यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ।।13.27।।
yāvat sañjāyate kiñcit sattvaṁ sthāvara‑jaṅgamam kṣetra‑kṣetrajña saṁyogāt tad viddhi bharata‑ṛṣabha
Translation
O best of the Bharatas, whatever moving or unmoving being you see in existence, know it to be a combination of the field of activities and the knower of the field.
Word Meanings
yāvat — whatever; sañjāyate — comes into being; kiñcit — anything; sattvam — existence; sthāvara — not moving; jaṅgamam — moving; kṣetra — of the body; kṣetra-jña — and the knower of the body; saṁyogāt — by the union between; tat viddhi — you must know it; bharata-ṛṣabha — O chief of the Bhāratas.
Understanding the Verse
In this concise verse, Lord Krishna draws the seeker’s attention to the fundamental duality that underlies all of creation: the field (kṣetra) and the knower of the field (kṣetrajña). The Sanskrit term yāvat sañjāyate kiñcit sattvaṁ points to every entity that comes into being, whether it is the smallest particle or the most complex organism. By stating "sthāvara‑jaṅgamam", Krishna emphasizes that the world consists of both the immovable (the body, the material matrix) and the moving (the senses, thoughts, and actions) – a reminder that the universe is a dynamic tapestry of stability and change.
The phrase kṣetra‑kṣetrajña refers to the inseparable relationship between the field and its perceiver. The field (kṣetra) is the body, mind, and all outward manifestations; the kṣetrajña is the conscious principle that experiences and knows this field. Krishna’s instruction “saṁyogāt tad viddhi” – "know it to be the union" – urges Arjuna (and the reader) to recognize that reality is not a collection of isolated objects, but a seamless integration of material existence and the awareness that observes it. This understanding dissolves the illusion of separateness and lays the groundwork for true wisdom.
From a philosophical standpoint, this verse encapsulates Advaita’s principle of non‑duality. The field and its knower appear distinct only because of ignorance (avidyā). When the seeker discerns that the self (purusha) is the immutable witness of all phenomena, the material world loses its oppressive grip, and liberation (moksha) becomes attainable. Krishna’s guidance therefore is both epistemological and soteriological: it teaches correct knowledge (jñāna) as the means to spiritual emancipation.
Practically, recognizing the field‑knower relationship transforms everyday experience. When emotions, desires, or external circumstances arise, one can see them as merely parts of the field, while the steady awareness remains untouched. This perspective cultivates equanimity, allowing actions to be performed without attachment, as the true self is never entangled in the transient play of the field. Thus, the verse offers a roadmap for living in the world without being bound by it.
Finally, the address to "bharata‑ṛṣabha" – the chief of the Bhāratas – underscores the universality of this teaching. It is not limited to a single individual but applies to every seeker who aspires to understand the ultimate reality. By internalizing the truth that all existence is a synthesis of field and knower, one aligns with the Gita’s broader message of self‑realization and divine communion.
