Bhagvad Gita - Chapter: 13 Ksetra Ksetrajna Vibhaga Yogah

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वश: |
य: पश्यति तथात्मानमकर्तारं स पश्यति ||29||

He who sees that all actions are performed by nature alone, while the self remains inactive, sees truly.

Prakriti: Nature as the doer of actions.
Akarta: Non-doer or inactive self.
Karma: Actions performed by nature.

Actions arise from nature, while the self remains a passive observer. Krishna reiterates the importance of understanding this distinction to achieve freedom from karma.

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यदा भूतपृथग्भावमेकस्थमनुपश्यति |
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ||30||

When one sees the diversity of beings as rooted in the one and their expansion from that alone, he attains Brahman.

Bhuta: Beings as manifestations of the one.
Prithag-bhava: Diversity arising from the same.
Brahman: The ultimate reality.

The realization of oneness in apparent diversity culminates in liberation. Krishna prepares Arjuna to see all beings as manifestations of the supreme, leading to ultimate peace.

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Ksetra Ksetrajna Vibhaga Yogah - Being without beginning and beyond qualities, the imperishable supreme self, though dwelling in the body, does not act or get tainted.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्यय: |
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ||31||

Being without beginning and beyond qualities, the imperishable supreme self, though dwelling in the body, does not act or get tainted.

Anadi: Beginningless or eternal.
Nirguna: Without qualities or attributes.
Avyaya: Immutable or unchanging.

The soul’s detachment from the body and nature’s qualities reinforces its imperishable essence. Krishna gently reminds Arjuna of the soul’s invulnerability and independence from external influences.

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Ksetra Ksetrajna Vibhaga Yogah - As the all-pervading space is not tainted because of its subtlety, so the self, seated everywhere in the body, is not tainted.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ||32||

As the all-pervading space is not tainted because of its subtlety, so the self, seated everywhere in the body, is not tainted.

Akasha: Space as untainted.
Saukshmya: Subtlety of the self.
Deha: Body as the vehicle of the soul.

The analogy of space highlights the soul’s untainted and all-pervading nature. Krishna urges Arjuna to recognize the soul’s transcendence despite its presence in the material world.

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यथा प्रकाशयत्येक: कृत्स्नं लोकमिमं रवि: |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ||33||

As the sun illuminates the entire world, so the knower of the field illuminates the entire field.

Ravi: Sun as the illuminator.
Kshetri: Knower of the field.
Prakash: Illumination of knowledge.

The knower of the field illuminates all aspects of existence, just as the sun lights the world. This verse serves as a reminder of the soul’s guiding role within the body.

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Ksetra Ksetrajna Vibhaga Yogah - Those who see with the eye of knowledge the distinction between the field and the knower of the field and the liberation of beings from nature, attain the supreme.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ||34||

Those who see with the eye of knowledge the distinction between the field and the knower of the field and the liberation of beings from nature, attain the supreme.

Jnana-chakshu: The eye of knowledge.
Moksha: Freedom or liberation.
Prakriti: Nature as binding.

The chapter concludes with a vision of liberation through knowledge of the field, its knower, and nature. Krishna ties together the teachings, urging Arjuna to pursue self-realization with resolve.

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Chapter 14