By: Rajendra Kapil

This chapter is truly profound. In it, Lord Krishna imparts to Arjuna the knowledge of both — that which is visible (the body) and that which is invisible (the soul). It is well known that the soul animates the body — it is the life within it.

The central theme of this chapter is the Yoga of the Field and the Knower of the Field (Kṣetra-Kṣetrajña Yoga).
The Field refers to the body, while the Knower of the Field refers to the soul. The Field is physical and tangible, while the Knower is subtle and spiritual.

To understand this better, Lord Krishna offers an analogy — the body is like a field, and the soul is like a farmer. The farmer can sow whatever seeds he desires; the field is his land of action. If he sows mango seeds, he will get mangoes; if he sows thorns, he will reap thorns. The environment too influences the field’s yield.

Similarly, the impressions and actions we sow within this body will bear corresponding fruits. Good deeds bring good results; evil deeds bring suffering. The Knower — our inner consciousness — guides our actions in the right direction.

The Body and the Soul

This body, a gift from our parents, is perishable and limited. The soul within, however, is a divine spark of the Supreme. The body is made up of various imperfections and is governed by ten sensory organs, five organs of action, the mind, intellect, ego, and endurance.

These faculties enable us to perform worldly actions — both good and bad. The mind or intellect acts as our guide. This intellect is the Kṣetrajña, the Knower of the Field. It perceives all the powers and weaknesses of the body and directs them accordingly.

Qualities of a True Yogi

Lord Krishna then explains how a wise Yogi — through self-control, patience, and devotion to his Guru — can transcend worldly faults and reach the Supreme.
The following verses describe the qualities that must be cultivated and those that must be avoided:

Verses 8–12:

Amanitvam adambhitvam ahimsa kshantir arjavam
Acharyopasanam shaucham sthairyam atmavinigrahaḥ (8)
Indriyartheshu vairagyam anahankara eva cha
Janma-mrityu-jara-vyadhi-duhkha-doshanudarshanam (9)
Asaktir anabhishvangah putra-dara-grihadishu
Nityam cha samachittatvam ishtanishtopapattishu (10)
Mayi chananya-yogena bhaktir avyabhicharini
Viviktadesha-sevitvam aratir janasamsadi (11)
Adhyatma-jnana-nityatvam tattva-jnanartha-darshanam
Etaj jnanam iti proktam ajnanam yad ato’nyatha (12)

Meaning

Humility (freedom from pride and vanity),
Simplicity (absence of hypocrisy),
Non-violence (a heart that harms none),
Forgiveness (the spirit of pardon),
Honesty and transparency,
Purity (of body and mind),
Devotion to one’s teacher,
Steadfastness in determination,
Self-control (restraint of the senses),

Detachment from sensory pleasures (sound, form, taste, smell, touch),
Freedom from false ego,
Reflection upon birth, death, old age, disease, and sorrow,
Non-attachment to spouse, children, home, or material possessions,
Equanimity in gain or loss, pleasure or pain,

Unwavering devotion to Me alone,
Joy in solitude, and indifference to worldly crowds,
Constant contemplation of the Self, and
Vision of the Truth — the realization of the Supreme.

These, O Arjuna, are called true knowledge; whatever is contrary to this is ignorance.

The Supreme’s Gift and Control

The Lord has given us much — the right to act, to labor with sincerity and devotion.
But the results of our actions rest with Him.

Hence, He tells Arjuna —
“The Eternal, the Imperishable, the Supreme Brahman — the ultimate purpose of life — all lie within Me. I alone determine how pure one’s journey is, how selfless one’s devotion is, and accordingly, I bestow the fruits of action.”

Sarvendriya-guna-abhasam sarvendriya-vivarjitam
Asaktam sarvabhṛic chaiva nirgunam guna-bhoktr cha (15)

Meaning:
The Supreme Being is the source of all the senses, yet beyond them.
He sustains all, yet remains unattached.
He is beyond the three modes of nature (sattva, rajas, tamas),
and yet experiences them all.

Understanding the Divine Mystery

Here the Lord reveals a profound mystery:
“O Arjuna, I know well the worldly delusions that bind men — for I Myself created them. Though I dwell within all beings, I remain untouched by their nature.

Desires easily entangle an ordinary man,
but a true Yogi, aware of this weakness, rises above it.
He lives amidst the world, experiences it, but is not bound by it.

Be cautious of My Maya, for it binds all beings.
Live in this world, but know its frailty —
do not let it obstruct your ultimate goal: union with the Divine.”

Karya-karana-kartrtve hetuh prakritir uchyate
Purushaḥ sukha-duhkhanam bhoktrtve hetur uchyate (21)

Meaning:

Material nature is said to be the cause of all physical actions and their effects;
the soul (the conscious being) is the cause of experiencing pleasure and pain.

Thus, while living in this world, a Yogi partakes of both good and bad —
the outcomes of nature’s threefold qualities (sattva, rajas, tamas).
Yet the soul within remains merely a witness, discerning good from evil,
guiding us toward righteousness.
It is within us the destroyer of darkness (Shiva),
and the creator of goodness (Brahma).

He who realizes this truth rises beyond the cycle of birth and death
and attains My eternal abode.

Yavat sanjayate kinchit sattvam sthavara-jangamam
Kshetra-kshetrajña-samyogat tad viddhi bharatarshabha (27)

Meaning:

O Arjuna! Whatever exists — moving or unmoving —
know it to have arisen from the union of the Field (matter) and the Knower of the Field (spirit).

The Vision of Oneness

Yada bhuta-prithag-bhavam ekastham anupashyati
Tata eva cha vistaram brahma sampadyate tada (31)
Anaditvan nirgunatvat paramatma ayam avyayah
Sharirastho’pi kaunteya na karoti na lipyate (32)

Meaning:
When a person sees the One Supreme Being dwelling equally in all living entities,
and perceives that all beings emanate from that One —
then he attains the Supreme.

O son of Kunti, though dwelling in the body,
the imperishable soul neither acts nor is tainted by action,
for it is eternal, beyond nature and its qualities.

Conclusion

Thus, he who understands the distinction between the Field and the Knower of the Field,
though surrounded by the world and its delusions,
remains ever surrendered to the Lord.

He perceives the Divine in every atom of creation,
and every creature becomes a mirror of God Himself.

This knowledge may appear simple in words,
but its depth is immense — attainable only through divine grace.
Those who seek sincerely, receive it unfailingly.

“Jai Shri Krishna.”

Rajendra Kapil