śrīmadbhagavadgītā mūlam - trayodaśo'dhyāyaḥ

The Blessed Lord said: This body, O Kaunteya is called KSHETRA (the Field) and he who knows it is called KSHETRAJNA (the Knower-of-the-Field) by those who know them (KSHETRA and KSHETRAJNA) i. e., by the sages.

Know Me as the Knower-of-the-Field in all Fields O Bharata; Knowledge of the Field as also of the knower-of-the-Field is considered by Me to be My Knowledge.

What that Field is; of what nature it is; what are its modifications; whence it is; and also who He is; and what His powers are --- these hear from Me in brief.

RISHIS have sung (about the Field and the Knower-of-the-Field ) in many ways in various distinctive chants and also in the suggestive words indicative of BRAHMAN full of reason and decision.

The great elements, egoism, intellect, and also the unmanifested (MOOLA-PRAKRITI), the ten senses and the one (the mind) and the five objects-of-the-senses,...

Desire, hatred, pleasure, pain, aggregate (body), intelligence, fortitude --- this KSHETRA has been thus briefly described with its modifications.

Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control...

Indifference to the objects of the sense, and also absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain...

Non-attachment; non-identification of Self with son, wife, home and the rest; and constant even-mindedness amidst both the desirable and the undesirable events in life...

Unswerving devotion unto Me by the YOGA of non-separation, resorting to solitary places, distaste for the society of men...

Constancy in Self-knowledge, perception of the end of true knowledge --- this is declared to be knowledge and what is opposed to it is ignorance.

I will declare that which has to be known knowing which one attains to Immortality --- the beginningless Supreme BRAHMAN called neither being nor non-being.

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all.

Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer...

Without and within (all) beings, the unmoving and also the moving; because of its subtlety unknowable; and near and far away --- is That.

And undivided, yet He exists as if divided in beings; That is to be known as the Supporter of Beings; He devours and He generates.

That (BRAHMAN), the Light-of-all lights, is said to be beyond darkness; (It is) Knowledge, the Object-of-Knowledge, seated in the hearts of all, to be reached by Knowledge.

Thus the Field, as well as the knowledge and the knowable have been briefly stated. Knowing this, My devotee enters into My Being.

Know you that Matter (PRAKRITI) and Spirit (PURUSHA) are both beginningless; and know you also that all modifications and qualities are born of PRAKRITI.

In the production of the effect and the cause, PRAKRITI is said to be the cause; in the experience of pleasure and pain, PURUSHA is said to be the cause.

The PURUSHA, seated in PRAKRITI, experiences the qualities born of PRAKRITI; attachment to the qualities is the cause of his birth in good and evil wombs.

The supreme PURUSHA in this body is also called the Spectator, the Permitter, the Supporter, the Enjoyer, the great Lord and the Supreme Self.

He who thus knows the PURUSHA and PRAKRITI together with the qualities, in whatsoever condition he may be, he is not born again.

Some, by meditation, behold the Self in the Self by the Self; others by the YOGA -of-Knowledge (by SANKHYA YOGA); and others by KARMA YOGA.

Others also, not knowing this, worship, having heard of it from others; they too, cross beyond death, if they would regard what they have heard as their Supreme Refuge.

Wherever any being is born, the unmoving or the moving, know you, O best of the Bharatas, that it is from the union between the Field and the Knower-of-the-Field.

He sees, who sees the Supreme Lord existing equally in all beings, the unperishing within the perishing.

Indeed, he who sees the same Lord everywhere equally dwelling, destroys not the Self by the Self; therefore, he goes to the Highest Goal.

He sees, who sees that all actions are performed by PRAKRITI alone, and that the Self is actionless.

When he (man) sees the whole variety-of-beings, as resting in the One, and spreading forth from That (One) alone, he then becomes BRAHMAN.

Being without beginning, and being devoid of qualities, the Supreme Self, the Imperishable, though dwelling in the body, O Kaunteya, neither acts, nor is tainted.

As the all-pervading ether is not tainted, because of its subtlety, so too the Self, seated everywhere in the body, is not tainted.

Just as the one Sun illumines the whole world, so also the Lord-of-the-Field (PARAMATMAN) illumines the whole Field O Bharata.

They who, with their eye-of-wisdom come to know the distinction between the Field and the Knower-of-the-Field and of the liberation from the PRAKRITI of the being go to the Supreme. Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse entitled "The Yoga of the Field and the Knower of the Field."