BG 13.1: The Lord said: This body, O Arjuna, is called the Field, Kshetra. He who knows it is called the Field-knower, Kshetrajña, by those who know the self.

BG 13.2: And know Me also as the Field-Knower in all Fields, O Arjuna. The knowledge of the Field and its Knower is, in My view, the true knowledge.

BG 13.3: Listen briefly from Me what the Field is, and what it is like, what its modifications are, what purpose it serves, what it is; and who the self is and what Its powers are.

BG 13.4: It has been sung by seers in various ways, in various distinctive hymns, and also in the well-reasoned and conclusive words of the Brahma-sutras.

BG 13.5: The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses and the one, besides, the five objects of the senses;

BG 13.6: Desire, hatred, pleasure and pain and the combination that constitutes the basis of consciousness (or the individual self). Thus this Kshetra has been briefly described with its modifications.

BG 13.7: Modesty, absence of ostentation, non-injury, patience, sincerity, service of the preceptor, purity, firmness and self-restraint;

BG 13.8: Absence of desire with regard to sense-objects, and also absence of egotism, the perception of evil in birth, death, old age, disease and sorrow;

BG 13.9: Non-attachment, absence of clinging to son, wife, home and the like, and constant even-mindedness to all desirable and undesirable events;

BG 13.10: Constant devotion directed to Me alone, resort to solitary places and dislike for crowds;

BG 13.11: Constant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth—this is declared to be knowledge, and what is contrary to it is ignorance.

BG 13.12: I shall declare that which is to be known, knowing which one attains the immortal self. It is beginningless (brahman) having Me for the Highest (Anadi matparam); it is said to be neither being nor non-being.

BG 13.13: Everywhere are Its hands and feet; Its eyes, heads and mouths are everywhere; Its ears are on all sides; and It exists encompassing all things.

BG 13.14: Shining by the functions of the senses, and yet devoid of the senses, detached and yet supporting all, devoid of Gunas and yet experiencing the Gunas;

BG 13.15: It is within and without all beings; It is unmoving and yet moving; It is so subtle that none can comprehend It; It is far away, and yet It is very near.

BG 13.16: Undivided and yet remaining as if divided among beings, this self is to be known as the supporter of elements. It devours them and causes generation.

BG 13.17: The light of all lights, this is said to be beyond Tamas (darkness). It is known to be knowledge. It is to be attained by knowledge. It is present in the heart of all.

BG 13.18: Thus the Kshetra, knowledge and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state of being.

BG 13.19: Know that both Prakrti and the self (Purusha) are without beginning; know that all modifications and the attributes are born of Prakrti.

BG 13.20: The Prakrti is said to be the cause of agency to the body (Karya) and sense-organs (Karana). The self is said to be the cause of experiencing pleasure and pain.

BG 13.21: Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti. Its attachment to these Gunas is the cause of birth in good and evil wombs.

BG 13.22: The self in the body is called spectator, approver, supporter, experiencer, the great lord and also the supreme self in the body.

BG 13.23: He who understands the self and the Prakrti thus with the Gunas is not born again, in whatever state he may be placed.

BG 13.24: Some perceive the self within the self (body) by meditation by the self (mind), others by Sankhya Yoga, and still others by Karma Yoga.

BG 13.25: But some, who do not know thus, having heard from others, worship accordingly—these too, who are devoted to what they hear, pass beyond death.

BG 13.26: Whatever being is born, whether it is moving or stationary, know, O Arjuna, that it is through the combination of the Kshetra (body) and Kshetrajña (knower of the Field).

BG 13.27: Who sees the supreme ruler dwelling alike in all bodies and never perishing when they perish, he sees indeed.

BG 13.28: For, seeing the ruler (i.e., self) abiding alike in every place, he does not injure the self by the self (mind) and therefore reaches the highest goal.

BG 13.29: He who sees that all acts are done universally by Prakrti alone and likewise that the self is not the doer, he sees indeed.

BG 13.30: When he perceives the independent modes of existence of all beings centred in one, and as also their expansion from It alone, then he attains to brahman.

BG 13.31: This supreme self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as It is without Gunas.

BG 13.32: As the all-pervading ether is not tainted because of its subtlety, even so, the self abiding in the body everywhere, is not tainted.

BG 13.33: As the one sun illumines this whole world, so does the Knower of the Field (Kshetrin, the self), O Arjuna, illumine the whole Field (the body).

BG 13.34: Those who thus discern with the eye of knowledge the difference between the body or the Field (Kshetra) and the knower of the body or Field-knower (Kshetrajña), and the means of deliverance from the manifested Prakrti—they attain the Supreme.