SHRIMAD BHAGWAD GEETA CHAPTER THIRTEEN

CHAPTER 13

Om Shri Parmatamane namah


Shri Bhagwan uvach



Idam srirum kontey! khetrum itiabhidheyate I

Etadyo veti tam prahuA khetragya it tadvidah II (1)


Lord Krishna says that the embodiment is termed as the field.
And he, who knows it, sages call it, the Knower.


Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his deeds.

(Self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally=birth, death and rebirth)

As a farmer sows seeds in a field, irrigates it, after a proper time, the fruits are obtained in the shape of crop. Some time, the divine destroys it by feminine or over raining or flood.
Blissful jeeva in the companionship of material nature appears to act and react, desire and hate and performing other pairs like these. Though it itself is actually an onlooker, its identification and attachment with those deeds actually carried out by three qualities of nature tie down him with these deeds and their fruits.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. He is made to undergo, through identification, joy and sorrow, pain and pleasure, happiness and distress etc.

The knower of this field is he himself.
Invisible but seated in this body as consciousness

As consciousness, the Lord’s eternal particle consciousness is the illuminator of the embodiment.
Sages discerning the truth about both, differentiate both in form of eternal self and material nature.
Body which is field is actually resulting of attachment with material nature. Self is eternal but it identifies itself with that material nature in form of body, which he is not. Self soul’s identification worth body is so grave that he percepts every worldly act to have been done by him. It is like crystal clear and pure gem. It adopts the color of the any of the three modes of nature and then goes on to identify with them. it has then to undergo the fruit of attachment. This is why this body is termed as field. With the fruit exhausting the self soul leaves the body to further undergo the remaining fruits and gets another embodiment. Forgetting last body and its relations it develops another sting of identification with that new body.

Khetragyam chapi mam vidhi sarvakhetreshua bharat I

Khetraksetshur gyanam yat tat gyanam matam mama I1 (2)


Know myself to be khetragya in all khetras, Arjun.
And I consider this knowledge of khetra and khetragya as Wisdom.


Individual soul in all the embodiments, is the same blissful self, self/ Bahaman himself.

To understand it by a simple assumption:

Different earthen lamps are lighted by one burning candle. Light in candle and burning lamps are the same.
The entire universe is kindled with the same eternal spark of divinity. Lord eternal seated in all beings as enjoyer. He is not the doer of any act of the body. He has never done anything, nor he is doing anything nor will he do anything in future. But identification of self soul with the embodiment caused all the vicious circle.

As a pure white sapphire put before a red color reflects red color in it, so is the case of self soul identifying itself with material nature.

When do you think the self soul indulged in anger, never is the apt reply. It was due to mode of passion that one is angered when his desire is not fulfilled or his command is not followed. In that fit of rage the self soul is onlooker.

Watch it when you are in rage.

So this is the attachment and identification which binds the pure self soul to this material body and acts coming from material nature. See that witness and identify your self with that. Rest assures you that witness and not the body.

Wisdom does not create anything new.

It illuminates the already existing facts. If one is ignorant of the existing fact, the fact itself does not vanish.
Wisdom is to know the embodiment and its knower charging and sparking it.
Soul in every creature is the blissful self himself without any differentiation.

Tat khetram yachch yadrichh yadvikari yatsch yat I

Sa cha yo yatprabhawashch tatsmasen me shrunu II (3)


What that khetra is and what it is like and what are its evolutes, again, whence what is, and also who is that khetragya and what his glory—hear all this in nutshell, from me

Lord Krishna is going to explain as to what is nature of the field, what it is made of, what it consists of, what are its evolutes. He is also going to explain as to who the knower of this field,
This field is made of certain elements, its evolutes are manifold.


Rishibhirbahuda geetam chhandobhirvivdhaih prithakI

Barahamsutrapadeshchaev hetubhirvinishataitah II (4)


Truth about khetra has been expounded by the seers in manifold ways; again it has been separately stated in different chants of Vedas and also in the conclusive and reasoned texts of the Barahamsutras.

The almighty says that the nature of embodiments and its knower has been widely explained and expounded by the seers and it has been explained in Vedic chants and in Braham sutras.

Lord says that it is not only he who is propounding a new gospel to describe the formation of creatures, their embodiment but it exists in the Vedas, Braham sutras and inscription made of the experiences of the thinkers who realized the truth.


Mahabhutaniahankaro budhiavyakamev cha I

Indriyani dashekam cha panch cha indriyagochra II



Ichha duesha sukham dukham sanghateshchetna dhrti I

Etat khetram samisen savikaramudahritam II (5-6)

Five elements, ego, Intellect, body structure, ten organs, mind, five objects of senses,
Desire, aversion, pleasure, pain physical body consciousness, firmness are briefly explained the evolutes of the field.


The five elements, ego, the intellect he unmanifested ,ten organs, the mind and the five objects of senses.
Also desire, aversion, pleasure, pain, the physical body, consciousness, firmness:

Khetra and its evolutes are explained in brief
Lord has explained that this embodiment is a combination of five elements air, water, either, earth and fire along with ego, intellect, primordial matter, ten organs of perception and action, five objects of senses like ear for sound, skin for touch, tongue for taste, nose for smell, eyes for perception.
There are desires, aversion, pleasure and pain, a physical body, consciousness all in combine form a body structure.
It is ego combined with mind and intellect under which the self soul identifies it with body.
The consciousness with ego factor affects it to identify with body, material nature.

See what your secret is:
Before coming into existence in a particular body, the beings were not known, they are manifest during life time but they again go oblivion on their death, as such there is no reason to wail.

Lord Krishna says in verse 28 of chapter 2:

avayaktadini bhutani vayakt madhyani bharat I

avayaktnidhayanev tatra ka paridevna II (2.28)

This is real state of self soul.
A self soul, before coming into contact with material energy of Lord, does not manifest. Birth of being is dependant on the self soul identifying itself with material nature. This is under the direction of Lord that self soul comes in the contact of material nature. It is not supposed to identify itself with evolutes of material nature. An actor in drama is not supposed to identify with costume provided for playing a role.

But self soul, while acting as a performer of an act in spiritual drama enacted by the eternal will of Lord Krishna, identifies itself with the dress it was allotted to play its role.

Its identification with this modification is trouble caused by three modes of nature

THIS IDENTIFICATION IS THE CAUSE OF SIN.

Identification of the blissful soul with embodiment, the self soul presumes to be the doer of the act of body.

The difference of ego, mind, intellect and consciousness is so thin, that the blissful ‘Jeeva’ mistakes him to be the same as a prism reflecting a color appearing be of that color. It forgets its true nature and form.
It takes himself to be a body incarnate and involves himself in the endless bondage. In childhood it is child, it pretends to be young when the body is young and it presumes itself be old when rot of body starts with passage of time.
This consciousness is actually reflection of Lord’s own self. The different is to be comprehended as it is very minute. Self soul in all bodies is same. Bodies made of basic elements are same.


Mamevansho jeevloke jeevbhutah sanatanah (15.7 Geeta)

It is very easy to grasp that our real self is only consciousness which never dies but it enlightens mind, intellect, senses, body. It is illuminating this entire body. Only by presumption, it has become enjoyer where as it is not so.
With the departures of consciousness these parts are no more working.

Bhutanamasmi chetnah (10.22 Geeta)

This consciousness is the reflection of Lord himself. It can be felt in body by all of us.

aparmeyam itastuanya parkritim vidhi me param i
jeevbhutam mahabaho yayedam dharyate jagat ii (7.5 Geeta)

The spirit is the eternal nature of lord whereby this universe is created. So Bhagwad Geeta itself makes a way to self realization. One spirit is the cause of this universe. But it appears to be of different shapes, like same one moon appearing in different vessels full of water.

To some it may appear repetition but to understand the reality Lord himself has clarified the nature of self as consciousness and not transitory embodiment. In eleventh chapter Lord tells Arjun that the bodies of Drorha, Bhisham, Jaydrath, Karan and other warriors have already been destroyed by him, he has to become only an instrument to their death. Consciousness is all pervading.
It can not be differentiated.
It is same in all the beings. Formation of bodies depend upon past association with the three qualities of nature as explained in chapter 14 of this text

In this part of chapter 13 Lord has very kindly explained as to how the embodiment is field and its knower is the self soul seated in all beings. Even an ordinary human being seeing his reflection in a mirror promptly says that it is me. So is Lord telling that in all beings, knower is his perception.


Amanitavam adhambhtavam amhinsa kshantirarjavam I

Acharyopasanam shoucham sthairyam attamnigrah II

Indrathyeshu varagyayam unanahkar ev cha I

Janam mirtyu jaravyadhi dukh dosha anudarshanam II


Asaktiranbhishanga putra dar grihaadishu I

Nityam cha samchitatvam ishta anishtauppattishu II


mayi cha ananyen yogain bhaktiavayabhicharini I

vivakatdeshsevitwam artijansansidi II


adhiyatamgyanamnityatwam tatvagyandarshnam I

etatgyanamitijproktam agyanam yadtoanyatha II (7-11)



Absence of pride, freedom from hypocrisy, non- violence, forbearance, straightness of body, speech and mind, devout service of the preceptor, purity, steadfastness and self control of mind , body and senses.

Dispassion towards senses’ objects, absence of egoism, pondering over again and again on the pain and evils inherent in the birth and death, old age and disease;

Absence of attachment and the feeling of mine ness in respect of son, wife, home etc., and constant equipoise of mind both in favorable and unfavorable circumstances;

Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, finding no enjoyment in the company of crowd of people;


Fixity in self knowledge and seeing God as the object to true knowledge, all this is declared knowledge and what is other than this is called ignorance.

lord has explained absolute knowledge. this embodiment is transitory, so one should not be proud of it. one should be donned with all humility, no pride of any possession, as all the beings are the incarnation of lord, every one is to follow non-violence, tolerance is the essence of life, simplicity is another aspect of true knowledge.


A spiritual seeker has to search for an enlightened preceptor for proper guidance to self realization and follow his instructions to attain the ultimate goal of life, cleanliness of body and mind. Outer cleanliness is not sufficient but by devotion to Lord, cleanliness of mind is paramount.

Freedom from attachment, from a material body, mind and intellect is freedom in real.

Steadfast thinking about the existence of almighty in all beings, self control of mind and senses, renunciation of sense objects, devoid of false egoism of embodiment, all are essential to attain self realization.


One has to develop a sense of observation to see that when one has to die and to take birth. All situations are full of unbearable sufferings and distress.
Again this body is prone to illness and diseases which too are most painful.
So there is no use of the embodiment being born and die again and again.
One has to realize that the consciousness has neither born nor it died but by identification it has enslaved it self.
If by detaching oneself from the actions coming naturally one can attain its true self, it is the cheapest and easiest way to liberation.
No body has taken any material thing from this world, Body is consigned to flame or grave empty handed.

One has to depart alone leaving every thing behind it.
The attachment with spouse, sons, daughters and other relations are self created. When they are coming naturally by the effect of past relations with the qualities of goodness, passion and ignorance, no one can be able to stop it.

If one gets positive result of body’s effort, one is immensely happy but when one gets negative results, he is sobbing.

But the seeker seeing nature result all this, remains detached. Whatever is coming distress or happiness, the true seeker remains unruffled.


Lord says that the seeker prefers loneliness and living in solitary and sacred places without any interest in mixing with people in large groups and most important is continuous and unbroken devotion to Lord.

Gayem yat tat parvakshyami yadjyatvaamritamashnute I
Anadimatparam barham nasatnaasatchuyate II (12)

I shall speak to you at length about that which ought to be known, and knowing which one attains supreme bliss. That supreme Braham, who is the Lord of beginning less entities is said to neither Sat (Being ) nor Asat (non- being)

Here is the crux to which one should know. in the beginning there was nothing except that of self and it was the supreme self who transformed itself in manifold. he started plying with himself by the dint of his imperishable poweress called illusion. by an example of dream one can make it out.
As one sees in dream in fast sleep but they are all illusion. Because there is nothing else except the seer. He is the seen, he is the image, its formation, its module, and everything involved in the dream is the only seer. Every thing is unreal in dream.

So is this world!

Only a transposition of the poweress of Lord Krishna expressed in all the formations, one can see or imagine, including being and non-being.

There is nothing except self.


Sarvatah parhipadamtatsarvatoakshi shiromukham I
Sarvatah shuritimalloke sarvamavritya tishthti II (13)


It has hands and feet on all side, eyes, head, mouth in all directions, and ears all around; for it stands pervading all in the universe.


This is the elaboration of the self.
All pervading ‘self’ without another.

It is not difficult to know this. But it is rather difficult to convince yourself. On account of ego, Self soul has become so conditioned that despite having been put in different scathes by the Lord the self soul is still wailing for the relations of this body as that of its own.

Such is the force of ego factor.

Even the most learned man falls from the top because of his ego and his identification with it.

Here Lord Krishna has explained the omnipresence of all pervading Spirit/ Supreme Self/ Lord Krishna/ Braham.

In Kathopnishada ‘Yama’, while explaining the ‘self’ to Nachiketa, has exemplified the presence of self in a unique way.

One can take that example to enable one to understand what the Lord has said.

Agniir yatha eko bhuwnam parvishtho roopam roopam pratiroopo babhovah
Ekastatha sarvabhutaantratma roopam roopam pratiroopo bahishcha

(Kathopnishad chapter 2, Valli3, stanza9)



As the fire is one element. When it enters any space or body of a space or wood or a piece of iron it takes that shape and it presence outside in that form apparent can be seen with the eyes.
So is the self pervading all over. In all the being and non-being appearing to be in their form but it is same in all of them and outside all of them, pervading all over.


Vayuur yathaeko bhuvnam parvishtho roopam roopam pratiroopo vabhuah
Ekastatha sarvabhutantratman roopam roopam pratiroopo bahishcha
(Kathopnishad chapter2 valli3, stanza 10)



Air being one, depicts its different shape of power in context of species, machine, tool creatures and also its presence outside them, so is the self pervading all and outside them.

Suryo yatha sarvalokaksya chakshur naa lipayte chakshusher bahyadoshayeh
Ekatstatha sarvabhatantratma na lipyetaye lokdukhen bahiya

(Kathopnishad chapter 2 valli3 stanza11)

As one Sun being the cause of the light in eyes of everyone, yet it is not involved or affected by any eye disease of anyone. One Sun is source of all pervading heat element but this element is not affected by the nature of thing, space or volume it heats, so the all pervading self is always is not involved in or affected with anyone’s suffering or happiness.

By way of these example one can feel the presence of ‘self’ in one self in the form of consciousness and in the whole universe as well.

Sarvendryagunaabhasam sarveindriya vivarjitam I

asakttaam sarvabhrichaiv nirgun gunbhoktricha II (14)

Though perceiving all sense- objects It really speaking is devoid of all senses. Though unattached, it is nonetheless; sustainer of all; and though having no attribute, it is the enjoyer of the modes of His illusory power


The almighty and blissful soul/self is the illuminator of all the senses; he is the enjoyer of all senses but without attachment to them still not enjoying them.
Here it is clarified; one is enjoying the sense of tongue, by eating tasty food. The self soul seeing all this at a time enjoys food by identification with body but at the same time sitting aloof this witness is non enjoyer too.
It is the sustainer of the entire universe but totally detached from it.
None other than the self exists.
So none than self else is enjoyer but still it is not enjoyer and stands detached. Whatever one perceives, sees, hears, reads or thinks is nothing except self, there is no duality. The self is in all being and non-being and outside them. ‘Jeeva’ has created all this by identification with superfluous imposition of material nature.


Bahirantashch bhutanam acharamcharamevcha I

Suhkshamtvad tad vigeyam durasthamchaanteke ch tat II (15)


It exists without and within all beings and constitutes animate and inanimate creation as well. By reason of its subtlety, it is incomprehensible; it is very near to one just at hand but it stands too far.


Being all and everything, every form self is within all and outside all, very near still far away, it is the same in an ant and elephant; it is in the world and outside it.

Only realized one feel its presence all over and not the one affected by illusion created by inscrutable power of self

Being so near why self cannot be seen?

We have become accustomed of seeing with these present eyes, so we want to see the self with this set of eyes which is not possible. As the things which are seen with these eyes, are unable to see or illuminate their seer, so is the case here as the self is the illuminator of all we can’t see him with the help our eyes.

By meditation and devotion to Lord Krishna one can see the self in every particle of dust since there is nothing except that self.

Avibhaktam ch bhuteshu vibhakatam ch sithitam

Bhutbhartriye ch tajgeyam grashinu parbhvishnu ch (13.16)


Being undivided in all creatures He appears to be divided. And the Self which is the only worth knowing, is the sustainer of being,[ as Vishnu], [Destroyer as Rudra ] and the [Creator as Brahma.]




It is the omnipresent self which is the creator, sustainer and destroyer. He is undivided in all creatures but appears to be divided because of superimposition of form. It is eternal knowledge to know that the sustainer, creator and destroyer are the same. The all playful activities are his. some where he is acting like king, at other he is the subject, he is punishing, he is being punished, he is weeping he is laughing, he is the cry, he is every activity yet he is not the doer, sitting aloof looking at every deed being performed by his divine and inscrutable power.
Seeing the Lord in everything and every where the real and permanent phenomena are.

jyotisham api tad jyoti tamsa param uchyate I

gyanaam geyan gamayam hridi sarva vishthitam II(13.17)



That Supreme Brahman /Self /Omnipresent is light of all lights and entirely beyond Maya that godhead is the knowledge itself, only one to know, and worth knowing and attaining through real wisdom, he is particularly seated in the heart of all.

Self effulgence is the source of all lights but affected by none of them. He is beyond ignorance/illusion of his all powerful power he is the knowledge, knowledgeable and seated in the core of the hearts of all creatures. All sources of light get light from the self and he is the source of life of all beings and cause of non-beings. He is infinite and finite.

the sun is the source of illumination of all solar system but the self is the illuminator of this sun, enumerable number of suns and planets, moon, stars but none of them can illuminate it.

It is the self from whom all universes, planets, beings, non-beings get illumination and through his power, they are robbed of it.
He is the knower of his power and none else.
Even seated in all creatures, only human being blessed with intellectual can feel his presence in their innermost.

iti khetram tatha gyangamyam ch okta samasatah i

madbhakta etadvigaye madbhavouuppadayte ii (18)


Thus the truth of khetra, knowledge, as well as the object worth knowing has been briefly discussed; knowing this in reality my devotee enters into my being.

Up to this verse Lord Krishna has briefly stated what is the nature of the body of different species, creatures, being, non-being, what is the knowledge, who should be known, who is knowledgeable through knowledge the devotee of god takes course to his devotion on coming to know all this and sheds the companionship of world by way of complete detachment.

parkritam purusham ch vidhianadi ubhavap i

vikaranshch guranshch vidhi parkritisambhwan ii



karya karan kartitve hetur pakritiruchayae i

pursha sukh dukhanam bhoktritve heturuchayte ii



purshah parkritstho hi bhunkte parikirtijan gurhan

karnam gurh sagoas sadasad yonijanamasuii(19-21)



Parkriti and purush know both these as beginning less. And al modifications such as likes and dislikes and all objects etc constituted of the three gunas as born of Parkriti.

Parkriti is said to be responsible for bringing forth the evolutes and the instruments; while the individual soul is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.

Only the Pursha seated in the Parkriti- sense objects- of the three gunas evolved from Parkriti and it is this contact with these three gunas that is responsible for the birth of this soul n good and bad wombs



Material illusion and Lord are so interred connected that it is not possible to differentiate them. Though they are said to be distinct from each other yet ordinarily a person cannot see the difference. Since the illusion is the power of all mighty himself, he cannot be seen different from it. But the nature is manifest and is visible and invisible too. All the manifestation, one see all around is nothing accept the illusion, nature, and manifestation of nature or its modification.
The Parkriti, the equilibrium of its gunas a in projection.
Of this universe, the Parkriti transforms into causes and effects, assumed through these gunas, the condition of such modification. But the Pursha, unmodified merely looks on.


Since the self is the source of every thing nature working in its direction, always is blissful and continues its play with the Parkriti. He is beyond the world, yet he holds the worlds by entering into them. He transcends time, becomes time. Being infinite, he shines as finite, even being formless assumes forms. He is one and single, he is neither held nor holder, these are all names
The self is the consciousness and it consists of consciousness alone. This consciousness in creatures have never done any deed yet its identification with the sense objects the resultant of the churning of three gunas of Parkriti put this Pursha in the circle of birth and death.

Those preaching against the very existence of God can say anything as to how it was that there birth occurred from the womb of particular mother, why the nears and dears to them died and could not be revived despite best medical aid available at the relevant time, what was the thing which departed from the body and why could not be retrieved?

But in these three stanzas the cycle of birth and death has been explained. The accumulation of past deeds decides nature of species.

Actually onlooker being the part and parcel of the same super consciousness has never been a subject of decay nor now it is, nor will it ever become so.
Embodiment decays whenever consciousness departs from it. The attachment or identification of self/soul./finite with the infinite is the root cause of incarnation again and again

updrashtaanumanta ch bharta bhokta maheshwra I

parmatam eti chapyiukto deheasminpurshah parah II



ya evam veti purasham parikriti ch gurhein sah i

sarvatha varatmano api sa na bhuyoabhijayte ii (22-23)





The spirit dwelling in this body is really the same as supreme. It has been spoken as witness, the true guide, the sustainer of all, experiencer [as is embodied overlord] and the absolute as well


He who knows the Pursha and Parkriti with the gunas, even though performing his duties in usual way, is never born again.

With such a subtle and clear message to the mankind from the Lord, if one still persists in darkness, it is his queer bad luck and one has to still undergo the circle of rebirths.
Witness consociating one to speak truth and only truth and this call coming from the core of one’s heart is the Lord Krishna himself, he is the best counsel to listen, he is the experiencer as he is seated in the embodiment, he the sustainer of all, he is the supreme god head in this embodiment. But one still does not know him. He is not an entity or embodiment, it is the consciousness. It is the existence and what is the existence that is only because of consciousness. It is the real light of the divine only to be felt within, enjoyed within.

Lord says he who knows the self as such and nature with its peculiarities of gunas undergoing the action and reaction of his past deeds without attachment does not fall prey to circle of birth and rebirth.

On knowing and experiencing this self a source of bliss one can detach oneself from the embodiment, see individual consciousness as same Super Consciousness.
Individual soul is the all blissful divine in disguise, descended to enjoy the self-luminous world Braham. He is the true witness, counsel, experiencer, sustainer all-pervading Godhead seated in this body still far away. God assures if one comes to know this much, one is assured of emancipation.

If one comes to know the self and its illusion which is the reflection and destroyable, one comes attains own blissful being Sat Chita Anand, one sheds all perception.


This world and the body with mind, speech and pranas, are delusive super imposition of self. Reasoning thus the soul embodiment takes stand on self, and gives up the world.

dhayanena atmani pashayanti kechit atmanamatmna i

anye sankhyaen yogaen karamyogaen chaapre ii


anye tuevam ajananta shrutwa anyebhya upsate i

teapi chatitrantiev mrituem shuritiparayanah ii (24-25)


some behold the supreme spirit in their heart by way of meditation (Dhyanam) with help of their intellectual; other through knowledge, some by way of devotion, and others through discipline of action.

Others dull witted persons, not knowing all this, on hearing about it from others worship it, and those who are devoted to hearing of it from others, are also able to cross the ocean of birth and death.

Some perceive the supreme consciousness/self by way of meditation by looking inward and finding that every aspect of the embodiment is luminous because of eternal light emanating the self, seeker is the supreme self.
Self is seeking self, sought is the self, every thing apart from it, is also self. He sees mind, intellect, senses, but all
others see it by way of knowledge of the self, still other attain it by selfless service of mankind and other species.

Because they see glimpse of God in every one and by their selfless service they meditate the God himself.

yo mam pashyati sarvatra sarvam ch mayee pashyati i

tasya aham na parnshyami sa ch me na parnashyati ii (6.30)


In chapter six of Shrimad Bhagwad gait the Lord has already declared that who he sees me everywhere, in all beings and all beings existing within me, he never loses my sight and I also never lose his sight.
The person thus seeing God in every being, surely always has glimpse of God everywhere, every deed, every action, and in his perception even a particle of dust is the part of Lord’s blissful presence. This is the divine play of Lord with his conscious force of eternal and material nature. Self souls are the actors coming on stage, performing their role and departing from scene to prepare for another role. As long as the self soul is involved in material world, it has to act; it can’t cease acting. Therefore if actions are performed and fruits are to be surrendered unto Lord Krishna, one can seek his devotion.
As one supreme self alone dwells in the bodies of all beings, in one’s own body, as moon is reflected in so many vessels of water. All the bodies are of the same nature

Other, who is ignorant of this, hears about from others.
They devoted to hearing too surpass the unending cycle of life and death. Those who listen to the discourses about Lord Krishna and his playful deeds with his supreme consciousness, their mind too becomes attached to Lord and this divine attachment becomes the source of his emancipation.

yawat sanjayate kinchit satvam sathvar jangmam i

khetrkhetragysayongadtadvadhi bharatshabh ii (26)

Arjun, whatsoever being, animate or inanimate is born; it is born out of the union of the khetra and khetragya.


There is nothing animate or inanimate in this universe which is without self.
This field is referred to in chapter as material nature which has been related to be the eternal mother of all beings and Lord himself to be impregnate. So whatever one can see, perceives in the universe, it is has come into being on account of the union of matter and spirit.

This is the gospel of oneness of every creature with Lord. There is nothing born out of anything other than Lord Krishna. He is the nature , he is the creator, he is the sustainer, he is the destroyer, so whatever has come into being, is the direct result of depiction dream of Lord and his blissful play with his Maya or nature or an act of modification.
One can again see this reasoning in dreaming by one self. Whatever one come across in his dream, nothing in dream comes from outside. it is all creation of one’s own mind, whether conscious or unconscious, total depiction of accumulation in mind.
With this experience of one’s own dream one can imagine the divine dream of self, working constantly in sequence and equilibrium.

samam sarveshu bhuteshu tishthatam parameshawaram i

vinashayatsuavishiyanatam ya pashayati sa pashyati ii


samam pashayanhe savattra samavasthitamishwaram i

na hinayasatmnaatmanam tato yati paramgatim.ii (27-28)



He who sees the imperishable Supreme Lord in all perishable beings, he alone truly sees the reality.


By seeing self /god equally present in all, as one, the individual soul, does not degrade himself by himself by his mind, thereby reaches the supreme self.


The lord has elaborated in verse twenty-three of this chapter that the spirit dwelling in the body is really the same supreme
He has been spoken of as witness, true guide, the sustainer of all and experiencer as embodied soul is the overlord and the absolute one. He has been addressed as the self effulgent and all lights definitely emanate from him.

When the meditator is able to convince himself that the self is all pervading, he is in all formations, and without formation, with departure of one body, he does not perceive the departure of soul too, as the soul is the self seated in all being as imperishable. This requires simplification of the principle. It is the self soul which has established its relation with the qualities of nature and has come to suppose that he is the particular embodiment. as such with the transmigration of one bonded soul (reflection of Lord in a particular body), the all pervading supreme soul does not extinguish as the one ray of sun being absorbed in the solar cooker, the sun does not vanish, so is the case of one soul departing from a particular body.
An awakened soul sees thee nature playing the game of life and death but the all pervading self never diminishing in any way.


awinasi tu tadvidhi yain sarvam idam tatam i

vinasham awavyasasya na kashchit kartumarhasi ii (2.17)


The universe/world is imbibed by imperishable omnipresent self.

None can cause his destruction.

When one is able to recognize himself as that self, he is emancipated from all attachments and bondages of the Parkriti’ three fold evolutes and frees himself from the cycle of birth and death. He falls in love with god and is able to see and perceives his own self in all being and non beings.

The bondage is self imposed; it has no existence of its own.

when there is nothing except the self where from the bondage usurps.



prikrityev ch karmarhi kriyemarhani sarvashah i

yah pashayati tathaatamanamakartam sa pashayati ii


yada bhutprathakbhavam ekasthamanupashayati i

tatev ch vistaram barahamsampadyate tada ii(13.29-30)


He alone really sees; who sees all actions being performed by body alone and self is the non doer actually sees.

The moment the seeker perceives the diversified existence of beings as rooted in the one supreme spirit in form of nature, and spreading forth of all beings from the same nature, that very moment he attains Braham.



Braham is, the only truth, consciousness and bliss. He is the omnipresent pervading all.
All actions are emanating from him.
Freed from the embodiment which consists of gunas of Parkriti and being perishable the individual soul attains freedom .the freedom does not come anew, it was already there.
The attachment of free self soul with the nature has played this havoc.
But by only realizing ‘one self’ free is the freedom attained.
To see every action and every being as the result of the disturbance of gunas of nature, one sees nothing except the self and new attainment is that what already existed.

One has unnecessarily attached one self with the subtle body consisting of five sensory and the five motor organs, five pranas, manas (mind), budhi (intellect).

This attachment has taken him from one body to other body.
It is only on realizing ‘atman’ one sees Braham all along not only in himself but the same that in all being whether animated or inanimate one.

From now onwards it is necessary that one does not associates with evil persons who are solely after satisfaction of animal instincts lest he should fall into abysmal darkness from which one has now come out. Attachment is to be converted. Let the attachment remain there but transform it to an attachment with the Lord, see him in every being like one in own self. He is residing in every one, love them. There is no space to hate.

When a self soul sees that the nature is the cause of all modification and attachment is non-existing, in such a divine state one attains the experience of Supreme Self.
.
anaditawat nirguntwat parmatma ayam avyaya i

sharirasthoapi konteyah na kroti na lipyate ii


yatha sargatam sokshmadaksham nouplipyatey i

sarva avasthitodehe tathamo noplipyatey ii


yatha parkashyati eka kritsanam lokamamam raavi i

khetram khetri tatha kritsanam parkashayti bharat ii (31 to 33)




Arjun! Being without beginning and without attributes, this indestructible supreme spirit, though dwelling in the body, does nothing, nor is contaminated.


As the all pervading ether is not tainted by reason of its subtlety, so seated everywhere in the body, the self is not affected by the attributes of the body.

Arjun! as the sun illumines this entire universe, so the one Super Self illumines the whole khetra.


The self is beginning less., causeless but cause of all, the great Lord of the beings, the originator and destroyer of all, without any attribute, divine, a witness of the body, though seated in the body of all creatures neither does any thing nor it is affected by the attributes of the particular body seated wherein. See your consciousness. Has it done anything which senses accomplish with their objects?
Though appearing to be enjoyer right now because of its identification with body, this illuminator has never experienced any pleasure or pain through out its presence in the body. It was a witness to pleasure and pain as well but the self soul took every thing of dead body under going these pain and pleasure upon itself and wailed and relished.

This is untrue.

Feel it and separate yourself self soul.

Alas! You are not listening to the word of Lord Krishna himself.




Now by way of subtle examples, the over Lord is making a simple and graspable pronouncement as to how the all pervading self devolves in the bodies all creatures by still not being involved with the attributes of a particular body.


As the all pervading ether or space is not affected or decimated by any outer object so is the self-atma- paramatma- living and charging bodies of all creatures is not affected by their actions. Had it been so it would not have been possible to reincarnate another body?
See the embodiment from very close. You have to take a tour of your body. Start from top to bottom, one by one. There is no part of body which is vaccumless. The brain contain vacuum to make blood flow in it possible. Even slight block in the brain vacuum can cause its hemorrhage and death of body. Heart has space to ensure flow of blood. None can withstand artery blockade. Mouth, nose, ears, eyes are queer example of space. Above all every part of body have a space but the space in body itself is not affected from ant deterioration in the part of body. As such the self same in all and every where is unaffected by the acts of that particular body. Self soul with attachment with modification of elements that is body has unwittingly enslaved itself and by unconditional surrender to Lord, it can secure emancipation and go home like that of free prisoner.
As the sky is not affected by the presence of clouds, so is the space is an essential attribute in every embodiment, is not affected by other attributes because it is a space necessary for body. The space in nose, mouth, ears, and other part of the body makes the body functional but it is not affected by any particular function. This space is an essential ingredient of all embodiments. But space in all bodies or species of bodies remains unaffected.

So is the state of self all pervading Braham/ Lord /Soul seated in all bodies remains unaffected of the function of any particular body animate or inanimate.

But the ignorant one can not understand this simple phenomenon because of his ignorance is bliss in his own domain.

As one sun illumines the entire universe without any difference and whole world is visible in its light. The self effulgent Atma / Soul omnipresent /only sustainer-destroyer-creator of the universe is ‘one’ illuminating the entire universe without any difference. It is the human race which has created all these differences. The lord has created all with same system but you in company of qualities of nature have created everything out of your mind set.

One is neither mind nor senses nor body but one is consciousness illuminating all of them and is free from all evolutes of this body like a sun being free from entire universe.

khetrakhetrgyorevamatram gyanchakshusha
bhutparkritimoksham ch ye viduryanti te param (13.34)

Those who thus perceive with the eyes of wisdom the difference between the khetra and khetragya and the phenomenon of liberation from the Parkriti with its evolutes, reach the ultimate destination.

The realization of self, its inscrutable power of illusion, its evolutes and liberation by detachment from them leads one to the supreme self within this life. And realization can be made. Lord in this chapter has elaborated the body, its components, making it clear that it is made of five basic elements and the embodiment is to undergo all the fruits it has been destined.
Lord has also made discourse about what is knowledge and what is ignorance. What is the nature and how self soul gets involved with it. With identification with three qualities of nature the self soul undergoes distress and experiences happiness. These qualities and attachment with them is further cause of fresh incarnation.

If one detaches itself from them, it stands liberated in this life itself.

By knowing these qualities and how to detach one from them is very easy.
Our identification with fake and transitory embodiment is the impediment which has to be done away as soon as possible.

Liberation is at a second’s distance but this distance is to be traveled by your self under the able guidance of enlightened one. But even guide can tell the way. You have to travel yourself. Without moving yourself, you cannot realize yourself

(Thus ends chapter 13 consisting difference of embodiment and its knower)