||om tat sat||

Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu

arjuna uvāca:
prakr̥tiṁ puruṣaṁ caiva kṣētraṁ kṣētrajña mēvaca |
ētadvēditumicchāmi jñānaṁ jñēyaṁca kēśava ||

"O Kesava, I want to know about Prakruti and Purusha, Kshetra and Kshetrajnya too, as well as Knowledge and the One to be known."

Bhagavadgita
Thirteenth Chapter
Kshetra Kshetrajnya Yoga
Sri Krishna Parabrahmane namah

This is the thirteenth chapter.

Some commentators see Bhagavadgita as the sum of three parts. The first six chapters form the first part and, dealing mostly with Karma, are designated as "karmaṣaṭkaṁ." The next six chapters, namely chapters 7 to 12, deal with devotion and are designated as "bhaktiṣaṭkaṁ." The last six chapters, Chapters 13 to 18, deal with spiritual knowledge and are designated as "jñānaṣaṭkaṁ." The thirteenth chapter is the first of the "jñānaṣaṭkaṁÓ; it is literally the first step on the path of Knowledge. So this chapter is about enquiry into the field of spiritual knowledge. The chapter raises questions about the six key entities in the knowledge domain, namely Kshetra, Kshetrajnya, Prakruti, Purusha, Knowledge, and that which ought to be known.

We have been hearing about Jnyana. Krishna has described Jnyana Yoga as difficult to pursue but that it is the best. In the seventh chapter, titled, "Jnyana Yoga," Krishna describes the two parts of His nature as higher Para and lower Apara. The lower Apara and the higher Para constitutes the living being—the jīvabhūtaṁ. This dual nature is the source of everything. Shankaracharya, in his introduction to the thirteenth chapter, says: "tatra kṣētra kṣētrajñalakṣaṇa prakr̥ti dvaya nirūpaṇa dvārā īśvarasya tattvanirdhāraṇāya kṣētrādhyāyaḥ ārabhatē." This chapter establishes the reality of God by means of the study of the two powers, Kshetra (the "Field") and Kshetrajnya (the "Knower of the Field"). Both powers belong to God. Through enquiry into the dual nature of Para and Apara, as well as Kshetra and Kshetrajnya, Krishna seeks in this chapter to provide Arjuna with an understanding of the nature of Paramatma. That is the main goal of this chapter.

Chapter 13 is also a continuation of Chapter 12. Over the course of seven Slokas in Chapter 12, Krishna detailed the 35 characteristics of the worshippers of the imperishable, the unmanifested Brahman. Now, Arjuna moves on to enquiry into the unmanifested Brahman, the knowledge thereof, and attainment of the unmanifested Brahman. That is the start of the thirteenth chapter.

Thus, the first Sloka is in the form of a query from Arjuna.

Sloka 1

arjuna uvāca:
prakr̥tiṁ puruṣaṁ caiva kṣētraṁ kṣētrajña mēva ca |
ētadvēditumicchāmi jñānaṁ jñēyaṁ ca kēśava ||1||

sa|| hē kēśava! prakr̥tim puruṣaṁ ca ēva kṣētraṁ kṣētrajña ēva ca jñānam jñēyaṁ ca ētat vēditum icchāmi ||1||

Sloka meanings:

prakr̥tim puruṣaṁ ca ēva - Prakruti and Purusha
kṣētraṁ kṣētrajña ēva ca - Kshetra and Kshetrajnya, too
jñānaṁ jñēyaṁ ca - Knowledge and the One to be known
ētat vēditum icchāmi - all of these, I want to know

Sloka summary:

"O Kesava, I want to know about Prakruti and Purusha, Kshetra and Kshetrajnya too, as well as Knowledge and the One to be known." ||1||

Arjuna's question sets the main points of discussion for this chapter: Prakruti and Purusha, and Kshetra and Kshetrajnya. But some editions of the Gita omit this Sloka. The chapter starts directly with Sloka 2, Krishna's answer to Arjuna's question.

Sloka 2

śrībhagavānuvāca:
idaṁ śarīraṁ kauntēya kṣētramityabhidīyatē |
ētadyōvētti taṁ prāhuḥ kṣētrajña iti tadvidaḥ ||2||

sa|| kauntēya! idaṁ śarīraṁ kṣētraṁ iti abhidīyatē | ētat yaḥ vētti taṁ kṣētrajñaḥ iti tat vidaḥ prāhuḥ ||2||

Sloka meanings:

idaṁ śarīraṁ - this body
kṣētraṁ iti abhidīyatē - is said to be the Field (Kshetra)
ētat yaḥ vētti - the one who knows about this (body)
taṁ kṣētrajñaḥ iti - he is known as the "Knower of the Field" (Kshetrajnya)
tat vidaḥ prāhuḥ - this is said by those who know

Sloka summary:

"O Kaunteya, this body is said to be the Field (Kshetra). The one who knows about this (body), he is known as the 'Knower of the Field' (Kshetrajnya)." ||2||

Kshetra means Field, the land that is tilled. Just like the Field aiding the proper growth of the seeds planted therein, the body too aids the development of the seeds of Knowledge. So the body acts in the same way as the Field, hence the Kshetra or the Field is said to be the body. The one who knows the Field/Kshetra, or the body, is said to be the Kshetrajnya, the Knower of the Field. The Knower of the body is none other than the indwelling Atma or Self. This is stated by those who know the body-Self complex.

Krishna's elaboration of Knowledge is a continuation of the dialogue in Chapter 12. In that chapter, Krishna described, among other things, the characteristics of devotees or worshippers of the unmanifested Brahman. What is left to be elaborated is the True Knowledge (Tattva Jnyana) attained by worshippers of the Unmanifested. The nature of True Knowledge is revealed beginning in chapter 13.

The connection between True Knowledge and the Kshetra and Kshetrajnya can be understood as follows: The nature of the Supreme Being is twofold, Para (higher nature) and Apara (lower nature). This was first revealed in Chapter 7. Now, in Chapter 13, Krishna reveals Para and Apara are the same as the Kshetra and Kshetrajnya. Through this twofold nature, the Supreme Being is the cause of the creation, maintenance and destruction of the universe. This chapter is thus about the Supreme Being's twofold nature, which is same as Kshetra and Kshetrajnya.

This does not answer Arjuna's question fully. So more is to come.

Sloka 3

kṣētrajñaṁ cāpi māṁ viddhi sarvakṣētrēṣu bhārata |
kṣētra kṣētrajñayōr jñānaṁ yattat jñānaṁ mataṁ mama ||3||

sa|| hē bhārata! sarvakṣētrēṣu mām kṣētrajñaṁ ca api viddhi | kṣētra kṣētrajñayōḥ jñānaṁ yat tat (ēva) jñānaṁ (iti) mama mataṁ ||3||

Sloka meanings:

sarvakṣētrēṣu - in all the Fields
mām kṣētrajñaṁ ca api viddhi - know Me as the Knower of the Field
kṣētra kṣētrajñayōḥ jñānaṁ yat - Knowledge of the Field and Knower of the Field
tat (ēva) jñānaṁ - that alone is the knowledge
(iti) mama mataṁ - this is My view

Sloka summary:

"O Bharata, in all the Fields, know Me as the Knower of the Field. Knowledge of the Field and of the Knower of the Field, that alone is the True Knowledge. This is my view." ||3||

Krishna first stated that the Field is nothing but the body and that the Kshetrajnya is one who knows the Field or the body. But who is that Knower of the Field? In this Sloka, Krishna removed any doubts, by declaring that He is the Knower of the Field in all beings. By saying "sarvakṣētrēṣu bhārata," Krishna emphatically confirmed that He is present in all beings.

One corollary of the statement that He is present in all beings is that the Jivatma (the Self present in all beings) is nothing but the Supreme Being. This is also the meaning of one of the Mahavakyas of the Vedas. The Mahavakyas of the Vedas and the Upanishads emerged from rigorous debate, they are realized by the Bhakta's own experiences. Here, the Mahavakyas comes directly from Him as a statement to be taken as a fact.

Krishna also said, "The Knowledge of the Field and of the Knower of the Field, that alone is the Knowledge." This means that Knowledge of the Self, including Knowledge that the Self is free from body, is the true Knowledge.

Sloka 4

tat kṣētraṁ yacca yādr̥kca yadvikāri yataśca yat |
sa ca yō yatprabhāvaśca yat prabhāvaḥ ca ||4||

sa|| tat kṣētraṁ yat ca (tat kṣētraṁ) yādr̥k ca (tat kṣētraṁ) yat vikāri (tat kṣētraṁ) yataḥ ca yat saḥ (kṣētrajñaḥ) ca yaḥ (saḥ) yat prabhāvaḥ ca tat (sarvaṁ) samāsēna (saṁkṣēpēna) mē śr̥ṇu ||4||

Sloka meanings:

tat kṣētraṁ yat ca - that which is called 'Field'
yādr̥k ca - how it is
yat vikāri - what changes it has
yataḥ ca yat - from what causes arise what effects
saḥ (kṣētrajñaḥ) ca - that Knower of the Field also
yat prabhāvaḥ ca - to whom the powers belong
tat (sarvaṁ) samāsēna - that in brief
mē śr̥ṇu - hear from Me

Sloka summary:

"Hear from Me in brief about that which is called the Field, its nature, how it changes, and what causes give rise to what effects. And also about that Knower of the Field and to whom the powers belong." ||4||

Krishna declared that Knowledge of the Field and the Knower of the Field comprise True Knowledge. That being so, it is important to understand the nature of the Field. We also need to understand the Knower of the Field and His powers. So we hear more from Krishna.

Sloka 5

r̥ṣibhirbhahudhā gītaṁ chandōbhirvividhaiḥ pr̥thak |
brahmasūtrapadaiścaiva hētumadbhirviniścitaiḥ ||5||

sa|| (tat jñānaṁ) r̥ṣibhiḥ bahuthā pr̥thak vividhaiḥ chandōbhiḥ gītam | hētumadbhiḥ viniścitaiḥ brahmasūtrapadaiḥca ēva (gītam) ||5||

Sloka meanings:

r̥ṣibhiḥ bahuthā - in various ways by the Seers
pr̥thak - separately,
vividhaiḥ chandōbhiḥ - different Vedic texts
gītam – sung
hētumadbhiḥ - full of reasoning
viniścitaiḥ - which are convincing
brahmasūtrapadaiḥca ēva - which indicated Brahman

Sloka summary:

"This True Knowledge has been sung in various ways by the Seers, and separately stated in different Vedic texts. It is also revealed in the reasoning of the Brahma sutras, whose words are indicative of Brahman." ||5||

Knowledge of the Knower and the Field is very ancient. It is part of Vedic lore. It was sung by seers separately in Vedic texts. The Rigveda Suktas are traced to different Seers. It has been described and conveyed in convincing words. As an example In Taittariyopanishad, it is said about Brahman: "yatōvācā nivartantē | aprāpya manasā saha|", that is 'from where the speech and mind returned unable to comprehend (the complexity of Brahman)'.

All of this introduction to Kshetra and Kshetrajnya emphasizes that whatever Krishna is saying is ancient and hence long known to those with direct experience of this Knowledge. Now Krishna elaborates on Kshetra, the Field in Slokas 6 and 7.

Slokas 6, 7

mahābhūtānyahaṅkārō buddhiravyaktamēva ca |
indriyāṇi daśaikaṁ ca pañca cēndriyagōcarāḥ ||6||
icchādvēṣaḥ sukhaṁ duḥkhaṁ saṅghātaścētanā dhr̥tiḥ |
ētat kṣētraṁ samāsēna savikāra mudāhr̥tam ||7||

sa|| mahābhūtāni ahaṁkāraḥ buddhiḥ avyaktaṁ ēva ca daśa ēkaṁ ca indriyāṇi paṁca indriyagōcarāḥ ca icchā dvēṣaḥ sukhaṁ duḥkhaṁ saṁghātaḥ cētanā dhr̥tiḥ ētat savikāraṁ kṣētraṁ samāsēna udāhr̥tam ||6,7||

Sloka meanings:

mahābhūtāni - the great elements
ahaṁkāraḥ buddhiḥ avyaktaṁ ēva ca - ego, intellect, and the Unmanifest too
daśa ēkaṁ ca indriyāṇi - the ten organs and one
paṁca indriyagōcarāḥ ca - five objects of senses
icchā dvēṣaḥ sukhaṁ duḥkhaṁ - desire, antipathy, happiness and sorrow
saṁghātaḥ - the aggregate of all these
cētanā dhr̥tiḥ - sentience, fortitude
ētat savikāraṁ - these along with their modification
samāsēna udāhr̥tam - are briefly spoken as
kṣētraṁ - the Field

Sloka summary:

"The great elements; the ego, the intellect, and the Unmanifest, too; the ten organs and one (the mind); the five objects of the senses; desire, antipathy, happiness, and sorrow; sentience, fortitude; the Field is, briefly stated, the aggregate of all these, along with spoken as the Field, along with their many and varied changes." ||6, 7||

What Krishna began in Sloka 2 with "idaṁ śarīraṁ kauṁtēya kṣētraṁ iti" ("this body is the Field"), He has elaborated on in Slokas 6 and 7. Now the Kshetra is not the gross body alone but includes the body complex (ten organs and the mind) and the eight components of Apara Prakriti—the elements (air, fire, earth, water, and space), the ego, the intellect, and the Unmanifest

In the next five Slokas, Krishna describes the attributes characteristics of the Kshetrajnya, the witness to the Field. What is the use of these characteristics? They are instruments for acquiring the Knowledge. By cultivating these characteristics, the Sadhaka becomes capable of acquiring the Knowledge.

Sloka 8

amānitvaṁ adambhitvaṁ ahiṁsā kṣāntirārjavam |
ācāryōpāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ ||8||

sa|| amānitvaṁ, adambhitvaṁ, ahiṁsā, kṣāntiḥ, ārjavam, ācāryōpāsanam, śaucam (bāhyāṁtaraśucitvam), sthairyam, ātmavinigrahaḥ, (ētat sarvaṁ jñānaṁ iti prōktam)||8||

Sloka meanings:

amānitvaṁ - humility
adambhitvaṁ - unpretentiousness
ahiṁsā - nonviolence
kṣāntirārjavama - forbearance and sincerity
ācāryōpāsanam - serving the teacher
śaucam - cleanliness
sthairyam - persistence
ātmavinigrahaḥ - control of the body and organs

Sloka summary:

"Humility, unpretentiousness, nonviolence, forbearance and sincerity, serving the teacher, cleanliness, persistence, and control of body and organs." ||8||

The key characteristics of the witness to the Field are laid out: humility (not praising oneself); unpretentiousness; nonviolence (not injuring others); forgiveness (with an unperturbed mind even when there is some cause for mental agitation); sincerity (absence of crookedness); and dutiful service to the teacher. Cleanliness is as much about internal (mental) cleanliness as external (physical) cleanliness. Persistence is about putting forth effort again and again without giving up, even when faced with difficulties.

Sloka 9

indriyārthēṣu vairāgyaṁ anahaṁkāra ēva ca |
janmamr̥tyu jarāvyādhi duḥkhadōṣānudarśanam ||9||

sa|| indriyārthēṣu vairāgyam, anahaṁkāraḥ ēva ca, janma mr̥tyu jarā vyādhi duḥkha dōṣānu darśanam (ētat sarvaṁ jñānaṁ iti prōktam) ||9||

Sloka meanings:

indriyārthēṣu vairāgyam - detachment from objects of enjoyment
anahaṁkāraḥ ēva ca - absence of ego
janma mr̥tyu jarā vyādhi - birth, death, old age, diseases
duḥkha dōṣa - sorrows, weaknesses or imperfections
anudarśanam - thinking again and again about

Sloka summary:

"Detachment from objects of enjoyment, absence of egotism, and an absence of thinking again and again about the suffering inherent in human life, including birth, death, old age, diseases, sorrows, imperfections." ||9||

Detachment is a mental discipline opposed to craving. Pride is something that rises in one's mind with or without praise from others. It stands up as ego. Absence of ego is the true characteristic of a learned man. By letting go of thoughts about birth, death, old age, disease, and other sorrows of life, a learned person develops dispassion, creating the conditions for realizing of the Jivatma, the Self. This is the Knowledge.

Sloka 10

asakti ranabhiṣvaṅgaḥ putrgaḥ dāragr̥hādiṣu |
nityaṁ ca samacittatva miṣṭāniṣṭōpapattiṣu ||10||

sa|| putradāra gr̥hādiṣu anāsaktiḥ , anabhiṣvaṁgaḥ , iṣṭāniṣṭa upapattiṣu nityaṁ samacittattvaṁ ca (ētat sarvaṁ jñānaṁ iti prōktam) ||10||

Sloka meanings:

putradāra gr̥hādiṣu anāsaktiḥ - detachment from possessions, children, and wives and husbands
anabhiṣvaṁgaḥ - absence of fondness for
iṣṭāniṣṭa upapattiṣu - with regard to getting the desirable or the undesirable
nityaṁ samacittattvaṁ ca - constant equanimity of mind

Sloka summary:

"An absence of possessive attachment to children, spouses, and possessions. Constant equanimity of mind with regard to desirable and undesirable situations in life." ||10||

ślōkamu 11

mayi cānanyayōgēna bhaktiravyabhicāriṇī |
viviktadēśa sēvitvamaratirjanasaṁsadi ||11||

sa|| mayi ananyayōgēna avyabhicāriṇī (acaṁcala) bhaktiḥ, viviktadēśasēvitvam, janasaṁsadi aratiḥ (ētat sarvaṁ jñānaṁ iti prōktam) ||11||

Sloka meanings:

mayi ananyayōgēna - with single-minded focus on Me
avyabhicāriṇī bhaktiḥ - with unwavering devotion to Me
viviktadēśasēvitvam - repairing to a sanctified place
janasaṁsadi aratiḥ - not taking delight in assembly of people

Sloka summary:

"With single-minded focus on Me, with unwavering devotion to Me, repairing to a sanctified place, not taking delight in the assembly of people." ||11||

ślōkamu 12

adhyātma jñāna nityatvaṁ tattvajñānārthadarśanam |
ētat jñānamiti prōktaṁ ajñānaṁ yadatō'nyathā ||12||

sa|| adhyātmajñāna nityatvaṁ, tattvajñānārtha darśanam, ētat sarvaṁ jñānaṁ iti prōktam | yat ataḥ anyathā tat ajñānaṁ (iti prōktam) ||12||

Sloka meanings:

adhyātmajñāna nityatvaṁ - steadfastness in the knowledge of spiritual discrimination
tattvajñānārtha darśanam - contemplation of the Supreme Goal, True Knowledge
ētat sarvaṁ - all of these
jñānaṁ iti prōktam - are spoken of as Knowledge

Sloka summary:

"Steadfastness in the knowledge of spiritual discrimination, contemplation of the Goal of Knowledge of truth, all of these are spoken of as Knowledge." ||12||

Saying, "amānitvaṁ adambhitvaṁ" in Sloka 8 ("humility and unpretentiousness"), Krishna proceeded to list the attributes of the Kshetrajnya, the one who has Knowledge of the Field. We have already noted that these attributes are also the instruments for acquiring Knowledge. In other words, the person with these attributes uses them for acquiring knowledge. Using these attributes, the Sadhaka becomes one who is capable of acquiring True Knowledge.

To recap Slokas 6-12, these are the attributes of the Kshetrajnya:

Humility; unpretentiousness; nonviolence; forgiveness; uprightness; service to the teacher; cleanliness; steadiness; self-control; detachment from objects of the senses; absence of the ego; perception of the suffering caused by birth, death, old age, and sickness, and other pains of human life; absence of possessive attachment to children, spouses, and things; tranquil mind in the face of likes and dislikes; ; single-minded devotion to Brahman; inclination to withdraw to holy, solitary locations; disinterest in gathering with ignorant crowds—these are the attributes of the Kshetrajnya. They are also the tools for acquiring True Knowledge. Moreover, Krishna confirms in this Sloka these attributes and tools comprise Knowledge itself ("ētat sarvaṁ jñānaṁ iti prōktam," meaning, "all of this is spoken as the Knowledge").

One may have a question how sincerity and unpretentiousness, for example, can be classified as Knowledge. Shankaracharya has an answer: "jñāna nimittatvāt, jñāna sahakārī kāraṇatvāt." Translated: Because they create conditions for acquiring knowledge, they are Knowledge itself. In other words, when these tools, which are also attributes of the Seeker, occupy the real estate of the mind that is ready, then the Self is experienced.

Having detailed the tools and the path for seeking the Knowledge, Krishna next proceeds to describe that which is to be known.

ślōkamu 13

jñēyaṁ yattatpravakṣyāmi yat jñātvā'mr̥tamaśnutē |
anādimatparamaṁ brahma na sattannāsaducyatē ||13||

sa|| yat jñēyaṁ yat jñātvāamr̥taṁ aśnutē tata (ahaṁ) pravakṣyāmi | anādimat paraṁ brahma tat sat (iti) na ucyatē | asat iti na (ucyatē) ||13||

Sloka meanings:

yat jñēyaṁ - that which is to be known
yat jñātvāamr̥taṁ aśnutē - knowing which one attains immortality
tata (ahaṁ) pravakṣyāmi - that I will speak of
anādimat - the one without beginning
paraṁ brahma - Supreme Being
tat sat (iti) na ucyatē - that is said to be neither being
asat iti na (ucyatē)్ - nor non-being

Sloka summary:

"I will speak of that which is to be known, knowing which one attains immortality. The Supreme Being, the one without beginning, who is said to be neither being nor non-being." ||13||

Here, Krishna is talking about that which is to be known, namely the Supreme Being. What happens if you know what is to be known? "One attains immortality," i.e., he does not die. Krishna's description of the Supreme Being as "na sat na asat" ("neither being nor non-being") may sound bizarre. But that very strangeness emphasizes the difficulty of properly describing the Supreme Being.

The one to be known is the Supreme Being. The Upanishads describe the Supreme Being in a similar fashion. It is said, "That Brahman is different from the known and again, it is above the unknown." Similarly in Taittariyopanishad, Brahman is described as follows: "yatōvācā nivartantē | aprāpya manasā saha" ("From where speech and mind turned back," unable to comprehend the Supreme Being).

Speech has the capability to describe any being, anything that exists (Sat). Mind has the capability to comprehend any being, anything that exists (Sat). But speech cannot describe nor the mind comprehend what they saw as Brahman. Brahman is beyond speech or thought. Similarly, "Brahman is neither being nor non-being." Brahman is described by many such negations. Shankaracharya's Bhashyam has extensive commentary on this statement.

Now Krishna proceeds to talk further about the Supreme Being.

ślōkamu 14

sarvataḥ pāṇipādaṁ tatsarvatō'kṣi śirōmukham |
sarvataḥ śrutimallōkē sarvamāvr̥tya tiṣṭhati ||14||

sa|| tat sarvataḥ pāṇi pādam sarvataḥ akṣi śirō mukhaṁ sarvataḥ śrutimat (tat) sarvaṁ lōkē āvr̥tya tiṣṭhati ||14||

Sloka meanings:

tat sarvataḥ pāṇi pādam - it has hands and feet everywhere
sarvataḥ akṣi śirō mukhaṁ - which has eyes heads and mouths everywhere
sarvataḥ śrutimat - which has ears everywhere
(tat) sarvaṁ lōkē āvr̥tya tiṣṭhati - exists in all creatures by pervading all over

Sloka summary:

"That which has hands and feet everywhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in all creatures by pervading everything." ||14||

Having said that the Supreme Being is neither a being nor a nonbeing, Krishna now moves to ensure that this thought does not lead one to think that there is no Supreme Being as such. Here, He speaks of Bhagavan in physical terms, describing the Supreme Being as having hands, feet, head, ears, and eyes everywhere. This kind of description also appears in the Upanishads. In fact, this Sloka appears as-is in Svetasvataropanishad (Sveta 3.15). This image of Bhagavan as described also appears in the Purusha Suktam.

Supreme being having, hands and feet, and other limbs everywhere means that the Supreme being is all pervading.

Some slokas from the Upanishads appear in the Gita as Bhagavan's own words. This Sloka is one such example. We will hear a few more lines from Svetasvataropanishad in the following Sloka.

Sloka 15

sarvēndriya guṇābhāsaṁ sarvēndriyavivarjitam |
asaktaṁ sarvabhr̥cchaiva nirguṇaṁ guṇabhōktr̥ ca ||15||

sa|| tat sarvēndriya guṇābhāsam sarvēndriya vivarjitam asaktam sarvabhr̥t ca ēva nirguṇam guṇabhōktr̥ ca (iti ucyatē) ||15||

Sloka meanings:

sarvēndriya guṇābhāsam - shines through the attributes of all organs
sarvēndriya vivarjitam - though devoid of all organs
asaktaṁ - unattached
sarvabhr̥t ca ēva - support of all too.
nirguṇam guṇabhōktr̥ ca - without the attributes, It is the enjoyer of the attributes

Sloka summary:

"Though devoid of all organs, It shines through the attributes of all organs. Though unattached, it is the support of all too. Without attributes, It is the enjoyer of all attributes." ||15||

Having focused on Brahman's physical aspect in Sloka 14, Krishna now poses a paradox: Without attributes, He shines through those attributes. What kind of attributes would enable that? An example is "Samatva." Samatva makes the Brahman in us shine. ( samatvaṁ yōgamucyatē; Equanimity itself is said to be Yoga; Gita 2:48). The Brahman who is the cause of creation, maintenance, and destruction is free from attachments. The idea is that the Brahman appears as though active owing to Its "shining through the functions of all the organs."

The thought—"though devoid of all organs, It shines through the attributes of all organs"—also appears in Svetasvataropanishad. In fact, this line is directly from the Svetasvataropanishad Upanishad (Sveta 3.16). Svetasvataropanishad also says, "apāṇi pādau javanō grahītā paśyatyacakṣuḥ saśr̥ṇōtyakarṇaḥ." It says, "Though devoid of hands, It can grasp. Devoid of feet, It moves swiftly. Devoid of eyes, It sees. Devoid of ears, It hears."

Sloka 16

bahirantaśca bhūtānāṁ acaraṁ caramēvaca |
sūkṣmatvāt avijñēyaṁ dūrasthaṁ cāntikēca tat ||16||

sa|| (tat) bhūtānām bahiḥ antaḥ ca (sthitam), acaraṁ caramēva ca, sūkṣmatvāt avijñēyaṁ tat (brahmam) dūrastham antikēca (iti ucyatē) ||16||

Sloka meanings:

bhūtānām bahiḥ antaḥ ca sthitam - exists inside and outside of all beings
acaraṁ caramēva ca - moving and yet unmoving too
sūkṣmatvāt avijñēyaṁ - being subtle It is incomprehensible
tat (brahmam) dūrastham antikēca - It is far away and very near too

Sloka summary:

"It exists inside and outside of all beings, moving and yet unmoving too. Being subtle, It is incomprehensible. It is far away and very near too." ||16||

Brahman is all pervasive. So is inside all beings as the Self, as well as outside them in their surroundings, the very air they breathe. Shankaracharya in his Bhashyam says that touch, which exists on the surface of skin, is outside, while the Self is inside.

"acaraṁ caramēva ca" ("It moves and yet it does not") can be thought of as the Brahman in all the sentient and insentient beings. Shankaracharya gives the example of a rope mistaken for a snake which moves, and as the recognition dawns it is realized as rope ( which does not move). Another example would be the dream-state; one is moving in the dream while actually lying on a bed, unmoving. Brahman too appears to move among the millions of beings while in fact It is unmoving.

One note about being faraway and near too: Shankaracharya says, "avijñātatayā dūrastham," meaning that Brahman appears far away when It is not known. But then, he writes, "ātmatvāt viduṣātÓ; "for those who know It, It is very near."

Sloka 17

avibhaktaṁ ca bhūtēṣu vibhaktamiva sthitam |
bhūtabhartr̥ca tat jñēyaṁ grasiṣṇu prabhaviṣṇu ca ||17||

sa|| bhūtēṣu tat avibhaktaṁ ca vibhaktaṁ iva sthitam | bhūta bhartr̥ ca ||17||

Sloka meanings:

tat jñēyaṁ - that knowable
tat avibhaktaṁ ca - though undivided
bhūtēṣu vibhaktaṁ iva sthitam - It appears as divided in many beings
bhūta bhartr̥ ca - Sustainer of all beings
grasiṣṇu - the Devourer of all
prabhaviṣṇu ca - the Originator of everything

Sloka summary:

"That knowable though undivided, It appears as divided in many beings. It is the Sustainer of all beings, the Devourer of all, and the Originator of everything too." ||17||

Brahman is one. But appearing in all beings, It appears as divided because It is assumed to exist in the bodies themselves. In chapter 7, we heard that through the two modes of Para and Apara, the Brahman is the responsible for creation, sustenance, and destruction. We are hearing the same thing here.

Sloka 18

jyōtiṣāmapi tajjyōtiḥ tamasaḥ paramucyatē |
jñānaṁ jñēyaṁ jñānagamyaṁ hr̥di sarvasya viṣṭhitam ||18||

sa|| tat jyōtiṣāmapi jyōtiḥ, tamasaḥ param, jñānaṁ jñēyaṁ jñānagamyaṁ | sarvasya hr̥di viṣṭitaṁ iti ucyatē ||18||

Sloka meanings:

tat jyōtiṣāmapi jyōtiḥ - lights up even those that light up
tamasaḥ param - beyond the darkness of ignorance
jñānaṁ - It is Knowledge
jñēyaṁ - It is knowable
jñānagamyaṁ - It is the goal to be attained through Knowledge
sarvasya hr̥di viṣṭitaṁ - It is exists in the heart of all

Sloka summary:

"It lights up even those that light up. It is beyond the darkness of ignorance. It is Knowledge. It is knowable. It is the goal to be attained through Knowledge." ||18||

Svetasvataropanishad says, "tasya bhāsā sarvamidaṁ vibhāti" (Sv 6.14). Translated, this means: "The brightness of the Brahman lights up everything else." The same point is made here in this Sloka.

Sloka 19

iti kṣētraṁ tathā jñānaṁ jñēyaṁ cōktaṁ samāsataḥ |
madbhakta ētadvijñāya madbhāvāyōpapadyatē ||19||

sa|| iti kṣētraṁ tathā jñānaṁ ca jñēyaṁ ca samāsataḥ uktam | madbhaktaḥ ētat vijñāya madbhāvāya upapadyatē ||19||

Sloka meanings:

iti kṣētraṁ tathā jñānaṁ ca - thus the Field and the Knowledge
jñēyaṁ ca - the one to be known too
samāsataḥ uktam - briefly spoken of
madbhaktaḥ ētat vijñāya - My devotees having known this
madbhāvāya upapadyatē - are ready to attain My state

Sloka summary:

"Thus the Field and the Knowledge, the one to be known too, are briefly spoken of. My devotees, having known this, are ready to attain My state." ||19||

With this Sloka, Krishna has answered all of Arjuna's questions. We will recap the dialogue of Krishna and Arjuna briefly.

Brahman, the one who needs to be known, is all-pervading, with eyes, heads, and faces everywhere. Brahman shines through the attributes of organs, despite not having organs; supports the whole world, though unattached to it; exists inside and outside of all beings; moves and yet does not move; subtle, and not easily known; quite near for those who know and quite far for those who do not. Though undivided, Brahman appears divided in all beings. It is the Creator, the Sustainer, and the Devourer of the whole universe. Brahman lights the Sun and the Moon. It lives in the heart of every being.

Shankaracharya says in his Gita commentary, "sarvaḥ vēdārthaḥ gītārthaśca upasaṁhr̥tya uktaḥ." Translated, this means: "All of this is spoken by way of summarizing Vedas and Gita." In other words, this Sloka reveals the whole of the Vedas and the Gita itself.

Who is fit for all this Knowledge of Brahman? Krishna refers to "madbhaktaḥ," meaning "My devotees." What do they gain from this Knowledge? Krishna's answer: "madbhāvāyōpapadyatē," meaning that devotees become "fit enough to attain My form."

Sloka 20

prakr̥tiṁ puruṣaṁ caiva viddhyanādī ubhāvapi |
vikārāṁśca guṇāṁścaiva viddhi prakr̥ti saṁbhavān ||20||

sa|| prakr̥tiṁ puruṣaṁ ca ēva ubhau api anādī viddhi | vikārāṁ ca guṇān ca ēva prakr̥ti saṁbhavān ||20||

Sloka meanings:

prakr̥tiṁ puruṣaṁ ca ēva - Prakruti and Purusha too
ubhau api anādī viddhi - know that these two do not have a beginning
vikārāṁ ca guṇān ca ēva - the modifications and the qualities too
prakr̥ti saṁbhavān - born of Prakruti only

Sloka summary:

"Know that these two, Prakruti and Purusha too, do not have a beginning. Know that the modifications and the qualities too are born of Prakruti only." ||20||

Sloka 21

kāryakaraṇa kartr̥tvē hētuḥ prakr̥ti rucyatē |
puruṣaḥ sukhaduḥkhānāṁ bhōktr̥tvē hēturucyatē ||21||

sa|| kāryakāraṇa kartr̥tvē prakr̥tiḥ hētuḥ iti ucyatē | sukhaduḥkhānāṁ bhōktr̥tvē puruṣaḥ hētuḥ (iti) ucyatē ||21||

Sloka meanings

kāryakaraṇa kartr̥tvē - in the producing of the effect and the instruments (i.e., the body and the senses)
prakr̥tiḥ hētuḥ iti ucyatē - Prakruti is said to be the cause
sukhaduḥkhānāṁ bhōktr̥tvē - for experiencing the pleasures and pain
puruṣaḥ hētuḥ (iti) ucyatē - Purusha is said to be the cause

Sloka summary:

"Prakruti is said to be the cause that accomplishes the effects and the instruments (in the form of the body and the senses); Purusha is said to be the cause of the experience of pleasure and pain." ||21||

Karya is the effect and Karana is the instrument. The thing responsible for producing them is the cause. So Prakruti is the cause. This needs a bit of elaboration.

Shankaracharya in his Bhashyam explains further: "kārya śarīraṁ, karaṇāni tatsthāni trayōdaśa." So Karya means the body; and Karanas are the ten organs plus three namely, the mind, the intellect and the ego. The cause that produces Karya and Karanas is said to be Prakruti.

The different mental states that human beings experience—namely desire, anger, happiness, and sorrow—are caused by Prakruti. Thus by producing the effects and instruments, Prakruti becomes the cause of transmigratory life.

The one experiencing these changing mental states of happiness, sorrow, and so on is the Purusha. He experiences these in the state of ignorance. When the Purusha realizes that he is beyond these changing mental states, he is no longer attached to them. When he is detached from these mental states, he no longer acts out of desire, anger, happiness, sorrow, and so on.

Sloka 22

puruṣaḥ prakr̥tisthō hi bhuṅktē prakr̥tijān guṇān |
kāraṇaṁ guṇasaṁgō'sya sadasadyōnijanmasu ||22||

sa|| prakr̥tisthaḥ puruṣaḥ prakr̥tijān guṇān bhuṅktē hi | guṇasaṅgaḥ asya sadasadyōni janmasu kāraṇaṁ||22||

Sloka meanings:

prakr̥tisthaḥ - being seated in Prakruti
puruṣaḥ - the Purusha
prakr̥tijān guṇān - the Gunas born of Prakruti
bhuṅktē hi - experiencing verily
guṇasaṁgaḥ - attachment to the Gunas
asya - of this Purusha
sadasadyōni janmasu - births in good and evil wombs
kāraṇam - the cause

Sloka summary:

"Verily, seated in Prakruti, the Purusha experiences the Gunas born of Prakruti. His attachment to the Gunas is the cause of births in good and evil wombs." ||22||

Shankaracharya says, since the Purusha—the soul, the experiencer—is seated in Prakruti, which is characterized by ignorance, the Purusha becomes confused and mistakenly identifies with Prakruti. Therefore, It becomes attached to the body and organs and enjoys the material world ("bhuṅktē hi"). Shankaracharya summarizes this as follows: "prakr̥tisthatvākhyā avidyā, guṇēṣu ca saṅgaḥ kāmaḥ saṁsārasya kāraṇamiti." Translated, this means: "The cause of this Samsara is ignorance as a result of being trapped in Prakruti and clinging to changing mental states, such as desire, which are caused by Prakruti. "Shankaracharya says: "tacca parivartanāya ucyatē," meaning that he mentions all of this "so that it may be shunned" or avoided.

Life is full of attachments—to family, friends, possessions, and ambitions. In Sloka 2.45, Krishna urges Arjuna to go beyond the Gunas, the qualities that give rise to attachments ("nistraiguṇyō bhavārjuna"). In Sankhya Yoga, we hear that the Purusha, born of Prakruti and under the control of the Gunas, is lost in the cycle of birth and death. Once the Purusha breaks free of its attachments, he will be on the path to attaining Brahman.

Sloka 23

upadraṣṭānumantā ca bhartā bhōktā mahēśvaraḥ |
paramātmēti cāpyuktō dēhē'smin puruṣaḥ paraḥ ||23||

sa|| puruṣaḥ asmin dēhē api paraḥ upadraṣṭhā anumantā ca bhartā bhōktā mahēśvaraḥ paramātmā iti ca uktaḥ ||23||

Sloka meanings:

puruṣaḥ asmin dēhē api - Purusha though He is in this body
paraḥ - He is the other (untouched by the Gunas)
upadraṣṭhā - the Witness
anumantā ca - the One who permits
bhartā bhōktā - the Sustainer and the Experiencer
mahēśvaraḥ - the Great Lord
paramātmēti - that He is Paramatma
iti ca uktaḥ - is being told

Sloka summary:

"Though He is in this body, untouched by the Gunas, the Purusha is the other. The Witness. The One who permits. The Sustainer and the Experiencer. The Great Lord is said to be the Paramatma." ||23||

"upa" means being near, and "draṣṭā" means Witness. Therefore, the Purusha in the body is the nearest One and is the Witness. In sacrificial lore, when all other people are engaged in performing the specified acts of the sacrifice, a priest is seated nearby as the witness, to monitor the proper implementation of procedures. That priest is called the "upadraṣṭhā." In this Sloka, Krishna says that the Purusha is like that "upadraṣṭhā."

This Sloka answers the question posed in Sloka 3 about who the Kshetrajnya is and what his powers are.

Sloka 24

ya ēvaṁ vētti puruṣaṁ prakr̥tiṁ ca guṇaiḥ saha |
sarvathā vartamānō'pi na sa bhūyō'bhijāyatē ||24||

sa|| yaḥ ēvaṁ puruṣaḥ guṇaiḥ saha prakr̥tiṁ vētti saḥ sarvathā vartamānaḥ api bhūyaḥ na abhijāyatē ||24||

Sloka meanings:

ya ēvaṁ vētti puruṣaḥ - thus whoever knows this Purusha
guṇaiḥ saha prakr̥tiṁ - Prakruti with all the qualities
saḥ sarvathā vartamānaḥ api - He, though continuing to live in any manner
bhūyaḥ na abhijāyatē - will not be born again

Sloka summary:

"Thus, whoever knows the Purusha and Prakruti with the Gunas (qualities), is not born again, though he may continue to live in any manner." ||24||

Because of the interactions among the senses, mind, intellect, and ego, Purusha is seen as the enjoyer or experiencer of the results of such interactions. In reality, He is neither. When one realizes the true form of Purusha as the Witness, as the One who permits, as the Sustainer and the Experiencer; when one realizes Prakruti as the cause of all Gunas which must be overcome by Knowledge, then that person becomes the Knower (Kshetrajnya). Such a one becomes liberated from the cycle of birth and death.

After realization, one may not be wedded to a total renunciation. One may continue to perform his duties to the society. "sarvathā vartamānaḥ api", here means living like Janaka and others even after realization ( Janakaadayaha; Gita 3:20)

Sloka 25

dhyānēnātmani paśyanti kēcidātmānamātmanā |
anyē sāṁkhyēna yōgēna karmayōgēna cāparē ||25||

sa|| ātmānaṁ kēcit ātmani ātmanā dhyānēna paśyanti | anyē sāṁkhyēna yōgēna (paśyanti) | aparē karmayogēna ca (paśyanti) ||25||

Sloka meanings:

ātmānaṁ kēcit paśyanti - some people realize the Self
dhyānēna - through meditation
ātmanā ātmani - with the help of the mind in their intellect
anyē sāṁkhyēna yōgēna - some others with the help of Sankhya
aparē karmayōgēna ca - yet others with the help of Karma Yoga
paśyanti - realize

Sloka summary:

"Some people realize the Self through meditation in their intellect with the help of mind. Some others realize the Self with the help of Sankhya. Still others (realize the Self) with the help of Karma Yoga." ||25||

Some attain the Self through their own efforts (through the yoga of meditation). Some others by the yoga of Knowledge (Sankhya Yoga). Yet others through the yoga of action (Karma Yoga). There are still others who attain liberation by listening to other people who worship the truth.

Sloka 26

anyē tvēva majānantaḥ śrutvā'nyēbhya upāsatē |
tē'pi cātitarantyēva mr̥tyuṁ śrutiparāyaṇaḥ ||26||

sa|| anyētu ēvam ajānantaḥ anyēbhyaḥ śrutvā (brahman) upāsatē | śrutiparāyaṇāḥ tē api mr̥tyuṁ atitaranti ēva ||26||

Sloka meanings:

anyētu ēvam ajānantaḥ - some not knowing this
anyēbhyaḥ śrutvā – hearing from others (about the Self)
(brahman) upāsatē – worship (Brahman)
śrutiparāyaṇāḥ tē api – intent on hearing, they also
mr̥tyuṁ atitaranti ēva – certainly overcome death

Sloka summary:

"Some, not knowing this (Truth about the Self), hear it from others and worship accordingly. They, intent on hearing, also certainly overcome death." ||26||

Here, ajānantaḥ means those who did not know Sankhya Yoga or Karma Yoga. They worship according to what they hear from their teachers. That worship is imbued with faith, and thus also cross the sea of Samsara.

Sloka 27

yāvatsaṁjāyatē kiṁcit satvaṁ sthāvarajaṅgamam |
kṣētra kṣētrajña saṁyōgāt tadviddhi bhatarṣabha ||27||

sa|| hē bharatarṣabha! sthāvara jaṁgamaṁ sattvam yāvat kiṁcit saṁjāyatē tat kṣētra kṣētrajña saṁyōgāt viddhi ||27||

Sloka meanings:

yāvat sthāvara jaṁgamaṁ sattvam – whatever moving or unmoving being
kiṁcit saṁjāyatē – that comes into being
tat – that
kṣētra kṣētrajña saṁyōgāt viddhi – know that is because of the association of the Field and the Knower of the Field

Sloka summary:

"Oh Bhatarshabha, whatever moving or unmoving being comes into physical existence, know that that is because of the association of Field and the Knower of the Field." ||27||

Every birth of every creature in this universe has come about because of the relationship between the Kshetra and Kshetrajnya. One may wonder Purusha being the Knower of the Field, there should no association with Prakruti and no being there by. The Purusha, covered by ignorance and not realizing his true self, becomes preoccupied with Prakruti. That preoccupation causes the universe of moving and unmoving beings.

When Purusha moves beyond its ignorance, the realization of the Self occurs.

Sloka 28

samaṁ sarvēṣu bhūtēṣu tiṣṭhantaṁ paramēśvaram |
vinaśyatsvavinaśyantam yaḥ paśyati sa paśyati ||28||

sa|| sarvēṣu bhūtēṣu samaṁ tiṣṭantaṁ paramēśvaraṁ vinaśyatsu avinaśyantaṁ (iti) yaḥ paśyati saḥ (yadārthaṁ) paśyati ||28||

Sloka meanings:

samaṁ tiṣṭantaṁ paramēśvaraṁ - the Supreme Being dwelling alike
sarvēṣu bhūtēṣu - among all the beings
yaḥ paśyati - whoever sees that
vinaśyatsu avinaśyantaṁ (iti) - as not perishing though it (the body) perishes
saḥ (yadārthaṁ) paśyati - he perceives (the truth)

Sloka summary:

"Whoever perceives that Supreme Being (who is dwells alike among all beings) as imperishable even though it (the body) perishes, such a one perceives the truth." ||28||

Though the body perishes, the Self (Atman) does not perish. This is the teaching of Sankhya Yoga (Sloka 2.23). That is the Knowledge. The one who perceives this Truth about the Self is one who really understands reality. That Truth from Chapter 2 re-stated here in the context of the Kshetra and Kshetrajnya. This is a powerful statement.

Sloka 29

samaṁ paśyan hi sarvatra samavasthita mīśvaram |
na hinastyātmanā''tmānaṁ tatōyāṁti parāṁgatim ||29||

sa|| hi sarvatra samavasthitam īśvaram samaṁ paśyan atmanā ātmānaṁ na hinasti | tataḥ parāṁ gatiṁ yāti ||29||

Sloka meanings:

sarvatra samavasthitam īśvaram - the Ishwara who is uniformly present everywhere (in all beings)
samaṁ paśyan - seeing Him as being equally present (everywhere)
atmanā ātmānaṁ na hinasti - one does not injure himself
tataḥ - thus
parāṁ gatiṁ yāti - reaches the highest goal

Sloka summary:

"Seeing Ishwara as uniformly present in all beings, as equally present in all beings, one does not injure the Self with himself. Thus reaches the highest goal." ||29||

Sloka 30

prakr̥tyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathā''tmānaṁ akartāraṁ sa paśyati ||30||

sa|| yaḥ karmāṇi prakr̥tyā ēva sarvasaḥ kriyamāṇāni, tathā ātmānaṁ akartāraṁ ca paśyati saḥ (yadārthaṁ) paśyati ||30||

Sloka meanings:

yaḥ paśyati karmāṇi - whoever sees the actions
sarvaśaḥ kriyamāṇāni - being done everywhere
prakr̥tyā ēva - by Prakruti only
tathā ātmānaṁ - also (perceives) Self
akartāraṁ - as not the doer
saḥ (yadārthaṁ) paśyati - he perceives the truth

Sloka summary:

"Whoever sees that all actions everywhere are performed solely by Prakruti and also perceives the Self as the non-doer, he perceives the truth." ||30||

Nature, in the form of the three Gunas, performs all actions everywhere. This is the teaching we heard in the earlier chapters, including in Sloka 2.45, "traiguṇyavēdā viṣayāḥ nistraiguṇyō bhavārjuna". Shankaracharya quotes Svetasvataropanishad, "māyāṁ tu prakr̥tiṁ viddhi. "This means, "Prakruti is Maya or the cause of ignorance." That is also the gist of this Sloka.

All actions are the result of the interaction of the senses, the mind, the intellect, and the ego. Purusha may see itself as the enjoyer though in fact the Purusha or the Self is the Witness. One who realizes that the Supreme Purusha is only a witness realizes the truth. This was also stated in Chapter 3; the Yoga of Action teaches that all actions are authored by the ego complex. The one who is free from that ego complex sees that Self is free from the ownership of all actions (I-ness and My-ness). The same thought is again expressed beautifully by Krishna another powerful statement.

Sloka 31

yathābhūtapr̥thakbhāvamēkasthamanupaśyati |
tatēva ca vistāraṁ brahma saṁpadyatē tadā ||31||

sa|| yadā bhūtapr̥thagbhāvam ēkasthaṁ ca tataḥ ēva vistāraṁ anupaśyati tadā (saḥ) brahman saṁpadyatē ||31||

Sloka meanings:

yadā - when
bhūtapr̥thagbhāvam - the separateness of all beings
ēkasthaṁ ca - being rooted in one
tataḥ ēva vistāraṁ - then manifesting from that only
anupaśyati - sees
(saḥ) brahman saṁpadyatē - (he) attains Brahman

Sloka summary:

"When one sees the separateness of all beings as being rooted in One, and manifesting from that One only, he attains Brahman." ||31||

This Sloka echoes Brihadaranyaka Upanishad, "ātmaiva idaṁ sarvaṁ," meaning that, "All this is the Self only" (2.4.8). When one realizes that all the separateness in life is rooted only the Self, then one attains Brahman. Or he becomes Brahman.

Sloka 32

anāditvānnirguṇatvāt paramātmāya mavyayaḥ |
śarīrasthō'pi kauntēya na karōti nalipyatē ||32||

sa|| kauntēya anāditvāt nirguṇatvāt avyayaḥ ayaṁ paramātmā śarīrasthaḥ api na karōti nalipyatē ||32||

Sloka meanings:

anāditvāt - being without a beginning
nirguṇatvāt - being free of attributes
avyayaḥ - imperishable
ayaṁ paramātmā - this Supreme Being
śarīrasthaḥ api - though dwelling in the body
na karōti nalipyatē - does not act, does not get affected

Sloka summary:

"Oh Kaunteya, being without a beginning, being free of attributes, this imperishable Supreme being, though dwelling in the body, He does not act nor is He affected." ||32||

Though dwelling in the body, this imperishable Supreme Being is not the actor (does not act). The indwelling Supreme Being or the Self is a witness only. All acts performed would have to be performed as though they are for Him only with no ownership.

Sloka 33

yathā sarvagataṁ saukṣmyādākāśaṁ nōpalipyatē |
sarvatrāvasthitō dēhē tathā''tmā nōpalipyatē ||33||

sa|| sarvagatam ākāśam saukṣmyāt yathā na upalipyatē tathā sarvatradēhē avasthitaḥ ātmā na upalipyatē ||33||

Sloka meanings:

yathā sarvagatam ākāśam - just as the all-pervading space
saukṣmyāt - being subtle
na upalipyatē - not get tainted
tathā - similarly
sarvatradēhē avasthitaḥ ātmā - the All-Pervading Self in the body
na upalipyatē - does not get tainted

Sloka summary:

"Just as the all-pervading space, being subtle, does not get tainted, similarly the All-Pervading Self in the body does not get tainted." ||33||

This is an elaboration of the previous Sloka.

Sloka 34

yathā prakāśayatyēkaḥ kr̥tsnaṁ lōkamimaṁ raviḥ |
kṣētraṁ kṣētrī tathā kr̥tsnaṁ prakāśayati bhārata ||34||

sa|| bhārata! ēkaḥ raviḥ imam kr̥tsnaṁ lōkam yathā prakāśayati tathā kṣētrī (kṣētrajñaḥ) kr̥tsnaṁ kṣētraṁ prakāśayati ||34||

Sloka meanings:

yathā ēkaḥ raviḥ - just as one Sun
imam kr̥tsnaṁ lōkam - this whole world
prakāśayati - illuminates
tathā kṣētrī (kṣētrajñaḥ) - similarly the One in the Field
kr̥tsnaṁ kṣētraṁ prakāśayati - illuminates the whole Field

Sloka summary:

"O Bharata, just as one Sun illuminates the whole world, similarly the One in the Field illuminates the whole Field." ||34||

Sloka 35

kṣētra kṣētrajñayōrēvaṁ aṁtaraṁ jñānacakṣuṣā |
bhūtaprakr̥ti mōkṣaṁ ca yē viduryānti tē param ||35||

sa|| yē jñānacakṣusā ēvaṁ kṣētra kṣētrajñayōḥ antaram bhūtaprakr̥ti mōkṣaṁ ca viduḥ tē paramaṁ (mōkṣaṁ) yānti ||35||

Sloka meanings:

yē viduḥ - those who know
jñānacakṣusā ēvaṁ - with the eye of wisdom
kṣētra kṣētrajñayōḥ antaram - the difference between the Field and the Knower of the Field
bhūtaprakr̥ti mōkṣaṁ ca - (obtaining) freedom from the Prakruti of all beings
tē paramaṁ yānti - they attain the Supreme

Sloka summary:

"Those who know with the eye of wisdom, the difference between the Field and the Knower of the Field, and the way of obtaining freedom from the Prakruti of all beings, they attain the Supreme." ||35||

"mōkṣa" means obtaining freedom from Prakruti. The one who knows the difference between the Field and the Knower of the Field obtains that freedom.

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē
śrīkr̥ṣṇārjuna saṁvādē kṣētra kṣētrajña vibhāga yōgōnāma
trayōdaśōdhyāyaḥ
ōṁ tat sat