Krishna explains the difference between the body (field) and the soul (knower of the field).
Verse 13.1
Sanskrit Transliteration:
arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava
Meaning
Arjuna said: O Keshava, I wish to know about Prakriti (nature) and Purusha (the conscious self), the field and the knower of the field, knowledge and what is to be known.
Context
Arjuna asks fundamental philosophical questions: What is nature?
These are the core questions of spiritual philosophy.
Takeaway
Ask the fundamental questions.
These questions establish the framework for everything else.
The Supreme Lord said: This body, O son of Kunti, is called the field.
One who knows this field is called the knower of the field by those who know.
Context
Krishna defines the key terms: the body is the kṣhetra (field)—the arena where actions are performed and experiences occur.
The one who is aware of this body is the kṣhetrajña (knower of the field)—the conscious witness distinct from what it observes.
Takeaway
You are not your body; you are the one who knows your body.
Confusing the two is the root of spiritual ignorance.
Verse 13.3
Sanskrit Transliteration:
kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata
kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama
Meaning
O Bharata, know Me also as the Knower of the field in all fields.
The knowledge of the field and the knower of the field—this I consider to be true knowledge.
Context
Krishna reveals that he is the ultimate Knower in all bodies—the supreme consciousness present in every being.
True knowledge is understanding both the field (matter) and its knower (spirit), and recognizing Krishna as the universal Knower.
Takeaway
The same consciousness that knows your body knows all bodies.
Knowing this—both the field and knower, individual and universal—is true knowledge.
Verse 13.4
Sanskrit Transliteration:
tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yat
sa cha yo yat-prabhāvaśh cha tat samāsena me śhṛiṇu
Meaning
What that field is, of what nature, what are its modifications, from what source it arises, who the knower is, and what are his powers—hear this from Me in brief.
Context
Krishna promises a summary of the field's nature, characteristics, transformations, origin, and the identity and powers of its knower.
This comprehensive overview will follow in the subsequent verses.
Takeaway
A complete understanding includes: what something is, its nature, how it changes, where it comes from, who perceives it, and what powers are involved.
This multi-dimensional analysis reveals the full picture.
This has been sung by the sages in many ways, in various Vedic hymns distinctly, and also in the words of the Brahma Sutras, reasoned and conclusive.
Context
This knowledge isn't new—sages have taught it in many forms: Vedic hymns, philosophical sutras, reasoned arguments.
The teaching has been verified through multiple authoritative sources and logical analysis.
Takeaway
Valid spiritual knowledge has multiple confirmations.
When multiple authorities converge, confidence increases.
Verse 13.6-7
Sanskrit Transliteration:
mahā-bhūtāny ahaṅkāro buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ
ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṅghātaśh chetanā dhṛitiḥ
etat kṣhetraṁ samāsena sa-vikāram udāhṛitam
Meaning
The five great elements, ego, intellect, the unmanifest, the ten senses and the mind, and the five sense objects; desire, hatred, pleasure, pain, the aggregate, consciousness, and determination—this field has been briefly described with its modifications.
Context
The field consists of: five elements (earth, water, fire, air, space), ego, intellect, the unmanifest prakriti, ten senses (five of perception, five of action), mind, five sense objects, plus desire, hatred, pleasure, pain, the body aggregate, consciousness (as a field-modification), and willpower.
Takeaway
The body-mind complex includes physical elements, psychological faculties, senses, mental states, and experiences.
All these together constitute the "field"—the arena of experience that the true Self observes but is not.
Verse 13.8-12
Sanskrit Transliteration:
amānitvam adambhitvam ahiṁsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ
indriyārtheṣhu vairāgyam anahaṅkāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu
mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-saṁsadi
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato 'nyathā
Meaning
Humility, unpretentiousness, nonviolence, patience, uprightness, service to the teacher, purity, steadfastness, self-control; detachment from sense objects, absence of ego, perception of the defects in birth, death, old age, and disease; non-attachment, non-identification with son, wife, home, and the like; constant equanimity in desirable and undesirable events; unwavering devotion to Me through exclusive yoga; resorting to solitary places, distaste for crowded assemblies; constancy in self-knowledge, perception of the goal of true knowledge—this is declared to be knowledge; what is contrary to this is ignorance.
Context
Krishna lists twenty qualities that constitute "knowledge" (jnana)—not information, but the qualities that indicate wisdom and prepare for liberation.
Whatever opposes these is ignorance.
Takeaway
True knowledge is not data accumulation but character transformation.
Cultivate these; their absence is ignorance regardless of how much you've read.
Verse 13.13
Sanskrit Transliteration:
jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute
anādi mat-paraṁ brahma na sat tan nāsad uchyate
Meaning
I shall declare what is to be known, knowing which one attains immortality.
It is the beginningless supreme Brahman, said to be neither existent nor non-existent.
Context
Now Krishna describes what should be known—the goal of knowledge.
It transcends ordinary conceptual categories.
Takeaway
The object of ultimate knowledge transcends simple categories like "exists" or "doesn't exist."
This doesn't mean it's unreal—it means it's more real than our categories can capture.
With hands and feet everywhere, eyes, heads, and faces everywhere, with ears everywhere, It exists in the world, pervading all.
Context
Brahman is described with imagery of omnipresence: hands and feet everywhere (acting everywhere), eyes, heads, and faces everywhere (perceiving everywhere), ears everywhere (hearing all).
It pervades and envelops all existence.
Takeaway
The divine has no location because it is everywhere.
This imagery stretches the mind toward understanding all-pervasive presence.
Verse 13.15
Sanskrit Transliteration:
sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam
asaktaṁ sarva-bhṛich chaiva nirguṇaṁ guṇa-bhoktṛi cha
Meaning
Appearing as the functions of all senses, yet devoid of all senses; unattached yet supporting all; free from qualities yet experiencing qualities.
Context
Paradoxes describe Brahman: it appears through senses yet has no senses; it supports everything without attachment; it is beyond qualities yet experiences qualities.
These contradictions point to a reality beyond ordinary logic.
Takeaway
Ultimate reality transcends logical either/or.
Don't reduce the infinite to simple categories; hold the paradox.
Verse 13.16
Sanskrit Transliteration:
bahir antaśh cha bhūtānām acharaṁ charam eva cha
sūkṣhmatvāt tad avijñeyaṁ dūra-sthaṁ chāntike cha tat
Meaning
Outside and inside all beings, moving and unmoving; because of subtlety, unknowable; far away yet near.
Context
Brahman is both outside and inside all beings, in the moving and the still.
It seems infinitely distant yet is actually the nearest—closer than your own self.
Takeaway
What you seek is both infinitely far and immediately near.
Look closest and furthest simultaneously.
Verse 13.17
Sanskrit Transliteration:
avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam
bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha
Meaning
Undivided among beings yet appearing as divided; to be known as the sustainer, destroyer, and creator of beings.
Context
Brahman appears divided among countless beings but is actually undivided—one presence appearing as many.
The entire cycle of existence is its activity.
Takeaway
One presence appears as many without being divided.
Know the sustainer, destroyer, and creator as one undivided reality.
Verse 13.18
Sanskrit Transliteration:
jyotiṣhām api taj jyotis tamasaḥ param uchyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam
Meaning
The light even of lights, It is said to be beyond darkness.
It is knowledge, the object of knowledge, and the goal of knowledge, seated in the hearts of all.
Context
Brahman is the light illuminating all lights, transcending all darkness.
It resides in the heart of every being.
Takeaway
The light by which you see is itself illumined by a greater light.
It's not far away but seated in your heart right now.
Prakriti is said to be the cause regarding the effect, the instrument, and the doer.
Purusha is said to be the cause regarding the experience of pleasure and pain.
Context
Prakriti is responsible for all action: the body that acts, the instruments of action, and the apparent doer.
Matter acts; spirit experiences.
Takeaway
Your body and its activities belong to nature.
Confusing these creates bondage; distinguishing them liberates.
Verse 13.22
Sanskrit Transliteration:
puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu
Meaning
Purusha, seated in Prakriti, experiences the qualities born of Prakriti.
Attachment to the qualities is the cause of birth in good and evil wombs.
Context
Spirit, dwelling in matter, experiences matter's qualities.
When spirit identifies with and attaches to these qualities, that attachment causes rebirth in various conditions—high or low depending on the quality of attachment.
Takeaway
Attachment to qualities of experience causes rebirth.
Release attachment and rebirth ends; maintain attachment and cycling continues.
The supreme Purusha in this body is called the witness, the permitter, the supporter, the experiencer, the great Lord, and the Supreme Self.
Context
The supreme spirit in the body has many names: witness (observing all), permitter (allowing everything), supporter (sustaining life), experiencer (knowing pleasure and pain), great Lord (supreme controller), and Supreme Self (ultimate identity).
Takeaway
The soul in you has multiple functions: witnessing experience, permitting actions, supporting existence, experiencing results, ruling as lord, and being your ultimate self.
These aren't separate entities but aspects of one presence.
Verse 13.24
Sanskrit Transliteration:
ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha
sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate
Meaning
One who thus knows Purusha and Prakriti along with the qualities, though existing in all conditions, is not born again.
Context
This is the liberating knowledge: understanding spirit, matter, and the qualities.
Knowledge itself liberates.
Takeaway
Understanding the difference between spirit and matter, experiencer and experienced, liberates regardless of your circumstances.
Some perceive the Self in the self through meditation by the self; others through the yoga of knowledge; and still others through the yoga of action.
Context
Different seekers use different methods: some see the Self through meditation, some through philosophical analysis (Sankhya), some through selfless action (Karma Yoga).
Multiple valid paths lead to Self-realization.
Takeaway
There are multiple valid paths to Self-knowledge.
The path that works for you is the right path.
Verse 13.26
Sanskrit Transliteration:
anye tv evam ajānantaḥ śhrutvānyebhya upāsate
te 'pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ
Meaning
Others, not knowing these paths, worship having heard from others.
They too cross beyond death, devoted to what they have heard.
Context
Even those who don't know the philosophical paths but simply follow what they've heard from teachers—even they cross beyond death.
Faithful following of instruction is also a valid path.
Takeaway
You don't need philosophical sophistication to progress spiritually.
If you trust and follow qualified teaching, you too will transcend death.
Verse 13.27
Sanskrit Transliteration:
yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamam
kṣhetra-kṣhetrajña-saṁyogāt tad viddhi bharatarṣhabha
Meaning
Whatever being is born, whether moving or unmoving, know it to arise from the union of the field and the knower of the field, O best of the Bharatas.
Context
Every existing thing—mobile or immobile, animate or inanimate—arises from the conjunction of matter (field) and spirit (knower of field).
Existence requires both; neither alone produces manifest beings.
Takeaway
All existence results from spirit and matter combining.
Understanding this union and its dissolution is the key to understanding birth, death, and liberation.
As the one sun illuminates this entire world, so does the Lord of the field illuminate the entire field, O Bharata.
Context
One sun lights the whole world; similarly, one Knower (the Lord of the field) illuminates the entire field (body).
Consciousness lights up experience just as sunlight reveals objects.
Takeaway
Your awareness illuminates your entire field of experience, just as one sun lights the whole world.
This reversal is crucial to understanding.
Verse 13.35
Sanskrit Transliteration:
kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhā
bhūta-prakṛiti-mokṣhaṁ cha ye vidur yānti te param
Meaning
Those who with the eye of knowledge perceive the distinction between the field and the knower of the field, and the liberation of beings from Prakriti—they attain the Supreme.
Context
The chapter concludes: those who see with wisdom-eyes the difference between body and Self, and understand how beings are liberated from matter's bondage—they attain the supreme goal.
Takeaway
Seeing the distinction between field and knower with wisdom-eyes leads to the Supreme.
Understanding liberation from material bondage comes through this seeing.
Translation and commentary sourced from public domain texts.
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