Kshetra-Kshetragna Vibhaga Yoga

Śloka 13.1

Sanskrit
अर्जुन उवाच |
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव || १ ||

Transliteration
arjuna uvāca |
prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñam eva ca |
etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava ||

English Translation
Arjuna said: Nature and the soul, the field and the knower of the field, knowledge and that which is to be known—I wish to understand these, O Keshava.

Explanation
Arjuna begins Chapter 13, addressing "keśava," saying: "prakṛtim puruṣam ca eva" (nature and soul), "kṣetram kṣetrajñam eva ca" (field and knower of the field), "jñānam jñeyam ca" (knowledge and that to be known), "etat veditum icchāmi" (I wish to understand these). He seeks clarity on key metaphysical distinctions and the essence of wisdom.

Key Concepts
Arjuna asks about matter, spirit, and wisdom.
He seeks foundational understanding.

Śloka 13.2

Sanskrit
श्रीभगवानुवाच |
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः || २ ||

Transliteration
śrī-bhagavān uvāca |
idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate |
etad yo vetti taṁ prāhuḥ kṣetrajña iti tad-vidaḥ ||

English Translation
The Blessed Lord said: This body, O son of Kunti, is called the field; he who knows it is called the knower of the field by those who understand this.

Explanation
Krishna ("śrī-bhagavān"), addressing "kaunteya," begins: "idam śarīram kṣetram iti abhidhīyate" (this body is called the field), "etat yaḥ vetti" (he who knows it), "tam prāhuḥ kṣetrajñaḥ iti" (they call him knower of the field), "tad-vidaḥ" (those who understand). He defines the body as the "field" and its conscious knower as the "kṣetrajña."

Key Concepts
Body is the field of experience.
Soul is its conscious knower.

Śloka 13.3

Sanskrit
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || ३ ||

Transliteration
kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata |
kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama ||

English Translation
And know Me as the knower of the field in all fields, O Bharata; the knowledge of the field and its knower—that I consider to be true knowledge.

Explanation
Krishna, addressing "bhārata," says: "kṣetrajñam ca api mām viddhi" (know Me as the knower of the field), "sarva-kṣetreṣu" (in all fields), "kṣetra-kṣetrajñayoḥ jñānam" (knowledge of field and knower), "yat tat jñānam matam mama" (that I consider true knowledge). He identifies himself as the universal consciousness and defines true wisdom as understanding both.

Key Concepts
Krishna is the knower in all.
True knowledge grasps both field and soul.

Śloka 13.4

Sanskrit
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत् |
स च यो यत्प्रभावश्च तत्समासेन मे शृणु || ४ ||

Transliteration
tat kṣetraṁ yac ca yādṛk ca yad-vikāri yataś ca yat |
sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu ||

English Translation
What that field is, its nature, its modifications, its source, and what it is; and who that knower is and what his powers are—hear this briefly from Me.

Explanation
Krishna says: "tat kṣetram yat ca" (what that field is), "yādṛk ca" (its nature), "yat-vikāri" (its modifications), "yataḥ ca yat" (its source, what it is), "saḥ ca yaḥ" (and who that knower is), "yat-prabhāvaḥ ca" (his powers), "tat samāsena me śṛṇu" (hear briefly from Me). He promises a concise overview of the field and its knower.

Key Concepts
Krishna outlines field and knower.
Brief teaching follows.

Śloka 13.5

Sanskrit
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् |
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः || ५ ||

Transliteration
ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak |
brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ ||

English Translation
It has been sung by sages in many ways, in various distinct verses, and in the words of Brahma Sutras, reasoned and definitive.

Explanation
Krishna notes: "ṛṣibhiḥ bahudhā gītam" (sung by sages in many ways), "chandobhiḥ vividhaiḥ pṛthak" (in various distinct verses), "brahma-sūtra-padaiḥ ca eva" (and in Brahma Sutras’ words), "hetumadbhiḥ viniścitaiḥ" (reasoned, definitive). This knowledge is rooted in ancient wisdom, validated by scripture and logic.

Key Concepts
Sages and scriptures affirm this truth.
Reason supports revelation.

Śloka 13.6

Sanskrit
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च |
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः || ६ ||

Transliteration
mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ ||

English Translation
The great elements, ego, intellect, and the unmanifest too, the ten senses and the one, and the five objects of the senses,

Explanation
Krishna defines the "field": "mahā-bhūtāni" (great elements—earth, water, fire, air, ether), "ahaṅkāraḥ" (ego), "buddhiḥ" (intellect), "avyaktam eva ca" (unmanifest—prakriti), "indriyāṇi daśa-ekam ca" (ten senses and one—five of perception, five of action, plus mind), "pañca indriya-gocarāḥ" (five sense objects—sound, touch, form, taste, smell). These constitute the material field.

Key Concepts
Field includes elements, mind, senses.
It’s the material framework.

Śloka 13.7

Sanskrit
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः |
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || ७ ||

Transliteration
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaś cetanā dhṛtiḥ |
etat kṣetraṁ samāsena sa-vikāram udāhṛtam ||

English Translation
Desire, aversion, pleasure, pain, the aggregate, consciousness, and steadfastness—this field, with its modifications, has been briefly described.

Explanation
Krishna completes the field’s definition: "icchā dveṣaḥ" (desire, aversion), "sukham duḥkham" (pleasure, pain), "saṅghātaḥ" (aggregate—body), "cetanā" (consciousness), "dhṛtiḥ" (steadfastness), "etat kṣetram sa-vikāram" (this field with modifications), "samāsena udāhṛtam" (briefly described). These are the field’s attributes and states, encompassing physical and mental aspects.

Key Concepts
Field includes emotions, body, will.
Modifications define its scope.

Śloka 13.8

Sanskrit
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः || ८ ||

Transliteration
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam |
ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ ||

English Translation
Humility, modesty, non-violence, patience, sincerity, service to the teacher, purity, steadfastness, self-control,

Explanation
Krishna begins listing "knowledge" (jñānam): "amānitvam" (humility), "adambhitvam" (modesty), "ahiṁsā" (non-violence), "kṣāntiḥ" (patience), "ārjavam" (sincerity), "ācārya-upāsanam" (service to teacher), "śaucam" (purity), "sthairyam" (steadfastness), "ātma-vinigrahaḥ" (self-control). These virtues cultivate true understanding, leading to liberation.

Key Concepts
Knowledge begins with virtues.
Self-discipline fosters wisdom.

Śloka 13.9

Sanskrit
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च |
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् || ९ ||

Transliteration
indriyārtheṣu vairāgyam anahaṅkāra eva ca |
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ||

English Translation
Dispassion toward sense objects, absence of ego, and perception of the defects in birth, death, old age, disease, and suffering,

Explanation
Krishna continues: "indriya-artheṣu vairāgyam" (dispassion toward sense objects), "anahaṅkāraḥ eva ca" (absence of ego), "janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśanam" (perception of defects in birth, death, old age, disease, suffering). Knowledge includes detachment and awareness of life’s inherent flaws, reducing worldly clinging.

Key Concepts
Detachment and insight define knowledge.
Life’s flaws are seen clearly.

Śloka 13.10

Sanskrit
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || १० ||

Transliteration
asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu |
nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu ||

English Translation
Non-attachment and lack of affection for son, wife, home, and the like, and constant even-mindedness in desired and undesired events,

Explanation
Krishna adds: "asaktiḥ" (non-attachment), "anabhiṣvaṅgaḥ" (lack of affection) "putra-dāra-gṛhādiṣu" (for son, wife, home, etc.), "nityam sama-cittatvam" (constant even-mindedness), "iṣṭa-aniṣṭa-upapattiṣu" (in desired, undesired events). Knowledge involves detachment from personal ties and equanimity amidst life’s ups and downs.

Key Concepts
Knowledge detaches from family, outcomes.
Equanimity persists always.

Śloka 13.11

Sanskrit
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |
विविक्तदेशसेवित्वमरतिर्जनसंसदि || ११ ||

Transliteration
mayi cānanya-yogena bhaktir avyabhicāriṇī |
vivikta-deśa-sevitvam aratir jana-saṁsadi ||

English Translation
And unwavering devotion to Me with single-minded Yoga, fondness for secluded places, distaste for the company of people,

Explanation
Krishna continues listing qualities of knowledge: "mayi ca ananya-yogena" (with single-minded Yoga to Me), "bhaktiḥ avyabhicāriṇī" (unwavering devotion), "vivikta-deśa-sevitvam" (fondness for secluded places), "aratiḥ jana-saṁsadi" (distaste for people’s company). True knowledge includes steadfast devotion to Krishna and a preference for solitude over social clamor.

Key Concepts
Devotion to Krishna is key to knowledge.
Solitude aids contemplation.

Śloka 13.12

Sanskrit
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् |
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा || १२ ||

Transliteration
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam |
etaj jñānam iti proktam ajñānam yad ato’nyathā ||

English Translation
Constancy in the knowledge of the self, insight into the purpose of true knowledge—this is declared to be knowledge; what is opposed to this is ignorance.

Explanation
Krishna concludes the list: "adhyātma-jñāna-nityatvam" (constancy in self-knowledge), "tattva-jñāna-artha-darśanam" (insight into true knowledge’s purpose), "etat jñānam iti proktam" (this is declared knowledge), "yat ataḥ anyathā ajñānam" (what is opposed to this is ignorance). Knowledge is steady self-realization; its opposite is ignorance.

Key Concepts
Knowledge is steady, purposeful insight.
Ignorance lacks these traits.

Śloka 13.13

Sanskrit
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते |
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते || १३ ||

Transliteration
jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute |
anādimat paraṁ brahma na sat tan nāsad ucyate ||

English Translation
I will declare that which is to be known, knowing which one attains immortality—the beginningless supreme Brahman, called neither being nor non-being.

Explanation
Krishna shifts to the "knowable": "jñeyam yat tat pravakṣyāmi" (I will declare that to be known), "yat jñātvā amṛtam aśnute" (knowing which one attains immortality), "anādimat param brahma" (beginningless supreme Brahman), "na sat tat na asat ucyate" (called neither being nor non-being). Brahman transcends existence and non-existence, offering liberation.

Key Concepts
Brahman is the ultimate knowable.
It’s beyond dualities, immortal.

Śloka 13.14

Sanskrit
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् |
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति || १४ ||

Transliteration
sarvataḥ pāṇi-pādaṁ tat sarvato’kṣi-śiro-mukham |
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati ||

English Translation
With hands and feet everywhere, with eyes, heads, and mouths everywhere, with hearing everywhere in the world, it stands encompassing all.

Explanation
Krishna describes Brahman: "sarvataḥ pāṇi-pādam" (hands, feet everywhere), "sarvataḥ akṣi-śiraḥ-mukham" (eyes, heads, mouths everywhere), "sarvataḥ śrutimat loke" (hearing everywhere in world), "sarvam āvṛtya tiṣṭhati" (stands encompassing all). Brahman pervades all with infinite faculties, omnipresent and all-inclusive.

Key Concepts
Brahman is universally pervasive.
It senses and acts everywhere.

Śloka 13.15

Sanskrit
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च || १५ ||

Transliteration
sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam |
asaktaṁ sarva-bhṛc caiva nirguṇaṁ guṇa-bhoktṛ ca ||

English Translation
Shining with all sense qualities yet devoid of all senses, unattached yet supporting all, free from qualities yet experiencing qualities,

Explanation
Krishna continues: "sarva-indriya-guṇa-ābhāsam" (shining with all sense qualities), "sarva-indriya-vivarjitam" (devoid of all senses), "asaktam" (unattached), "sarva-bhṛt ca eva" (yet supporting all), "nirguṇam" (free from qualities), "guṇa-bhoktṛ ca" (experiencing qualities). Brahman reflects senses without possessing them, transcends yet engages with nature.

Key Concepts
Brahman is beyond senses, qualities.
It supports and experiences all.

Śloka 13.16

Sanskrit
बहिरन्तश्च भूतानामचरं चरमेव च |
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् || १६ ||

Transliteration
bahir antaś ca bhūtānām acaraṁ caram eva ca |
sūkṣmatvāt tad avijñeyaṁ dūra-sthaṁ cāntike ca tat ||

English Translation
Outside and inside beings, unmoving and moving too, subtle and thus unknowable, far away and near as well,

Explanation
Krishna describes: "bahir antaḥ ca bhūtānām" (outside, inside beings), "acaram caram eva ca" (unmoving, moving too), "sūkṣmatvāt tat avijñeyam" (subtle, thus unknowable), "dūra-stham ca antike ca" (far away, near). Brahman pervades all states, its subtlety making it elusive yet omnipresent.

Key Concepts
Brahman transcends location, motion.
Subtlety veils its nature.

Śloka 13.17

Sanskrit
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च || १७ ||

Transliteration
avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam |
bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca ||

English Translation
Undivided yet seeming divided among beings, that knowable supports beings, devours, and generates too,

Explanation
Krishna says: "avibhaktam ca bhūteṣu" (undivided among beings), "vibhaktam iva sthitam" (seeming divided), "tat jñeyam" (that knowable), "bhūta-bhartṛ" (supports beings), "grasiṣṇu prabhaviṣṇu ca" (devours, generates). Brahman is one yet appears multiple, sustaining, destroying, and creating all existence.

Key Concepts
Brahman is unity in diversity.
It sustains, destroys, creates.

Śloka 13.18

Sanskrit
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते |
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् || १८ ||

Transliteration
jyotiṣām api taj jyotis tamasaḥ param ucyate |
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam ||

English Translation
That light beyond all lights, said to be beyond darkness, knowledge, the knowable, attainable by knowledge, seated in the heart of all.

Explanation
Krishna describes: "jyotiṣām api tat jyotiḥ" (light beyond all lights), "tamasaḥ param ucyate" (beyond darkness), "jñānam jñeyam jñāna-gamyam" (knowledge, knowable, attainable by knowledge), "hṛdi sarvasya viṣṭhitam" (seated in all hearts). Brahman is the ultimate illumination, known through wisdom, residing within everyone.

Key Concepts
Brahman is supreme light, wisdom.
It dwells in every heart.

Śloka 13.19

Sanskrit
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः |
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते || १९ ||

Transliteration
iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ |
mad-bhakta etad vijñāya mad-bhāvāyopapadyate ||

English Translation
Thus the field, knowledge, and the knowable have been briefly stated; My devotee, understanding this, becomes fit for My state.

Explanation
Krishna summarizes: "iti kṣetram tathā jñānam jñeyam ca" (thus field, knowledge, knowable), "uktam samāsataḥ" (stated briefly), "mad-bhaktaḥ etat vijñāya" (My devotee understanding this), "mad-bhāvāya upapadyate" (becomes fit for My state). Grasping these leads a devotee to unity with Krishna.

Key Concepts
Summary prepares for liberation.
Devotion enables Krishna’s state.

Śloka 13.20

Sanskrit
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभौ अपि |
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् || २० ||

Transliteration
prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhau api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-sambhavān ||

English Translation
Know both nature and the soul to be beginningless; know modifications and qualities to arise from nature.

Explanation
Krishna instructs: "prakṛtim puruṣam ca eva" (nature and soul), "viddhi anādī ubhau api" (know both beginningless), "vikārān ca guṇān ca eva" (modifications and qualities), "viddhi prakṛti-sambhavān" (know arise from nature). Nature (matter) and soul (consciousness) are eternal, but changes and traits stem from nature alone.

Key Concepts
Nature and soul are eternal.
Nature produces change, qualities.

Śloka 13.21

Sanskrit
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते |
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते || २१ ||

Transliteration
kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate |
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate ||

English Translation
In the creation of effect and cause, nature is said to be the cause; the soul is said to be the cause of experiencing pleasure and pain.

Explanation
Krishna explains: "kārya-kāraṇa-kartṛtve" (in creation of effect and cause), "hetuḥ prakṛtiḥ ucyate" (nature is the cause), "puruṣaḥ sukha-duḥkhānām bhoktṛtve" (soul in experiencing pleasure, pain), "hetuḥ ucyate" (is the cause). Nature (prakṛti) drives actions and their results, while the soul (puruṣa) experiences the outcomes as joy or sorrow.

Key Concepts
Nature acts; soul experiences.
Roles are distinct yet linked.

Śloka 13.22

Sanskrit
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् |
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु || २२ ||

Transliteration
puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān |
kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu ||

English Translation
The soul, seated in nature, experiences the qualities born of nature; attachment to these qualities is the cause of its births in good and evil wombs.

Explanation
Krishna says: "puruṣaḥ prakṛti-sthaḥ" (soul seated in nature), "bhuṅkte prakṛti-jān guṇān" (experiences nature-born qualities—sattva, rajas, tamas), "guṇa-saṅgaḥ asya kāraṇam" (attachment to qualities is the cause), "sat-asat-yoni-janmasu" (births in good, evil wombs). The soul’s entanglement with nature’s guṇas drives its cycle of reincarnation.

Key Concepts
Soul’s attachment binds it.
Guṇas determine rebirth.

Śloka 13.23

Sanskrit
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः |
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः || २३ ||

Transliteration
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpy ukto dehe’smin puruṣaḥ paraḥ ||

English Translation
The overseer and consenter, supporter, enjoyer, great Lord, and also called the supreme Self—this highest soul in this body.

Explanation
Krishna describes the soul: "upadraṣṭā anumantā ca" (overseer, consenter), "bhartā bhoktā" (supporter, enjoyer), "maheśvaraḥ" (great Lord), "paramātmā iti ca api uktaḥ" (also called supreme Self), "dehe asmin puruṣaḥ paraḥ" (highest soul in this body). Beyond the experiencing puruṣa, this supreme soul witnesses and sustains within.

Key Concepts
Supreme soul oversees, supports.
It’s the Paramātma within.

Śloka 13.24

Sanskrit
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह |
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते || २४ ||

Transliteration
ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha |
sarvathā vartamāno’pi na sa bhūyo’bhijāyate ||

English Translation
He who thus knows the soul and nature along with its qualities, even while living in any way, is not born again.

Explanation
Krishna promises: "yaḥ evam vetti" (he who thus knows), "puruṣam prakṛtim ca guṇaiḥ saha" (soul and nature with qualities), "sarvathā vartamānaḥ api" (even living in any way), "na saḥ bhūyaḥ abhijāyate" (he is not born again). Understanding this distinction frees one from rebirth, regardless of external actions.

Key Concepts
Knowledge ends reincarnation.
Discernment liberates.

Śloka 13.25

Sanskrit
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना |
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे || २५ ||

Transliteration
dhyānenātmani paśyanti kecid ātmānam ātmanā |
anye sāṅkhyena yogena karma-yogena cāpare ||

English Translation
Some behold the Self in the self by meditation, others by the Yoga of knowledge, and others by the Yoga of action.

Explanation
Krishna outlines paths: "kecit dhyānena ātmani" (some by meditation in the self), "paśyanti ātmānam ātmanā" (behold Self by self), "anye sāṅkhyena yogena" (others by Yoga of knowledge—Sankhya), "apare karma-yogena ca" (others by Yoga of action). Different seekers use meditation, discernment, or selfless action to realize the Self.

Key Concepts
Multiple paths reach the Self.
Meditation, knowledge, action work.

Śloka 13.26

Sanskrit
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्यः उपासते |
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः || २६ ||

Transliteration
anye tv evam ajānantaḥ śrutvānyebhyaḥ upāsate |
te’pi cātitaranty eva mṛtyuṁ śruti-parāyaṇāḥ ||

English Translation
Others, not knowing this, worship having heard from others; they too transcend death, devoted to what they have heard.

Explanation
Krishna adds: "anye tu evam ajānantaḥ" (others not knowing this), "śrutvā anyebhyaḥ upāsate" (worship having heard from others), "te api ca atitaranti eva mṛtyum" (they too transcend death), "śruti-parāyaṇāḥ" (devoted to what they’ve heard). Even faith-based devotion, learned second-hand, leads beyond death.

Key Concepts
Faith from hearing suffices.
Devotion transcends death.

Śloka 13.27

Sanskrit
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् |
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ || २७ ||

Transliteration
yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam |
kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha ||

English Translation
Whatever being arises, stationary or moving, know it to be from the union of the field and the knower of the field, O best of Bharatas.

Explanation
Krishna, addressing "bharatarṣabha," says: "yāvat kiñcit sattvam sañjāyate" (whatever being arises), "sthāvara-jaṅgamam" (stationary or moving), "kṣetra-kṣetrajña-saṁyogāt" (from union of field and knower), "tat viddhi" (know it). All existence—plants or animals—results from the interplay of matter and consciousness.

Key Concepts
All beings arise from field-soul union.
Interaction creates life.

Śloka 13.28

Sanskrit
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति || २८ ||

Transliteration
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram |
vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati ||

English Translation
He who sees the supreme Lord dwelling equally in all beings, imperishable amidst the perishing—he truly sees.

Explanation
Krishna says: "yaḥ paśyati" (he who sees), "parameśvaram" (supreme Lord), "samaṁ tiṣṭhantam sarveṣu bhūteṣu" (dwelling equally in all beings), "avinaśyantam vinaśyatsu" (imperishable amidst perishing), "saḥ paśyati" (he truly sees). Recognizing the eternal divine within transient beings is true vision.

Key Concepts
True sight sees God in all.
Imperishable contrasts with decay.

Śloka 13.29

Sanskrit
समं पश्यन्हि सर्वत्र संवसन्तमीश्वरम् |
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || २९ ||

Transliteration
samaṁ paśyan hi sarvatra samvasantam īśvaram |
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim ||

English Translation
Indeed, seeing the Lord dwelling equally everywhere, he does not harm the self by the self; thus he attains the supreme goal.

Explanation
Krishna explains: "samaṁ paśyan hi" (indeed seeing equally), "īśvaram samvasantam sarvatra" (Lord dwelling everywhere), "na hinasti ātmanā ātmānam" (does not harm self by self), "tataḥ yāti parām gatim" (thus attains supreme goal). Seeing Krishna universally prevents self-harm, leading to liberation.

Key Concepts
Equal vision avoids self-harm.
Supreme goal follows realization.

Śloka 13.30

Sanskrit
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः |
यः पश्यति तथात्मानमकर्तारं स पश्यति || ३० ||

Transliteration
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānam akartāraṁ sa paśyati ||

English Translation
He who sees all actions performed by nature alone and the self as the non-doer—he truly sees.

Explanation
Krishna concludes: "yaḥ paśyati" (he who sees), "karmāṇi kriyamāṇāni sarvaśaḥ prakṛtyā eva" (all actions performed by nature alone), "tathā ātmānam akartāram" (self as non-doer), "saḥ paśyati" (he truly sees). Realizing nature acts while the self remains inactive is true perception, freeing one from karma.

Key Concepts
Nature acts, not the self.
Non-doership is true sight.

Śloka 13.31

Sanskrit
यदा भूतपृथग्भावमेकस्थमनुपश्यति |
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा || ३१ ||

Transliteration
yadā bhūta-pṛthag-bhāvam eka-stham anupaśyati |
tata eva ca vistāraṁ brahma sampadyate tadā ||

English Translation
When he sees the separate existence of beings as resting in the One, and their expansion from that alone, then he attains Brahman.

Explanation
Krishna says: "yadā anupaśyati" (when he sees), "bhūta-pṛthag-bhāvam" (separate existence of beings), "eka-stham" (resting in the One), "tataḥ eva ca vistāram" (and expansion from that alone), "tadā brahma sampadyate" (then he attains Brahman). Realizing all diversity originates from and resides in the unity of Brahman leads to liberation.

Key Concepts
Unity underlies diversity.
Brahman realization follows this insight.

Śloka 13.32

Sanskrit
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः |
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते || ३२ ||

Transliteration
anāditvān nirguṇatvāt paramātmāyam avyayaḥ |
śarīra-stho’pi kaunteya na karoti na lipyate ||

English Translation
Being beginningless and free from qualities, this supreme Self, imperishable, though dwelling in the body, O son of Kunti, neither acts nor is tainted.

Explanation
Krishna, addressing "kaunteya," explains: "anāditvāt nirguṇatvāt" (being beginningless, free from qualities), "ayam paramātmā avyayaḥ" (this supreme Self, imperishable), "śarīra-sthaḥ api" (though dwelling in body), "na karoti na lipyate" (neither acts nor is tainted). The Paramātma, though present, remains aloof from actions and their effects.

Key Concepts
Supreme Self is eternal, neutral.
It’s untainted by body’s deeds.

Śloka 13.33

Sanskrit
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते || ३३ ||

Transliteration
yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate ||

English Translation
As the all-pervading ether, due to its subtlety, is not tainted, so the Self, seated everywhere in the body, is not tainted.

Explanation
Krishna uses an analogy: "yathā ākāśam sarva-gatam" (as ether, all-pervading), "saukṣmyāt na upalipyate" (due to subtlety, not tainted), "tathā ātmā" (so the Self), "sarvatra avasthitaḥ dehe" (seated everywhere in body), "na upalipyate" (not tainted). Like space, the Self remains pure despite its presence amidst the body’s actions.

Key Concepts
Self is subtle like ether.
It remains untainted always.

Śloka 13.34

Sanskrit
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशति भारत || ३४ ||

Transliteration
yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ |
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśati bhārata ||

English Translation
As one sun illumines this entire world, so the knower of the field illumines the entire field, O Bharata.

Explanation
Krishna, addressing "bhārata," compares: "yathā ekaḥ raviḥ" (as one sun), "prakāśayati kṛtsnam imam lokam" (illumines this entire world), "tathā kṣetrī" (so the knower), "prakāśati kṛtsnam kṣetram" (illumines entire field). The Self, like the sun, lights up the body and its experiences without being affected by them.

Key Concepts
Self illumines the field like sunlight.
Consciousness reveals all.

Śloka 13.35

Sanskrit
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् || ३५ ||

Transliteration
kṣetra-kṣetrajñayor evam antaraṁ jñāna-cakṣuṣā |
bhūta-prakṛti-mokṣaṁ ca ye vidur yānti te param ||

English Translation
Those who know thus the difference between the field and the knower of the field with the eye of knowledge, and liberation from nature’s beings—they attain the supreme.

Explanation
Krishna concludes: "ye viduḥ" (those who know), "kṣetra-kṣetrajñayoḥ evam antaram" (difference between field and knower thus), "jñāna-cakṣuṣā" (with eye of knowledge), "bhūta-prakṛti-mokṣam ca" (and liberation from nature’s beings), "te yānti param" (they attain the supreme). Discernment and freedom from prakṛti lead to the ultimate state.

Key Concepts
Knowledge discerns field from knower.
Liberation attains the supreme.