Bhagavadgītā Chapter 13
Kshetra Kshetrajna Vibhaga Yoga or The Yoga of the Field and the Knower of the Field
Kshetra Kshetrajna Vibhaga Yoga
Shloka 13.1: arjuna uvācha | prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetrajña eva cha | etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava || 13.1 ||
English: Arjuna said: O Keshava (Krishna), I wish to know about Prakriti (nature) and Purusha (the individual soul), as well as the field and the knower of the field, and also about knowledge and the object of knowledge.
Hindi: अर्जुन ने कहा: हे केशव (कृष्ण), मैं प्रकृति और पुरुष, क्षेत्र और क्षेत्रज्ञ, तथा ज्ञान और ज्ञेय के बारे में जानना चाहता हूँ।
Shloka 13.2: śhrī-bhagavān uvācha | idaṁ śharīraṁ kaunteya kṣhetram ity abhidhīyate | etad yo vetti taṁ prāhuḥ kṣhetrajña iti tad-vidaḥ || 13.2 ||
English: The Blessed Lord said: This body, O Kaunteya (Arjuna), is called the field (kṣhetra), and one who knows this body is called the knower of the field (kṣhetrajña) by the sages.
Hindi: भगवान ने कहा: हे कौन्तेय (अर्जुन), इस शरीर को क्षेत्र कहा जाता है, और जो इस शरीर को जानता है, उसे क्षेत्रज्ञ कहा जाता है।
Shloka 13.3: kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata | kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ matam mama || 13.3 ||
English: Know that I am also the knower of the field in all the fields, O Bharata (Arjuna). The knowledge of the field and the knower of the field—that is, in My opinion, true knowledge.
Hindi: हे भारत (अर्जुन), जान लो कि मैं भी सभी क्षेत्रों में क्षेत्रज्ञ हूँ। क्षेत्र और क्षेत्रज्ञ का जो ज्ञान है—वही मेरे अनुसार सच्चा ज्ञान है।
Shloka 13.4: tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yat | sa cha yo yat-prabhāvaśh cha tat samāsena me śhṛiṇu || 13.4 ||
English: What that field is, and of what kind it is, what its modifications are, and from what it is produced, and also who He is, and what His powers are—hear all that from Me in brief.
Hindi: वह क्षेत्र क्या है, और किस प्रकार का है, इसके विकार क्या हैं, और यह किससे उत्पन्न होता है, तथा वह कौन है और उसकी शक्ति क्या है—इन सबको संक्षेप में मुझसे सुनो।
Shloka 13.5: ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak | brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ || 13.5 ||
English: The sages have sung about this in various ways, it has been distinctly expressed in different Vedic hymns, and also in the well-reasoned and conclusive aphorisms of the Brahma Sutras.
Hindi: इस विषय में ऋषियों ने अनेक प्रकार से गायन किया है, इसे वेद मंत्रों में भी भिन्न-भिन्न रूप से व्यक्त किया गया है, और इसे ब्रह्म सूत्रों के युक्तिसंगत तथा निश्चित शब्दों में भी बताया गया है।
Shloka 13.6-13.7: mahā-bhūtāny ahaṅkāro buddhir avyaktam eva cha | indriyāṇi daśhaikaṁ cha pañcha chendriya-gocarāḥ || 13.6 ||
ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṅghātaś chetanā dhṛitiḥ | etat kṣhetraṁ samāsena sa-vikāram udāhṛitam || 13.7 ||
English: The great elements (earth, water, fire, air, and ether), ego, intellect, and the unmanifest (Prakriti); the ten senses and the mind; and the five sense objects;
Desire, aversion, pleasure, pain, the body, intelligence, fortitude—this, in brief, is the field with its modifications.
Hindi: पांच महाभूत (पृथ्वी, जल, अग्नि, वायु, आकाश), अहंकार, बुद्धि, और अव्यक्त (प्रकृति); दस इंद्रियाँ और मन; और पांच इंद्रिय विषय;
इच्छा, द्वेष, सुख, दुःख, शरीर, बुद्धि, धैर्य—यह संक्षेप में क्षेत्र है, जिसमें इसके विकार शामिल हैं।
Shloka 13.8-13.12: amānitvam adambhitvam ahiṁsā kṣhāntir ārjavam | āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ || 13.8 ||
indriyārtheṣhu vairāgyam anahaṅkāra eva cha | janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam || 13.9 ||
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu | nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu || 13.10 ||
mayi chānanya-yogena bhaktir avyabhichāriṇī | vivikta-deśha-sevitvam aratir jana-saṁsadi || 13.11 ||
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam | etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā || 13.12 ||
English: Humility, absence of pride, non-violence, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control;
Dispassion towards sense objects, absence of ego, contemplation on the evils of birth, death, old age, and disease;
Non-attachment, absence of clinging to son, wife, home, etc., and constant equanimity in the occurrence of the desirable and the undesirable;
Unflinching devotion unto Me by the yoga of non-separation, resort to solitary places, and distaste for the company of people;
Constancy in self-knowledge, perception of the goal of true knowledge—all this is declared to be knowledge, and what is opposed to it is ignorance.
Hindi: अमानित्व (विनम्रता), अदंभित्व (दंभ का अभाव), अहिंसा, क्षमा, सत्यनिष्ठता, आचार्य की सेवा, शुद्धता, स्थैर्य, आत्म-निग्रह;
इंद्रिय विषयों में वैराग्य, अहंकार का अभाव, जन्म, मृत्यु, बुढ़ापा और रोग के दोषों का चिंतन;
आसक्ति का अभाव, पुत्र, पत्नी, गृह आदि में अनासक्ति, और इष्ट और अनिष्ट की प्राप्ति में समानचित्त रहना;
मुझमें अनन्य भक्ति योग से अविचल भक्ति, एकांत स्थानों में रहना, और लोगों की संगति से अरुचि;
आध्यात्मिक ज्ञान में निरंतरता, सच्चे ज्ञान का उद्देश्य समझना—इन सबको ज्ञान कहा गया है, और इसके विपरीत जो है, वह अज्ञान है।
Shloka 13.13: jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute | anādimat paraṁ brahma na sat tan nāsad uchyate || 13.13 ||
English: I will now explain that which is to be known, and by knowing which one attains immortality. It is beginningless, and it is called the Supreme Brahman. It is neither existent nor non-existent.
Hindi: अब मैं उस चीज़ के बारे में बताऊँगा जिसे जानने योग्य कहा गया है और जिसे जानकर मनुष्य अमृत को प्राप्त करता है। यह अनादि है और इसे परम ब्रह्म कहा जाता है। इसे न तो सत कहा जा सकता है और न ही असत।
Shloka 13.14: sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣhi-śhiro-mukham | sarvataḥ śhrutimalloke sarvam āvṛitya tiṣhṭhati || 13.14 ||
English: With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, the Supreme Brahman exists pervading all.
Hindi: जिसके हाथ-पैर सब जगह हैं, नेत्र, सिर, और मुख सब जगह हैं, और जिसके कान सब जगह हैं, ऐसा परम ब्रह्म सभी में व्यापक है।
Shloka 13.15: sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam | asaktaṁ sarva-bhṛich chaiva nirguṇaṁ guṇa-bhoktṛi cha || 13.15 ||
English: Though shining through all the senses, it is devoid of all senses. It is unattached, yet supports all. It is beyond the three gunas but is the experiencer of the gunas.
Hindi: यद्यपि वह सभी इंद्रियों से प्रकाशित होता है, फिर भी वह सभी इंद्रियों से रहित है। वह असक्त है, फिर भी सभी का धारण-पोषण करता है। वह गुणातीत है, फिर भी गुणों का भोक्ता है।
Shloka 13.16: bahir antaśh cha bhūtānām acharam charam eva cha | sūkṣhmatvāt tad avijñeyaṁ dūrasthaṁ chāntike cha tat || 13.16 ||
English: It is inside and outside of all beings; it is both moving and non-moving. Because of its subtlety, it is incomprehensible. It is far away, yet it is very near.
Hindi: वह सभी प्राणियों के अंदर और बाहर है; वह चर और अचर दोनों ही है। अपनी सूक्ष्मता के कारण वह समझ में नहीं आता। वह बहुत दूर है, फिर भी वह बहुत निकट है।
Shloka 13.17: avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam | bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha || 13.17 ||
English: Although undivided, it appears to exist as if divided among beings. It is to be known as the supporter of all beings; it devours and it generates.
Hindi: यद्यपि वह अविभाजित है, फिर भी वह सभी प्राणियों में विभाजित के समान स्थित है। उसे सभी प्राणियों का धारण-पोषण करने वाला जानो; वह संहार करता है और वह सृजन करता है।
Shloka 13.18: jyotiṣhām api taj jyotis tamasaḥ param uchyate | jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam || 13.18 ||
English: It is the light of all lights, and is said to be beyond darkness. It is knowledge, the object of knowledge, and the goal of knowledge. It is situated in the hearts of all.
Hindi: वह सभी प्रकाशों का प्रकाश है, और उसे अंधकार से परे कहा जाता है। वह ज्ञान, ज्ञेय और ज्ञान का लक्ष्य है। वह सभी के ह्रदय में स्थित है।
Shloka 13.19: iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥ | mad-bhakta etad vijñāya mad-bhāvāyopapadyate || 13.19 ||
English: Thus, the field, as well as knowledge and the object of knowledge, have been briefly described. By understanding this, My devotee attains to My nature.
Hindi: इस प्रकार क्षेत्र, ज्ञान, और ज्ञेय का संक्षेप में वर्णन किया गया है। इसे समझकर मेरा भक्त मेरी प्रकृति को प्राप्त होता है।
Shloka 13.20: prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api | vikārāṁśh cha guṇāṁśh chaiva viddhi prakṛiti-sambhavān || 13.20 ||
English: Know that both Prakriti (material nature) and Purusha (the soul) are beginningless. Know also that all modifications and gunas (qualities) arise from Prakriti.
Hindi: जान लो कि प्रकृति (भौतिक प्रकृति) और पुरुष (आत्मा) दोनों ही अनादि हैं। यह भी जान लो कि सभी विकार और गुण (सत्व, रज, तम) प्रकृति से उत्पन्न होते हैं।
Shloka 13.21: kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate | puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate || 13.21 ||
English: Prakriti is said to be the cause of all activities related to the body and its functions, whereas the Purusha is said to be the cause of the experience of happiness and sorrow.
Hindi: प्रकृति को शरीर और उसकी क्रियाओं से संबंधित सभी कार्यों का कारण कहा गया है, जबकि पुरुष को सुख और दुःख के अनुभव का कारण कहा गया है।
Shloka 13.22: puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān | kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu || 13.22 ||
English: The Purusha, situated in Prakriti, experiences the gunas born of Prakriti. Attachment to the gunas is the cause of the soul's birth in good and evil wombs.
Hindi: पुरुष, प्रकृति में स्थित होकर, प्रकृति से उत्पन्न गुणों का अनुभव करता है। गुणों के साथ संलग्नता ही आत्मा के सत और असत योनियों में जन्म का कारण है।
Shloka 13.23: upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ | paramātmeti chāpy ukto dehe ’smin puruṣhaḥ paraḥ || 13.23 ||
English: The Supreme Purusha in this body is also called the witness, the approver, the supporter, the enjoyer, the great Lord, and the Supreme Self.
Hindi: इस शरीर में स्थित परम पुरुष को साक्षी, अनुमोदक, धारण करने वाला, भोक्ता, महेश्वर, और परम आत्मा भी कहा गया है।
Shloka 13.24: ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha | sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate || 13.24 ||
English: He who understands Purusha and Prakriti, along with the gunas, will not be born again, regardless of how he may live.
Hindi: जो व्यक्ति पुरुष और प्रकृति को गुणों के साथ समझता है, वह चाहे जैसे भी जीवन बिताए, फिर से जन्म नहीं लेता।
Shloka 13.25: dhyānenātmani paśhyanti kechid ātmānam ātmanā | anye sāṅkhyena yogena karma-yogena chāpare || 13.25 ||
English: Some perceive the Self within themselves through meditation, others through the path of knowledge (Sankhya Yoga), and still others through Karma Yoga.
Hindi: कुछ लोग ध्यान के द्वारा अपने आत्मा को अपने भीतर देखते हैं, कुछ सांख्य योग के द्वारा, और कुछ कर्म योग के द्वारा।
Shloka 13.26: anye tvevam ajānantaṇ śrutvānyebhya upāsate | te'pi chātitaraṇte'va mṅtyum śruti-parāyaṇāḥ || 13.26 ||
English: Others, who do not have this knowledge, worship by hearing from others. They too, by virtue of their devotion to what they hear, transcend death.
Hindi: अन्य लोग, जो इस ज्ञान को नहीं जानते हैं, दूसरों से सुनकर उपासना करते हैं। वे भी, अपनी श्रद्धा के बल पर मृत्यु को पार कर जाते हैं।
Shloka 13.27: ṣhetaṛṇi yathā bhūtāni bhāvānyānti bhārata | kṣhetra-kṣhetrajña-saṃyogād tad viddhi bharatarṇabha || 13.27 ||
English: Whatever being is born, O Bharata (Arjuna), know it to be born from the union of the field and the knower of the field.
Hindi: हे भारत (अर्जुन), जो भी प्राणी जन्म लेता है, जान लो कि वह क्षेत्र और क्षेत्रज्ञ के संयोग से उत्पन्न होता है।
Shloka 13.28: samaṁ sarveṇa bhūteṇa tiṣhṇantaṁ parameśvaram | vinasyatsv avinashyantaṁ yaḥ paśyati sa paśyati || 13.28 ||
English: He truly sees who sees the Supreme Lord dwelling equally in all beings, the imperishable amidst the perishable.
Hindi: वह वास्तव में देखता है, जो सभी प्राणियों में समान रूप से स्थित परमेश्वर को देखता है, जो नश्वर के बीच अविनाशी है।
Shloka 13.29: samaṁ paśyan hi sarvatra samavasthitam īśvaram | na hinasty ātmanātmānaṁ tato yāti parām gatim || 13.29 ||
English: He who sees the Supreme Lord present equally everywhere does not degrade himself by his own actions, thus he attains the supreme goal.
Hindi: जो सर्वत्र समान रूप से स्थित ईश्वर को देखता है, वह अपने कर्मों से स्वयं को नीचा नहीं करता और इस प्रकार वह परम गति को प्राप्त होता है।
Shloka 13.30: prakṛityaiva cha karmāṁi kriyamāṇāni sarvaśaṁ | yaṇ paśyati tathātmānam akartāraṁ sa paśyati || 13.30 ||
English: He sees truly who sees that all actions are performed by Prakriti alone, while the self remains actionless.
Hindi: वह सही में देखता है, जो यह देखता है कि सभी कर्म केवल प्रकृति द्वारा किए जा रहे हैं, जबकि आत्मा अकर्म है।
Shloka 13.31: yadā bhūta-pṣhaktvam eka-stham anupaśyati | tata eva cha vistāraṁ brahma saṃpadyate tadā || 13.31 ||
English: When a man perceives the diversified existence of beings as rooted in the One, and their expansion from that One alone, then he attains Brahman.
Hindi: जब कोई व्यक्ति सभी भूतों की विविध अस्तित्व को उस एक में स्थित देखता है, और उनकी विस्तार को उसी एक से मानता है, तब वह ब्रह्म को प्राप्त होता है।
Shloka 13.32: anāditvān nirguṇatvāt paramātmāyam avyayaḥ | śarīra-stho 'pi kaunteya na karoti na lipyate || 13.32 ||
English: Being beginningless and without qualities, the Supreme Self is imperishable. Though dwelling in the body, O Kaunteya (Arjuna), it neither acts nor is tainted.
Hindi: अनादि और निर्गुण होने के कारण, परमात्मा अविनाशी है। यद्यपि वह शरीर में स्थित है, हे कौन्तेय (अर्जुन), वह न तो कर्म करता है और न ही लिप्त होता है।
Shloka 13.33: yathā sarva-gataḥ saukṣhmyaād ākāśaḥ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate || 13.33 ||
English: Just as space, due to its subtlety, is not contaminated though it pervades everything, similarly, the Self, present in every body, is not contaminated.
Hindi: जैसे आकाश अपनी सूक्ष्मता के कारण, सब जगह स्थित होते हुए भी लिप्त नहीं होता, उसी प्रकार आत्मा भी प्रत्येक शरीर में स्थित होकर भी लिप्त नहीं होता।
Shloka 13.34: yathā prakāśayaty ekaṁ kṛtsnaṁ lokam imaṁ raviḥ | kṛtsnaṁ kṛtsnam eva dehaṁ prakāśayati bhārata || 13.34 ||
English: Just as the one sun illuminates this entire world, similarly, the Lord of the field (the Self) illuminates the entire field, O Bharata (Arjuna).
Hindi: जैसे एक सूर्य इस पूरे जगत को प्रकाशित करता है, उसी प्रकार हे भारत (अर्जुन), क्षेत्र का स्वामी (आत्मा) पूरे क्षेत्र को प्रकाशित करता है।
Shloka 13.35: yathā prakāśhayaty ekaḥ kṛitsnaṁ lokam imaṁ raviḥ | kṣhetraṁ kṣhetrī tathā kṛitsnaṁ prakāśhayati bhārata || 13.35 ||
English: As the one sun illuminates the entire world, so does the knower of the field (the soul) illuminate the whole field (the body), O Bharata (Arjuna).
Hindi: जिस प्रकार एक सूर्य सम्पूर्ण जगत को प्रकाशमान करता है, उसी प्रकार क्षेत्रज्ञ (आत्मा) सम्पूर्ण क्षेत्र (शरीर) को प्रकाशमान करता है, हे भारत (अर्जुन)।
Here is a summary of Chapter 13:
Chapter 13 — ‘Kṣhetra-Kṣhetrajña Vibhāga Yoga’, or "The Yoga of the Field and the Knower of the Field', provides a profound philosophical discourse on the nature of the body, the soul, and the ultimate reality. The chapter centers on the distinctions between kṣhetra (the field) and kṣhetrajña (the knower of the field), along with an exploration of Prakriti (nature) and Purusha (consciousness). Krishna explains these concepts to help Arjuna understand the relationship between the material and spiritual realms, and to offer insights into the path of self-realization.
The Field and the Knower of the Field
Krishna begins by defining the kṣhetra as the body, which serves as a field of activities, while the kṣhetrajña is the soul that resides within and observes the experiences of the body. Krishna further reveals that He is the supreme knower of all fields, indicating His omnipresence as the underlying consciousness in all beings. The distinction between the body and the soul is foundational for understanding the difference between the material and spiritual aspects of existence.
- Kṣhetra: The physical body, including all material components such as the senses, mind, and intellect.
- Kṣhetrajña: The individual consciousness or soul that is aware of the body and its interactions.
Components of the Field
Krishna elaborates on what constitutes the field. The field includes the five great elements (earth, water, fire, air, and ether), ego, intellect, and the unmanifest aspect of nature (Prakriti). It also encompasses the ten senses (five sensory and five action senses), the mind, and the five sense objects (sound, touch, form, taste, and smell). Furthermore, Krishna lists emotional and mental states such as desire, aversion, pleasure, pain, intelligence, and fortitude as part of the field.
These components together make up the material existence of an individual, influencing both physical and psychological experiences.
The Nature of True Knowledge
Krishna outlines twenty qualities that constitute true knowledge (“jñāna”). These qualities include humility, non-violence, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control, detachment from sense objects, and absence of ego. Krishna emphasizes awareness of the inevitable sufferings of life, such as birth, death, old age, and disease, and encourages equanimity in favorable and unfavorable circumstances.
Krishna declares that these virtues are essential for acquiring true knowledge, while anything contrary to these virtues represents ignorance. The cultivation of these qualities leads to a deeper understanding of the self and the Supreme Reality.
The Object of Knowledge
The ultimate object of knowledge is the realization of the Supreme Brahman, the eternal, all-pervading consciousness. Brahman is described as being beyond the dualities of existence and non-existence, pervading everything and being beyond sensory perception. It is the light of all lights and the source of consciousness in every living being. Realizing Brahman leads to self-realization and liberation from the cycle of birth and death.
Prakriti and Purusha
Krishna further explains the concepts of Prakriti and Purusha:
- Prakriti: Represents material nature and is responsible for the creation of the physical world. It consists of the three gunas (– Sattva (purity), Rajas (activity), and Tamas (inertia)) which influence human behavior and experiences.
- Purusha: Represents the conscious being or soul that observes and experiences the manifestations of Prakriti.
Purusha is beyond the influence of Prakriti; it is the witness and the experiencer. Liberation is achieved by understanding the distinction between Prakriti and Purusha, and by realizing that one’s true nature is pure consciousness beyond material identification.
The Relationship Between Kṣhetra and Kṣhetrajña
Krishna explains that understanding the relationship between the field and the knower of the field is key to attaining wisdom. The wise perceive that all actions are performed by Prakriti through the interplay of the gunas, while the soul remains the unaffected observer. This realization helps in cultivating detachment and overcoming the ego-driven belief that the self is the doer of actions.
Those who realize the unity of all beings and see the same divine consciousness in everyone transcend the illusion of duality and attain inner peace. By recognizing the presence of the Supreme Consciousness in all beings, one overcomes ignorance and experiences liberation.
Key Teachings of Chapter 13
- The Body and the Soul: The body (‘kṣhetra’) is a temporary vessel, while the soul (‘kṣhetrajña’) is the eternal consciousness that experiences the world through the body. Krishna emphasizes His role as the Supreme Knower in all bodies, highlighting His omnipresence.
- Knowledge and Virtue: True knowledge involves cultivating virtues such as humility, compassion, and detachment. These qualities are the foundation for self-realization and liberation.
- Prakriti and Purusha: Understanding the distinction between Prakriti (material nature) and Purusha (consciousness) is crucial for spiritual growth. Prakriti is responsible for all actions and phenomena, while Purusha is the silent, unaffected observer.
- Unity of All Beings: The wise see the same divine consciousness pervading all beings. This understanding leads to equanimity, compassion, and freedom from ego, ultimately resulting in liberation.
- The Path to Liberation: Liberation is achieved by recognizing the true nature of the soul and its distinction from the body and material nature. By perceiving oneself as pure consciousness, distinct from the material field, one transcends the cycles of birth and death.
Chapter 13, titled ‘Kṣhetra-Kṣhetrajña Vibhāga Yoga’, provides a deep exploration of the relationship between the body, soul, and Supreme Consciousness. Krishna explains the difference between the field (body) and the knower of the field (soul), offering insights into how understanding this distinction is the key to self-realization and liberation. The chapter emphasizes cultivating virtues and gaining true knowledge to transcend material existence and realize one’s unity with the Supreme.
Ultimately, Chapter 13 teaches that by understanding the interplay between Prakriti and Purusha and recognizing the omnipresent divine consciousness within all beings, one can overcome ignorance, achieve inner peace, and attain moksha (liberation).