं है। तथापि? कपास ही वस्त्र को धारण करने वाला होता है। इसी प्रकार? विविधता की यह सृष्टि चैतन्य ब्रह्म नहीं है? परन्तु ब्रह्म ही सर्वभृत है।वह निर्गुण? किन्तु गुणों का भोक्ता है मनुष्य का मन सदैव सत्त्व? रज और तम इन तीन गुणों के प्रभाव में कार्य करता है। इन तीनों गुणों के प्रभावों को आत्मा सदा प्रकाशित करता रहता है। प्रकाशक प्रकाश्य के धर्मों से मुक्त होने के कारण आत्मा गुणरहित है। किन्तु एक चेतन मन ही इन गुणों का अनुभव कर सकता है? इसलिए यहाँ कहा गया है कि आत्मा स्वयं निर्गुण होते हुए भी मन की उपाधियों के द्वारा गुणों का भोक्ता भी है।इस प्रकार इस श्लोक में आत्मा का सोपाधिक (उपाधि सहित) और निरुपाधिक (उपाधि रहित) इन दोनों दृष्टिकोणों से निर्देश किया गया है।इतना ही नहीं? वरन् एक व्यष्टि उपाधि में व्यक्त आत्मा ही सर्वत्र समस्त प्राणियों में स्थित है

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Pūjya Swami Rāmsukhdās ji's Sādhaka-Sañjīvanī · one of the great modern Hindi vyākhyās of the Gītā · direct, pure, deeply Vedāntic · the modern Sanātana-jāgaraṇa. (→ Full Mahāpurusha-detail page · 1904-2005 · Corner 1 Mādhurya operational anchor · whose 6-lakṣaṇa-śaraṇāgati IS Constitutional Principle 24.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī · Hindi vyākhyā · the modern bilingual anchor
।।13.15।। व्याख्या -- सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् -- पहले परमात्मा हैं? फिर परमात्माकी शक्ति प्रकृति है। प्रकृतिका कार्य महत्तत्त्व? महत्तत्त्वका कार्य अहंकार? अहंकारका कार्य पञ्चमहाभूत? पञ्चमहाभूतोंका कार्य मन एवं दस इन्द्रियाँ और दस इन्द्रियोंका कार्य पाँच विषय -- ये सभी प्रकृतिके कार्य हैं। परमात्मा प्रकृति और उसके कार्यसे अतीत हैं। वे चाहे सगुण हों या निर्गुण? साकार हों या निराकार? सदा प्रकृतिसे अतीत ही रहते हैं। वे अवतार लेते हैं? तो भी प्रकृतिसे अतीत ही रहते हैं। अवतारके समय वे प्रकृतिको अपने वशमें करके प्रकट होते हैं।जो अपनेको गुणोंमें लिप्त? गुणोंसे बँधा हुआ मानकर जन्मतामरता था? वह बद्ध जीव भी जब परमात्माको प्राप्त होनेपर गुणातीत (गुणोंसे रहित) कहा जाता है? तो फिर परमात्मा गुणोंमें बद्ध कैसे हो सकते हैं वे तो सदा ही गुणोंसे अतीत (रहित) हैं। अतः वे प्राकृत इन्द्रियोंसे रहित हैं अर्थात् संसारी जीवोंकी तरह हाथ? पैर? नेत्र? सिर? मुख? कान आदि इन्द्रियोंसे युक्त नहीं हैं किन्तु उनउन इन्द्रियोंके विषयोंको ग्रहण करनेमें सर्वथा समर्थ है (टिप्पणी प0 689)। जैसे -- वे कानोंसे रहित होनेपर भी भक्तोंकी पुकार सुन लेते हैं? त्वचासे रहित होनेपर भी भक्तोंका आलिङ्गन करते हैं? नेत्रोंसे रहित होनेपर भी प्राणिमात्रको निरन्तर देखते रहते हैं? रसनासे रहित होनेपर भी भक्तोंके द्वारा लगाये हुए भोगका आस्वादन करते हैं? आदिआदि। इस तरह ज्ञानेन्द्रियोंसे रहित होनेपर भी परमात्मा शब्द? स्पर्श आदि विषयोंको ग्रहण करते हैं। ऐसे ही वे वाणीसे रहित होनेपर भी अपने प्यारे भक्तोंसे बातें करते हैं? चरणोंसे रहित होनेपर भी भक्तके पुकारनेपर दौड़कर चले आते हैं? हाथोंसे रहित होनेपर भी भक्तके दिये हुए उपहारको ग्रहण करते हैं? आदिआदि। इस तरह कर्मेन्द्रियोंसे रहित होनेपर भी परमात्मा कर्मेन्द्रियोंका सब कार्य करते हैं। यही इन्द्रियोंसे रहित होनेपर भी भगवान्का इन्द्रियोंके विषयोंको प्रकाशित करना है।असक्तं सर्वभृच्चैव -- भगवान्का सभी प्राणियोंमें अपनापन? प्रेम है? पर किसी भी प्राणीमें आसक्ति नहीं है। आसक्ति न होनेपर भी वे ब्रह्मासे चींटीपर्यन्त सम्पूर्ण प्राणियोंका पालनपोषण करते हैं। जैसे मातापिता अपने बालकका पालनपोषण करते हैं? उससे कई गुना अधिक पालनपोषण भगवान् प्राणियोंका करते हैं। कौन प्राणी कहाँ है और किस प्राणीको कब किसी वस्तु आदिकी जरूरत पड़ती है? इसको पूरी तरह जानते हुए भगवान् उस वस्तुको आवश्यकतानुसार यथोचित रीतिसे पहुँचा देते हैं। प्राणी पृथ्वीपर हो? समुद्रमें हो? आकाशमें हो अथवा स्वर्गमें हो अर्थात् त्रिलोकीमें कहीं भी कोई छोटासेछोटा अथवा बड़ासेबड़ा प्राणी हो? उसका पालनपोषण भगवान् करते हैं। प्राणिमात्रके सुहृद् होनेसे वे अनुकूलप्रतिकूल परिस्थितियोंके द्वारा पापपुण्योंका नाश करके प्राणिमात्रको शुद्ध? पवित्र करते रहते हैं।निर्गुणं गुणभोक्तृ च -- वे परमात्मा सम्पूर्ण गुणोंसे रहित होनेपर भी सम्पूर्ण गुणोंके भोक्त हैं। तात्पर्य है कि जैसे मातापिता बालककी मात्र क्रियाओंको देखकर प्रसन्न होते हैं? ऐसे ही परमात्मा भक्तके द्वारा की हुई मात्र क्रियाओंको देखकर प्रसन्न होते हैं? अर्थात् भक्तलोग जो भी क्रियाएँ करते हैं? उन सब क्रियाओंके भोक्ता भगवान् ही बनते हैं।

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BG 13.15local Bhagavad-Gītā verse route and source-anchor sectionChapter 13 hubKṣetra-Kṣetrajña-Vibhāga-Yoga · The Yoga of the Field & the Field-KnowerMBh 6.35.14exact Bhīṣma-Parva source route for this Gītā verse/bhagavad-gitamaster index for all 18 chapters and 701 verse routesBhīṣma-ParvaMahābhārata narrative home where the Bhagavad-Gītā is received/mahabharatafull Itihāsa source spine for Vyāsa Maharṣi's MahābhārataBG 1 · Arjuna-Viṣāda YogaTVAM-Ṣaṭka chapter hub for Arjuna-Viṣāda YogaBG 2 · Sāṅkhya YogaTVAM-Ṣaṭka chapter hub for Sāṅkhya YogaBG 3 · Karma YogaTVAM-Ṣaṭka chapter hub for Karma YogaBG 4 · Jñāna-Karma-SannyāsaTVAM-Ṣaṭka chapter hub for Jñāna-Karma-SannyāsaBG 5 · Karma-Sannyāsa YogaTVAM-Ṣaṭka chapter hub for Karma-Sannyāsa YogaBG 6 · Dhyāna YogaTVAM-Ṣaṭka chapter hub for Dhyāna YogaBG 7 · Krishna-Tattva (Jñāna-Vijñāna)TAT-Ṣaṭka chapter hub for Krishna-Tattva (Jñāna-Vijñāna)BG 8 · Akṣara-Brahma YogaTAT-Ṣaṭka chapter hub for Akṣara-Brahma YogaBG 9 · Rāja-Vidyā Rāja-GuhyaTAT-Ṣaṭka chapter hub for Rāja-Vidyā Rāja-GuhyaBG 10 · Vibhūti YogaTAT-Ṣaṭka chapter hub for Vibhūti YogaBG 11 · Viśvarūpa-Darśana YogaTAT-Ṣaṭka chapter hub for Viśvarūpa-Darśana YogaBG 12 · Bhakti YogaTAT-Ṣaṭka chapter hub for Bhakti YogaBG 14 · Guṇa-Traya-VibhāgaANTYA-Ṣaṭka chapter hub for Guṇa-Traya-VibhāgaBG 15 · Puruṣottama YogaANTYA-Ṣaṭka chapter hub for Puruṣottama YogaBG 16 · Daivāsura-Sampad-VibhāgaANTYA-Ṣaṭka chapter hub for Daivāsura-Sampad-VibhāgaBG 17 · Śraddhā-Traya-VibhāgaANTYA-Ṣaṭka chapter hub for Śraddhā-Traya-VibhāgaBG 18 · Mokṣa-Sannyāsa Yoga (Carama-Śloka)ANTYA-Ṣaṭka chapter hub for Mokṣa-Sannyāsa Yoga (Carama-Śloka)BG 2.47niṣkāma-karma-yoga action disciplineBG 4.34praṇipāta · paripraśna · sevā before tattva-darśī teachersBG 7.7mattaḥ parataraṁ nānyat · no source higher than KrishnaBG 9.17Krishna as father, mother, supporter, and grandfatherBG 10.30Krishna as Time among reckonersBG 13.23Paramātmā as witness, permitter, supporter, enjoyer, and LordBG 15.15Krishna seated in every heart as memory, knowledge, and forgetfulnessBG 18.61Īśvara situated in the heart of all beingsBG 18.66Carama-Śloka surrender discipline and final refuge/vishwaroopa-darshanaall 18 Gītā chapters rendered as one chart-aware darśana/vishvarupa-chartBG 11 chart-as-Viśvarūpa-darśana aperture/bija-sutrasfounder-curated bīja-pada exposition layer inside selected Gītā verse pages/binduDiamond of Darśanas frame for Gītā source recognition/philosophyKrishna = Paramaatma = Parabrahman constitutional foundation/llms.txtbrief AI-agent source map/llms-full.txtcomprehensive AI-agent access map
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APA: Vyāsa Maharṣi. (n.d.). Bhagavad-Gītā 13.15. Vidhyāmitra. Retrieved 2026-07-27, from https://vidhyamitra.com/bhagavad-gita/13/15
Chicago: Vyāsa Maharṣi. "Bhagavad-Gītā 13.15." Vidhyāmitra. Accessed 2026-07-27. https://vidhyamitra.com/bhagavad-gita/13/15.
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सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)