Arjuna said: Prakṛti (Nature) and Purusha (the Lord of Nature), kṣhetra (the Field) and Kṣhetrajña (the knower of the Field) – these I desire to know; and also knowledge and the knowable, O Keshava.

The dialogue is entering a new phase of enumerations, making the subject of spiritual knowledge lucid and more sādhanā-oriented. Of the three broad sections of the Text, thirteenth chapter marks the beginning of the third dealing with the subject of spirituality in greater depth and detail. Arjuna’s enquiry provides a new focus for Krishna to speak on. Prakṛti is the changeful material part of Creation, and Purusha, the non-changing conscious substratum. Arjuna also wants to know the Knower (Kṣhetrajña) as distinct from the Field of activity (kṣhetra), and also the knowable (jñeyam) as distinct from knowledge (jñānam).

Lord Krishna said: O Kaunteya (Arjuna), this body is called kṣhetra, the Field. Knowers of Truth say that whoever knows this, is the Kṣhetrajña, the knower of the Field.

Just like any other branch of knowledge, spirituality also has a set of concepts and postulates, like kṣhetra, Kṣhetrajña, jñānam and jñeyam. Every concept is meant to help the process of understanding. Through it, the seeker gains knowledge and grows, until at last he reaches and gains the final objective, to feel contented and fulfilled. This applies to Arjuna too, a full seeker. Any activity needs first a ground or field to host it, which consists of a variety of small and big factors. This field, together with the associated factors, will have to be known, studied and applied variously to perform the intended task. Thus comes a sentient presence, capable of thinking and assigning the relevant factors to effect and accomplish the performance. The 'Field' and its 'Knower' always go together. As a pair, the two fill the whole Universe.

Know Me (the supreme Reality) to be the Knower of the Field, in all fields. I consider the knowledge of both kshetra and Kshetrajña as true spiritual wisdom.

Although there are innumerable fields of activity, the Knower (Kshetrajña) is only One. How this is so will be explained subsequently. The world or creation being vast and extensive, activities in it are obviously infinite. Every object is a kshetra, hosting its activities. But the Kshetrajña is the same in all. In other words, the ken of matter and energy is quite extensive, necessitating numerous kshetras, activity centres. But the sentience present in them is singular, unfragmented. The One co-existing with endless many. This is no contradiction; instead it is a harmony, amazing in every way, warranting deep research. Krishna adds that true knowledge is that wherein one knows well both the kshetra and Kshetrajña. In fact, this ‘one in many’ is the sole message of the entire dialogue.

Hear from Me in essence: What that Field (kshetra) is, what are its characteristics and various modifications, wherefrom and how it has originated; and also what He (the Kshetrajña) is and what are His powers.

In contrast to the Self and Self-knowledge Krishna was exposing right from the start, here now he refers to kshetra and Kshetrajña – a proper knowledge of which will make spiritual pursuit easier. The Self is traceable within the body, though it is not part of the body. Likewise, the Kshetrajña is traceable in the kshetra, though they are in full contrast to each other. This is a mystery, no doubt. But in resolving this mystery lies the ease and facility of living, seeking as well as spiritual enlightenment. For all the problems the mind and intelligence face, spiritual wisdom gives a full redress. Krishna discusses the subject only to ease out spiritual pursuit and enlightenment. In discussing these subtle concepts and trying to understand and assimilate them, lies the deeper spiritual sādhanā. Yet, many do not have a clear assessment of it.

(All this) has been sung by the Rishis (Seers) in many ways, in distinct metres; and also has been established by the rational words and phrases of Brahma-sūtras (aphoristic statements delineating Brahman, the supreme Reality).

Rishis, given to spiritual reflection and contemplation upon the genesis of experience and knowledge, have sung eloquently about what they experienced and discovered. It is in enchanting poetic compositions, set to different metres, as we find in the Vedas, particularly the Upanishads. These are paramount in every way. Though not inscribed on palm leaves, as was the practice later, the treasure had been preserved indelibly by the Guru-śiṣya lineages so well. Moreover, Brahma-sūtras, an aphoristic composition dealing with the ultimate Reality, which is the same as the inmost Self, are well known for their unassailable reason and logic. While Upanishads are revelations, Brahma-sūtras are well thought out rational presentations. The ancient Upanishads, together with the much later compositions of Brahma-sūtras and Bhagavad Gita, constitute Prasthāna-trayam – the three scriptural texts forming the fundamental basis for all our spiritual wisdom.

The five subtle elements (space, air, fire, water and earth); then the ego, intelligence, the unmanifest existence (avyakta), the ten organs (of knowledge and action) and the mind; then five objects of sensory perceptions (sound, touch, colour, taste and smell); desire, dislike, pleasantness, unpleasantness, the aggregate-body, consciousness and resolve – these constitute kshetra with its multiple derivatives.

Here Krishna explains the ramifications of creation in a simple manner. What constitute the material world, what constitute our personality, and what is their mutual relationship? All knowledges and their applications are the result of a research-oriented approach and finding. The same qualitative rational approach is necessary in spiritual seeking as well, alludes Krishna. See how he now lists the virtues and excellences that constitute true spiritual wisdom.

Sublimation of pride, non-ostentation, non-hurting, tolerance or forgiveness, straight-forwardness, adoring and serving the Teacher, cleanliness (of body and mind), stability and steadfastness, self-control;–

After explaining briefly kṣetra and Kṣetrajña, Krishna discusses knowledge. Knowledge is not a simple mental or intellectual product like thought, emotion or even a mathematical formula. Unlike sensory knowledge, which is objective, spiritual knowledge is a cultural outcome, born of inner refinement and enlightenment. It follows an all-fold dedicated pursuit. Krishna presents a set of qualities, which together form true spiritual knowledge. First of them is humility, not smitten by undue self-importance or self-pride. The seeker should follow the respectable path, but not look for honour or respect from others. Avoid ostentation. Non-hurtingness and tolerance are indispensable. So too is straightforwardness. Render loving service to the Teacher, regarding it as true worship. Cleanliness and hygiene are imperative. One should grow in stability, a serene unshakeability. Self-discipline is an integral part of spiritual knowledge.

Not being passionate about sensory objects, freedom from egoism, seeing clearly the trouble and torment associated with birth, death, old age, disease and affliction;safeguarding against delusional clinging to children, wife, household, etc. and the resultant suffering, always being even-minded in favourable and unfavourable turn of events.

Krishna continues with the enumeration of virtues and disciplines that constitute spiritual knowledge. Life is interacational, and interactions are always at the sensory level of the body. Senses interact with their respective objects, near and far. Eye interacts with colours and shapes, ear with sound, nose with smell, skin with touches and tongue with taste. All these transpire in the form of contacts, which means every interaction is sensed in one’s own body, not a millimetre away. All attractions and repulsions are residing in the senses. Hence dispassion to sensory objects is indispensable for the seeker. Spiritual knowledge rests on dispassion. Foster no ego. Have no doership, enjoyership or sufferership with regard to any act, its outcome or possession. Every time, these should be consciously dissuaded by the mind and intelligence. This is an attitudinal orientation one has to fervently imbibe and grow. The whole process works inwardly, in the mind and intelligence. How to be free of doership, etc.? Everything is done by Nature, through its guṇas, namely sattva, rajas and tamas (3.5). Nature, with its qualities, alone activates all organs in the body. This fact, nay truth, should guide the seeker every time. Interactions should not subdue or overpower this understanding. Let interactions continue, but sublimated by this understanding. Repeated introspection over the ills of the world will help growing dispassion. Passion, though towards sense objects, grows verily in the mind. Treat it at the source level by intelligence, applying truthful introspection. Foster no undue identity with family members. All are part of the world, like the five great elements. Let everything be, but none should subdue your clear vision any time. The enumeration of characteristics representing Knowledge continues.

Unflinching devotion and yoga of exclusive loyalty to Me (the Teacher who exposes the supreme Truth); the habit of seeking seclusion and finding joy in it; lack of interest in and disinclination to be with crowds and the din and bustle of the world.

Krishna is the spiritual Teacher. Arjuna his disciple. Arjuna had made this clear right in the beginning (2.7). The devotion Krishna refers to is of the seeker to his Teacher. It should be unswerving. Krishna uses a strong word: non-desultory devotion. It means, any kind of dilution or corruption in this will be gravely disharmonious. In spiritual seeking, everything depends upon one’s Guru. He alone reveals the Truth, which, though reigning within the body, is imperceptible to the senses. Faithful listening and following the Teacher’s words has ineffable effect. Love to be in secluded places. Living in Ashrams for a spell periodically is very helpful. Avoid crowds and multiple interests and indulgences. Filter your habits and choices. Narrow down to spiritual seeking and inner application. Spiritual progress will then be faster.

Being constantly given to spiritual introspection, perceiving the true object of life as determined by the tenets of spiritual wisdom – all these together (beginning from verse 13.8) constitute true wisdom. Everything else is sheer ignorance.

To conclude, Krishna is stressing two qualities: (1) The seeker should consistently be given to spiritual contemplation, which should sublimate all activities and interactions during the non-meditative hours. (2) The seeker should always visualize the true goal of spiritual knowledge. It should always be a beacon light constantly shining in and through all his activities and interactions. Krishna pronounces that all these qualities and virtues constitute true spiritual wisdom; all else is sheer ignorance. Spiritual wisdom is not just a theoretical knowledge of Brahman or the Self. True knowledge represents a complete transformation of our personality. Enlightenment must bring an expanse, elevation and freedom.

I shall now describe clearly that which should be known, knowing which one attains immortality. It is the beginningless, supreme Brahman, which is neither existence nor non-existence.

Krishna has first set forth the qualitative and behavioural enrichment the seeker must gain. He now describes the singular, supreme Truth, which ought to be known. And by knowing which one realizes his real immortal identity. Everyone regards himself as mortal. But one's body alone is mortal, not 'I', the Self. The Self, Consciousness, animating the body, is immortal. Krishna has pointed out this fact of immortality right from the start (2.12, 19, 20). Spirituality dispels fear of death. The only aim of spirituality is to realize the Self, and drop all desire, hatred and fear, for ever. Brahman is beginningless. It is neither existence, nor non-existence. Time, existence and non-existence become relevant only in the objective field, and cannot apply to Brahman, the Subject!

With hands and feet, eyes, head, face and ears everywhere, it stands embracing all.

The one Truth to be known is the source of everything. Undoubtedly, it is the power and presence that animates our body, shaping every cell of it independently in the mother's womb. It alone forms eyes, ears, nose, tongue and skin, to generate sensations like touch, smell, taste, sound and sight, whereby sense objects are perceived. Being omnipresent, it can, when necessary, also effect perceptions everywhere, without senses. This is how it produces the inner dream phenomena, quite similar to the wakeful world and all it contains. All potentials, the display of world-objects, actually inhere in Consciousness, which permeates the body and the rest of the world. That power alone gets infused into one's body, its parts and organs, like eyes, ears, nose, skin and tongue. Hence Consciousness can cause anything anywhere in the world. It is like the quality or power of water are the same, whether in ocean, river, lake, tank or well. Krishna's statement that the supreme Truth has “hands and feet everywhere”, “eyes, head and face everywhere”, is true in this sense. How is the foetus being shaped with all senses and limbs, each with its respective power? Obviously, all the powers belong to the ovum and sperm. Like this, the powers and potentials are present everywhere, as Consciousness is all-pervading. Without the senses too, Consciousness can sense all objects. It penetrates and surrounds everything and all. As all sensory powers inhere in it, can it not sense without the physical senses? Senses are gross, made of matter. But

With hands and feet, eyes, head, face and ears everywhere, it stands embracing all.Revealing all sense-objects, though itself devoid of senses, it is dis-attached, yet the sustainer of all, attribute-free, the enjoyer of all qualities.Present outside and inside the beings, mobile and immobile alike, it remains incomprehensible due to its subtlety. It is far away, yet close by too.

The one Truth to be known is the source of everything. Undoubtedly, it is the power and presence that animates our body, shaping every cell of it independently in the mother's womb. It alone forms eyes, ears, nose, tongue and skin, to generate sensations like touch, smell, taste, sound and sight, whereby sense objects are perceived. Being omnipresent, it can, when necessary, also effect perceptions everywhere, without senses. This is how it produces the inner dream phenomena, quite similar to the wakeful world and all it contains. All potentials, the display of world-objects, actually inhere in Consciousness, which permeates the body and the rest of the world. That power alone gets infused into one's body, its parts and organs, like eyes, ears, nose, skin and tongue. Hence Consciousness can cause anything anywhere in the world. It is like the quality or power of water are the same, whether in ocean, river, lake, tank or well. Krishna's statement that the supreme Truth has “hands and feet everywhere”, “eyes, head and face everywhere”, is true in this sense. How is the foetus being shaped with all senses and limbs, each with its respective power? Obviously, all the powers belong to the ovum and sperm. Like this, the powers and potentials are present everywhere, as Consciousness is all-pervading. Without the senses too, Consciousness can sense all objects. It penetrates and surrounds everything and all. As all sensory powers inhere in it, can it not sense without the physical senses? Senses are gross, made of matter. But Consciousness is not matter. It is the spiritual presence, possessing sensory powers to cause all kinds of perceptions. Though it is the source of life of all beings, it has no delusional clinging to anything of creation. Each being is living on another, all together forming a huge cycle. In this, cruelty and sinfulness reign equally as innocence and straightforwardness. The kingfisher catches fish, its prey, from water. In doing so, the bird does not incur any sin, nor does the fish pay for any sin! In everything is the unaffected, indestructible presence. Neither sin nor virtue is involved in the whole process (5.15). In the huge cycle of Creation, everything has its place, displaying mutuality and harmony. The knowable is outside and inside alike, of all beings. Hence it is afar and also near. Due to its subtlety alone, it becomes ungraspable. Through sharpened and purified intelligence, it can still be deciphered and realized.

Revealing all sense-objects, though itself devoid of senses, it is dis-attached, yet the sustainer of all, attribute-free, the enjoyer of all qualities.

The one Truth to be known is the source of everything. Undoubtedly, it is the power and presence that animates our body, shaping every cell of it independently in the mother's womb. It alone forms eyes, ears, nose, tongue and skin, to generate sensations like touch, smell, taste, sound and sight, whereby sense objects are perceived. Being omnipresent, it can, when necessary, also effect perceptions everywhere, without senses. This is how it produces the inner dream phenomena, quite similar to the wakeful world and all it contains. All potentials, the display of world-objects, actually inhere in Consciousness, which permeates the body and the rest of the world. That power alone gets infused into one's body, its parts and organs, like eyes, ears, nose, skin and tongue. Hence Consciousness can cause anything anywhere in the world. It is like the quality or power of water are the same, whether in ocean, river, lake, tank or well. Krishna's statement that the supreme Truth has “hands and feet everywhere”, “eyes, head and face everywhere”, is true in this sense. How is the foetus being shaped with all senses and limbs, each with its respective power? Obviously, all the powers belong to the ovum and sperm. Like this, the powers and potentials are present everywhere, as Consciousness is all-pervading. Without the senses too, Consciousness can sense all objects. It penetrates and surrounds everything and all. As all sensory powers inhere in it, can it not sense without the physical senses? Senses are gross, made of matter. But

Present outside and inside the beings, mobile and immobile alike, it remains incomprehensible due to its subtlety. It is far away, yet close by too.

The one Truth to be known is the source of everything. Undoubtedly, it is the power and presence that animates our body, shaping every cell of it independently in the mother's womb. It alone forms eyes, ears, nose, tongue and skin, to generate sensations like touch, smell, taste, sound and sight, whereby sense objects are perceived. Being omnipresent, it can, when necessary, also effect perceptions everywhere, without senses. This is how it produces the inner dream phenomena, quite similar to the wakeful world and all it contains. All potentials, the display of world-objects, actually inhere in Consciousness, which permeates the body and the rest of the world. That power alone gets infused into one's body, its parts and organs, like eyes, ears, nose, skin and tongue. Hence Consciousness can cause anything anywhere in the world. It is like the quality or power of water are the same, whether in ocean, river, lake, tank or well. Krishna's statement that the supreme Truth has “hands and feet everywhere”, “eyes, head and face everywhere”, is true in this sense. How is the foetus being shaped with all senses and limbs, each with its respective power? Obviously, all the powers belong to the ovum and sperm. Like this, the powers and potentials are present everywhere, as Consciousness is all-pervading. Without the senses too, Consciousness can sense all objects. It penetrates and surrounds everything and all. As all sensory powers inhere in it, can it not sense without the physical senses? Senses are gross, made of matter. But

Though indivisible, it appears divided in beings (with their individual ego-centre). It is to be known as the originator, preserver and dissolver of all.

Can the singular Reality give rise to manifold creation? But, just because the supreme Reality is not within the reach of one's sensory perception, can the manifold be denied? This is a persistent enquiry. The answer is conclusive. That which displays the manifold has to be different from the manifold display, is an undeniable reasoning. A human can deliver humans, beast delivers beasts. But what about the life-force that animates all kinds of beings? It has to be different from all the animated variety. 'Non-dual or non-plural' means and denotes this. Though indivisible, says Krishna, the Supreme appears to be divided, like many items displayed in dream. Single Consciousness instantly becomes many dream objects. Can you deny the fact of dream? The wakeful manifold is also alike, originating from the One. The entire objectude is but a display. Its source is within the body.

It is the effulgence of all luminaries. It is said to be beyond darkness (ignorance). It is Knowledge, the One to be known and reached by Knowledge alone. It is established in everyone’s heart.

Krishna is explaining the Kṣetrajña, describing it as the supreme source of light, the revelatory power. For all the brilliant entities, it is the one source, which is beyond darkness. Brilliance is not just the external light, distinct to the eyes. Like external sensory objects, we have internal, invisible ones too, like thought, emotion, enquiry, knowledge and memory. In fact, all products of mind and intelligence are also subtle objects revealed by the same 'I'. Wakefulness results in sensory luminosity. But, who reveals what is brought in by the senses? In dream, in the absence of sensory signals who reveals the dream world? The real source of both outer and inner 'light' thus transcends light and darkness. In fact, all dualities and multiplicities prevail only because of this transcendental singular presence.

Thus briefly have been stated the kṣetra, knowledge, and what ought to be known, are. My devotee, having known this, becomes fit to attain My state (the supreme state).

Of the six concepts Arjuna sought to know, Krishna has covered kṣetra, jñāna and jñeya. In two ślokas he described kṣetra, and then enumerated 20 limbs (virtues) as constituting true spiritual wisdom (jñāna). He explained the Truth to be known (jñeya) in six verses (13.13-18). Krishna briefly spoke about Kṣetrajña first. The description given to jñeya, in fact, relates to Kṣetrajña. So, only the concepts of Prakṛti and Puruṣa are left to be covered. The seeker who gains knowledge of the kṣetra, jñāna and jñeya, Krishna says, will become fit to attain Krishna's own spiritual state of wisdom and realization. This is a very important revelation, as it clarifies that Krishna's spiritual state is not exclusive to him. Anyone is free to attain it. Every human has a body, mind, intelligence and ego. Right employment of these will enable one to gain the true spiritual state of fulfillment.

Know both Prakṛti (Nature) and Purusha (the Soul) as beginningless (transcending time). Know all modifications and qualities as born of Prakṛti alone. (Purusha remains ever the same).

Prakṛti (Nature) consists of the five elements, pañca-bhūtas, which are beginningless. None can say when they emerged or evolved. So also the Purusha, the conscious source to mould them further into life forms with varying capacities, is beginningless. Prakṛti, an aggregate, is subject to changes, as each of its constituents will act upon the others, leading to endless actions and reactions. But this is only within the elements of Prakṛti. As for Purusha, He only enables the whole process to be on, remaining a facilitator, not involved in it the least. Time, causality, and changes – all are within the ken of Nature. But Nature as a whole and its conscious substratum, the Purusha, are eternal, transcending time.

In producing all kinds of outcome, including our body, with instruments of action, the limbs and senses, Prakṛti (Nature) is the sole cause. In experiencing sukha and duḥkha, Purusha is the cause.

Creation consists of two distinct facets. Various kinds of activities, together with small and subtle as well as big and gross instruments, are the first. With the eyes we see, with the hands we hold, with the legs we walk. Activities as well as the instruments employed for those, come under Prakṛti consisting of three guṇas, namely sattva, rajas and tamas. All matter-energy modifications are caused and sourced by Nature. As for the second facet, whenever knowledge, understanding, experiences, and conscious reactions and outcomes transpire, then mere nature is not sufficient. Purusha, associated with Prakṛti, becomes necessary. Purusha causes and enjoys multiple responses resulting in happiness and unhappiness. Purusha is so called, because seated in each body, he coordinates all the sensory, mental and intellectual functions. At the Cosmic level, God becomes Purusha, as He dwells in all beings. Prakṛti is like an instrument the wielder Purusha employs variously to manifest all activities in the Universe.

Purusha, dwelling in Prakṛti (Nature), experiences the outcomes brought by its qualities (guṇas). His clinging to these qualities is the cause for births in good or bad wombs.

Purusha represents sentience, consciousness, which has no form, shape or attendant qualities. Purusha is totally unlike pañca-bhūtas, which are an aggregate of inert and insentient matter that constitutes the world. Prakṛti undergoes ceaseless changes and modifications, all of which are experiential. But for Purusha’s presence, no experience of any kind will be possible. The discrimination to be inculcated is that there is a clear distinction between Prakṛti and Purusha. All changes and transitions transpire within the field of Prakṛti. But all experiences flow from Purusha, who is unlike Prakṛti, but dwells throughout in it. Thus, one cannot think of Prakṛti alone. Though dwelling in and associated with Prakṛti always, Purusha does not the least lose His distinction and absoluteness.

Purusha, dwelling in the body, witnesses, permits, supports and experiences everything. The overlord of all, He is also said to be Paramātmā, the supreme Self.

Krishna has already stated that Kshetrajña is distinct from kshetra that consists of the whole creation, including our body and all changeful experiences in it. Here he says that the Purusha dwelling in this body is truly the transcendental, supreme Self, called Paramātmā. He is the unchanging witness as well as the sovereign Lord of all the activities and experiences. Prakṛti remaining the object, outer and inner, Purusha shines as its distinct Subject. Despite this distinction, Purusha permeates throughout Prakṛti, causing and presiding over all that transpires in it. That such an indwelling presence is there, involved in but distinct from all changes, will be clear, if we enquire into ourselves. The ‘I’ shines, involved with everything the body does, but ever distinct. The ‘I’ indicates this Purusha inhering in Prakṛti, but distinct from it, as the singular Subject, the supreme Self.

Whoever thus knows the Purusha and Prakṛti along with its (Prakṛti’s) attributes, will not court any further birth, no matter how he lives.

One's knowledge becomes full when it covers the constantly changeful Prakṛti as well as the ever changeless Purusha. Everything in the world transpires within the ambit of constantly changeful Prakṛti. The only other factor is the singular Purusha, who, abiding in Prakṛti, causes all experiences. Nevertheless, Purusha himself does not change at all. The term 'I' denotes this Purusha. Everything else is 'mine', not 'I'. Whatever is 'mine' changes, but the 'I' does not. Krishna says that one who knows both Purusha and Prakṛti, overcomes bondage. Changeful Prakṛti cannot cause any lasting bondage. And Purusha, ever the same, also cannot. On what account does the bondage accrue then? Actual wisdom is to realize that the 'I', which is truly the supreme Purusha, is always free. It only appears to be bound by Prakṛti's guṇas.

Resorting to exclusive meditation, some perceive the Self in them by their self. Some others do so by assiduous introspection (Vicāra or Sāṅkhya-yoga), while others accomplish the goal by taking to Karma-yoga.

Krishna so far discussed the spiritual truths, principles and values. Here now he speaks about the means, the sādhanā, by which one can attain the spiritual goal and abode. He refers to three paths. All the three lead to the same fruition. First is exclusive meditation, by which the mind processes dissolve, revealing their very source, the Self. The second is Sāṅkhya, a dedicated, infusional introspection, in which the mind and intelligence are transformed by instilling the essence of the spiritual truths. The inner personality gets purified and enriched, and intelligence perceives the subtlest presence, the Self, within. The third is Karma-yoga, wherein the emotional and intellectual preferences and prejudices are sublimated through activity and interactions pursued with yoga-attitude, the seeker becoming sthita-prajña and sthita-dhee (as explained in Ch 2).

There are yet others who, ignorant of these paths, take to sādhanā listening to others’ expositions. Such seekers also, given to assiduous listening and sincere pursuit, transcend mortality.

Our tradition and culture are quite inclusive. Not all have the intellectual grace and acumen to read and pursue spiritual wisdom all by themselves. They look for someone to expose the subject for them. Even they, says Krishna, overcome death if they pursue with full faith and one-pointed dedication to what they listen. Good exposition with the message it conveys destroys ignorance, and thereby bestows immortality. In fact, our country has the age-old culture of exposing ethics and spirituality through widespread public narration. In every generation, there will be some traditional exponents. They invariably grow under expert narrators, who move from place to place. Some noble souls host them and arrange for a devout audience to listen to their narration. Our society has the culture to take to such events with fondness and dedication. An effective narrator can lead listeners’ minds and hearts. It is an art, calling for adequate learning, societal fondness and dedication.

Whatever being, mobile or immobile, is born, understand it to be an effect of the conjunction of Kshetra and Kshetrajña (Nature and Consciousness), O the great among Bharatas (Arjuna).

This is Krishna’s summary statement, making his exposition simple and easy to pursue. Entire creation consists of movable and immovable things, made up of kshetra (verses 6 & 7) and Kshetrajña (verse 3). There is no existence or expression in creation, which does not contain kshetra and Kshetrajña, the material and sentient aspects. Division of existence into living and non-living is not final. The difference is only superficial, not ultimate and absolute. Senses may register their impression, but the truth the intelligence has to reveal is different, as in the case of the sun rising, moving and setting. Anything can exist only when the Kshetrajña is immanent in it. Nothing bereft of Consciousness can ever be. Right from the 2nd chapter Krishna has been stressing this all-pervading, singular nature of Consciousness. The whole objectitude is an appearance in the Subject Consciousness.

He who perceives the supreme Lord as established in all beings equally, further as the imperishable presence in all perishable entities around, is the real Seer.Perceiving the Lord as equally present everywhere and in all alike, such a one does not destroy the Self by the self, and hence attains the supreme spiritual state.

We should not forget the relevance and beginning of this war-field dialogue. Arjuna, the distinguished fighter, came to the battlefield in all enthusiasm and resolve to fight the unprecedented war. At his command, Krishna drove the chariot and stopped it in front of Bheeshma and Drona, to enable Arjuna to inspect the armies and decide upon his strategy for the battle. The very sight of relatives, grandfather and teachers unnerved Arjuna totally. Saying he would not fight, he laid his weapons down, and sat, unable to stand. Four and a half million fighters had assembled there – all were to kill or to be killed. Arjuna could not contain the consequences of the impending war. Krishna did not allow this. He began exhorting Arjuna in very powerful terms, to redeem him from his fear, apprehension and delusion. Krishna keeps that trend throughout. Stripped of its limited relevance to the war, Krishna’s instruction relates to life and activities as a whole, where such questions, doubts and delusions may assail the mind. That is why Krishna reveals the whole philosophy of existence, life and its implications, providing sufficient clarity to resolve all the problems. Krishna thus makes it absolutely clear that nothing in the world, is without the imperishable Soul. This one thought should insulate anyone from all kinds of negativity and fear of destruction. That the Soul is imperishable is the first message Krishna gave right in the beginning (2.12,19,21). The vision becomes full and absolute, when one finds the presence of the Supreme in everything big and small. Be sure that the supreme Reality alone is, all the time everywhere, no matter whether it is an ant or an elephant. One has also to realize that the essential being or existence is the same everywhere. It is different from the material body. The material part does not constrict or encase that being. The being remains the same, absolute, untouched by material limitation and fragmentation. This feeling of indestructibility reigns so well and fully in the Knower that nothing in the world affects him the least. It is because of the fact that all beings are primarily the imperishable in multifarious expressions. In that a large variety of conditions, plights and fates reign. Birth, growth, decline and death do feature. Besides these, killing of various kinds also have a place, involving amazing levels and degrees of seeming cruelty. Cruelty in humans compels one to evaluate it variously. But what about cruelty in non-humans, especially what the animals resort to for the sake of their own food and nourishment? When the situation is well probed into, one cannot escape the fact that all this is the display of Prakṛti, Nature, which does not affect Purusha, which is indestructible! Such a perception alone redresses all grief, doubt, and sense of loss or destruction!

He who ‘sees’ all kinds of activities as instrumented by Prakṛti alone, and likewise sees the Self as ever the non-doer, is the true Seer.

Prakṛti is an aggregate of un-imaginable display of activities, with Purusha manifesting it throughout. Prakṛti brings about the whole cause and effect sequences, which in turn, bring about myriad activities, reactions, interactions and their countless outcomes. The process is on in minute as well as majestic dimensions. Enabling all these variegated processes, Purusha, the Self, remains still. But for Purusha’s presence, nothing will transpire and become cognizable. Nonetheless, Purusha is not involved in causing anything. True vision consists in holding Prakṛti to be the sole cause for everything, Purusha remaining free and actionless. By identifying oneself with Purusha, the Knower becomes free from the bondages created by Nature’s activities!

When one perceives all diverse beings as abiding in the One, and spreading forth from It, he attains Brahman.

By explaining the various concepts, Krishna points that all of them finally take the seeker to the Self in himself, the only changeless identity in the entire Creation. Everything else forms the vibrant Prakṛti, with its mobile and immobile aspects. Prakṛti by itself will not be able to function. Puruṣa has to support everything big and small. Even the alternating experiences of sukha and duḥkha are indisputably revealed by the Puruṣa. To discern the unchanging Puruṣa and identify with Him, the understanding that all else comes within the orbit of ever-transforming Prakṛti, will be the best persuasion for the seeker. Remember Krishna’s first description of kṣetra. He included sukha-duḥkhas, desire, hatred and awareness in it (13.7). Puruṣa stands distinct from all forms of existence and expression. And he is within the body, denoted by the term 'I'.

The inmost Soul, being beginningless and free of any attribute, is Imperishable. O Kunti's son (Arjuna), though dwelling in the body, It neither does anything, nor gets tainted the least.

The endless Creation is an extension from within. There is no growth from without. It is not like a product being produced from a source material. The entire Creation manifests in Puruṣa. But Puruṣa, being beginningless and devoid of forms and qualities, is irreducible, inexhaustible, absolute. Though present in every being, whose body undergoes constant activities, the Paramātmā within is totally non-active, hence has no affectation of any kind at all. Though one’s body and surrounding Nature are always inwardly and outwardly active, in the inmost presence, Paramātmā, no vibration of any kind transpires. Consequently no touch, contact or effect of any kind can ever be in the Paramātmā. This is the uniqueness of the whole Creation and whatever transpires in it. It remains ever the same in essence.

Just as the all-pervading space, due to its subtlety, does not court any stain, the Soul, permeating throughout the body, is not tainted by anything (happening to the body).As the one Sun illuminates this whole world, so does the one Subject Consciousness (Kṣetrī) reveal the entire object-world (kṣetra), O Bhārata.

Krishna, in conclusion, gives two illustrations from the object world to explain how the Soul remains absolutely unaffected while bringing about the perception of the entire object-world. Of the five elements, space is all-pervading due to its subtlety. Likewise, the Soul in our body is subtle and all-pervasive. The space, while hosting the tremendous activities of the Universe, never gets tainted by them. The Soul too, while allowing all the functions of the body-mind personality, never gets affected the least by them. As the single Sun reveals the infinite variety of objects, the One Soul reveals all the forms and activities manifesting in Prakṛti. The Soul’s spiritual brilliance is what enables the mind and intelligence to comprehend the objects. The Soul also reveals the subtle inner pulsations like thought, emotion, knowledge, etc. It wakes you up from sleep, revealing your own presence and that of the world around. At the end of the day, the same Soul wipes off all wakeful impressions and puts you to sleep, making all objects extinct. Sun’s brilliance is external, visual. The Soul’s is an inner spiritual splendour, revealing everything inside. Even the external objects perceived by the senses, will have to be revealed by the Soul to be known by us. This is in full answer to Arjuna’s enquiry and need: How to fight the grandfather and teachers? The very thought evoked untold emotional turbulence and ethical resistance, which are creations of his mind and intelligence. Krishna’s appeasing and enlightening revelations are such that, if absorbed, they will comfort the mind and enlighten the intelligence of one and all.

Those who, with the power of spiritual insight, know the difference between the Field (Kṣetra) and the Knower of the Field (Kṣetrajña), and equally the truth about the freedom from the stronghold of Prakṛti, reach the Supreme.

Though Arjuna enquired about six items in the beginning of the chapter, and Krishna also explained them, in conclusion Krishna points only to the concepts of Kṣetra and Kṣetrajña. Knowing the kṣetra is rather easy, but to know the Kṣetrajña is not so. If the kṣetra is the object, Kṣetrajña is the Subject. If Kṣetra is transforming, changeful, ever and ever, the Kṣetrajña, the Self, is absolutely changeless, imperishable. In fact, the only changeless existence we can think of is the Kṣetrajña, the Self. The only place where one can search for and find the Kṣetrajña, is within one’s own body. This is what everyone denotes by the term ‘I’, not knowing its real dimension. It is experiential to all. But, a full understanding of its difference from the kṣetra, is to be realized by discrimination, contemplation and Self-absorption.