Standard Translation Chapter 13

अर्जुन उवाच। प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च। एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव।

arjuna uvāca | prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetra-jñam eva ca | etad veditum icchāmi jñānaṃ jñeyaṃ ca keśava ||

[13.1] Arjuna said: I wish to know prakṛti and puruṣa, kṣetra and kṣetrajña, and jñāna and what is to be known, O Keśava.

Word make-up

arjunaḥ (अर्जुनः): arjuna: white, silvery, clear. From a root of brightness (raj/arg). The Pāṇḍava named for that brightness. Vocative arjuna: O Arjuna.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
prakṛtim (प्रकृतिम्): pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
puruṣam (पुरुषम्): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
caiva (चैव): caiva is used as a grammatical form in this verse.
kṣetram (क्षेत्रम्): kṣi, “to dwell.” A field, a place of dwelling. The body as field. The field.
kṣetra-jñam (क्षेत्र-ज्ञम्): Compound. kṣetra: From kṣi, “to dwell, to possess.” A field; a dwelling-place. In ch. 13, the body as the field. jñam: jñam is used as a grammatical form in this verse. Here: the knower of the field.
eva (एव): Particle of restriction or emphasis: “only, just, indeed.”
ca (च): Enclitic particle: “and, also.”
etad (एतद्): Neuter of etad: “this here.” e- + tad.
veditum (वेदितुम्): Here: to know. Here: to know.
icchāmi (इच्छामि): From iṣ, “to wish.” I wish.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
jñeyam (ज्ञेयम्): From jñā, “to know.” Having known; knows; to-be-known.
keśava (केशव): keśa (“hair”) + -va: having fine hair; or slayer of Keśin. A name of Kṛṣṇa.
ca (च): Enclitic particle: “and, also.”

श्री भगवानुवाचइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः।

śrī-bhagavān uvāca | idaṃ śarīraṃ kaunteya kṣetram ity abhidhīyate | etad yo vetti taṃ prāhuḥ kṣetra-jña iti tad-vidaḥ ||

[13.2] The Lord said: This body, Kaunteya, is named kṣetra. Him who knows it they call kṣetrajña.

Word make-up

śrī-bhagavān (श्री-भगवान्): Compound. śrī: śrī: splendour, the honour-prefix, from śri “to lean / to shine.” bhagavān: bhaga (“share, portion, majesty,” from bhaj “to share”) + -vant “possessing.” One who has the share of majesty. The Lord as the one possessed of majesty, not a first name.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
idam (इदम्): Neuter of idam: “this” (near).
śarīram (शरीरम्): From śṝ, “to crush, to break apart” (that which is liable to break), or from śri “to lean.” The breakable frame.
kaunteya (कौन्तेय): kaunteya: son of Kuntī. Patronym. Here: Arjun, the son of Kunti.
kṣetram (क्षेत्रम्): kṣi, “to dwell.” A field, a place of dwelling. The body as field. The field.
ity (इत्य्): ity is used as a grammatical form in this verse.
abhidhīyate (अभिधीयते): The core matches the root bhid, “to split.” abhi- (“toward, over, against”) + dhīyate. Here: is termed as.
etad (एतद्): Neuter of etad: “this here.” e- + tad.
yo (यो): yo is used as a grammatical form in this verse.
vetti (वेत्ति): From vid, “to know” (vetti, viduḥ, viddhi) or “to be found” (vidyate). Knows; they know; is found; know!
tam (तम्): Accusative masculine of tad: “him, that.”
prāhuḥ (प्राहुः): Inflected from prāha. pra-vac, “to speak forth.” Spoken forth; he has said forth.
kṣetra-jñaḥ (क्षेत्र-ज्ञः): Compound. kṣetra: From kṣi, “to dwell, to possess.” A field; a dwelling-place. In ch. 13, the body as the field. jñaḥ: jñaḥ is used as a grammatical form in this verse. Here: the knower of the field.
iti (इति): Quotative particle: “thus” — closes speech or thought.
tad-vidaḥ (तद्-विदः): Compound. tad: Neuter of tad: “that.” From the demonstrative stem ta-. vidaḥ: The core matches the root vid, “to know / to find.” vi- (“apart, asunder”) + daḥ.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।

kṣetra-jñaṃ cāpi māṃ viddhi sarva-kṣetreṣu bhārata | kṣetra-kṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ mama ||

[13.3] Know me also as the kṣetrajña in all kṣetras, O Bhārata. Knowledge of kṣetra and of kṣetrajña — that is held by me to be knowledge.

Word make-up

kṣetra-jñam (क्षेत्र-ज्ञम्): knower (jñā) of the field. The one who knows the body-field.
ca api (च अपि): And also.
mām (माम्): Accusative of aham. Me.
viddhi (विद्धि): Imperative of vid, “to know.” Know!
sarva-kṣetreṣu (सर्व-क्षेत्रेषु): sarva (All; whole (from sar, “to stretch”). Bound form) + kṣetreṣu (Sanskrit form kṣetreṣu. Kṣetreṣu).
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).
kṣetra-kṣetrajñayoḥ (क्षेत्र-क्षेत्रज्ञयोः): Of field and field-knower (genitive dual).
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
yat (यत्): Which; what (relative neuter). Also “because.”
tat (तत्): Nominative/accusative neuter of tad. That.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
matam (मतम्): Held; a view.
mama (मम): Genitive of aham. My; of me.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे शृणु।

tat kṣetraṃ yac ca yādṛk ca yad vikāri yataś ca yat | sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu ||

[13.4] What that kṣetra is, of what kind, what its changes are, and from what it arises; and who he is, and of what power — hear that from me in brief.

Word make-up

tat (तत्): Nominative/accusative neuter of tad. That.
kṣetram (क्षेत्रम्): kṣi, “to dwell.” A field, a place of dwelling. The body as field. The field.
yat ca (यत् च): And which; and what.
yādṛk ca (यादृक् च): And of what kind.
yat vikāri (यत् विकारि): yat (Which; what (relative neuter). Also “because.”) + vikāri (Having change (vi-kṛ)).
yataḥ ca yat (यतः च यत्): And from what it comes.
saḥ ca yaḥ (सः च यः): And who he is.
yat-prabhāvaḥ ca (यत्-प्रभावः च): And of what power.
tat (तत्): Nominative/accusative neuter of tad. That.
samāsena (समासेन): By throwing-together (sam-āsa). In brief.
me (मे): Enclitic of aham: to me / my / of me.
śṛṇu (शृणु): Imperative of śru, “to hear.” Hear!

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः।

ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak | brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ ||

[13.5] It has been sung in many ways by the ṛṣis, in various metres, each apart, and also by the reasoned, well-settled statements of the brahma-sūtras.

Word make-up

ṛṣibhiḥ (ऋषिभिः): By the seers.
bahudhā (बहुधा): In many ways.
gītam (गीतम्): Sung (gā, “to sing”).
chandobhiḥ (छन्दोभिः): By the metres.
vividhaiḥ (विविधैः): Of various kinds (vi-vidha).
pṛthak (पृथक्): Apart; separately (pṛth, “to expand”).
brahma-sūtra-padaiḥ (ब्रह्म-सूत्र-पदैः): brahman (that-which-is-vast) + sūtra (“thread,” from siv, “to sew”) + pada (“step, word”). By the statements of the Brahma-sūtras.
ca eva (च एव): And also; as well.
hetumadbhiḥ (हेतुमद्भिः): Possessing hetu (cause/reason). Reasoned.
viniścitaiḥ (विनिश्चितैः): vi-ni-ci: fully settled. Well determined.

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः।

mahā-bhūtāny ahankāro buddhir avyaktam eva ca | indriyāṇi daśaikaṃ ca pañca cendriya-gocarāḥ ||

[13.6] The great elements, ahaṅkāra, buddhi, and the avyakta as well; the ten senses and the one, and the five fields of the senses;

Word make-up

mahā-bhūtāny (महा-भूतान्य्): Compound. mahā: mahā, from mahat (mah, “to be great”). Great. bhūtāny: The core matches the root bhū, “to be, to come to be.”
ahankāraḥ (अहन्कारः): The core matches the root han, “to strike.” a- (“not”) + hankāraḥ. Here: the ego.
buddhir (बुद्धिर्): budh, “to wake, to know.” Understanding.
avyaktam (अव्यक्तम्): a- (“not”) + vi-añj, “to anoint, to make visible.” The unmanifest.
eva (एव): Particle of restriction or emphasis: “only, just, indeed.”
ca (च): Enclitic particle: “and, also.”
indriyāṇi (इन्द्रियाणि): indriya: a sense-power, a faculty that seizes. Here: the senses.
daśaikaṃ (दशैकं): daśaikaṃ is used as a grammatical form in this verse.
pañca (पञ्च): pañcan: five. Here: five.
cendriya-gocarāḥ (चेन्द्रिय-गोचराः): Compound. cendriya: cendriya is used as a grammatical form in this verse. gocarāḥ: The core matches the root car, “to move.”
ca (च): Enclitic particle: “and, also.”

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaś cetanā dhṛtiḥ | etat kṣetraṃ samāsena sa-vikāram udāhṛtam ||

[13.7] wish and hatred, ease and unease, the gathering, awareness, and holding-firm — this kṣetra with its changes has been told in brief.

Word make-up

icchā (इच्छा): From iṣ, “to wish.” Wishes; wish.
dveṣaḥ (द्वेषः): From dviṣ, “to hate, to be hostile.” Hate; turning-against.
sukham (सुखम्): su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.”
duḥkham (दुःखम्): dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha.
saṅghātaś (सङ्घातश्): saṅghātaś is used as a grammatical form in this verse.
cetanā (चेतना): The core matches the root tan, “to stretch.” Here: the consciousness.
dhṛtiḥ (धृतिः): From dhṛ, “to hold.” Holding-fast; firmness as a holding.
etat (एतत्): Neuter of etad: “this here.” e- + tad.
kṣetram (क्षेत्रम्): kṣi, “to dwell.” A field, a place of dwelling. The body as field. The field.
samāsena (समासेन): Inflected from samās. sama: same, even, equal. Evenness.
sa-vikāram (स-विकारम्): Compound. sa: Nominative singular masculine of tad: “he, that one.” vikāram: The core matches the root ram, “to rest, to delight.” vi- (“apart, asunder”) + kāram.
udāhṛtam (उदाहृतम्): The core matches the root hṛ, “to take.” ud- (“up, out”) + āhṛtam. Here: are said.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः।

amānitvam adambhitvam ahinsā kṣāntir ārjavam | ācāryopāsanaṃ śaucaṃ sthairyam ātma-vinigrahaḥ ||

[13.8] Unpride, unpretending, ahiṃsā, forbearance, straightness; sitting-near a teacher; cleanliness; steadiness; restraint of the ātman;

Word make-up

amānitvam (अमानित्वम्): The core matches the root mā, “to measure.” a- (“not”) + mānitvam. Here: humbleness.
adambhitvam (अदम्भित्वम्): The core matches the root dam, “to tame.” a- (“not”) + dambhitvam. Here: freedom from hypocrisy.
ahinsā (अहिन्सा): a- (“not”) + hinsā. Here: non-violence.
kṣāntir (क्षान्तिर्): kṣāntir is used as a grammatical form in this verse.
ārjavam (आर्जवम्): ā- (“unto, fully”) + rjavam. Here: simplicity.
ācāryopāsanaṃ (आचार्योपासनं): The core matches the root ās, “to sit.” ā- (“unto, fully”) + cāryopāsanaṃ.
śaucam (शौचम्): From śuc, “to gleam, to be clean.” Clean-ness.
sthairyam (स्थैर्यम्): Here: steadfastness. Here: steadfastness.
ātma-vinigrahaḥ (आत्म-विनिग्रहः): Compound. ātma: ā- (“unto, fully”) + tma. vinigrahaḥ: The core matches the root grah, “to grasp.” vi- (“apart, asunder”) + nigrahaḥ.

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्।

indriyārtheṣu vairāgyam anahankāra eva ca | janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ||

[13.9] unclinging to the objects of the senses, and also the absence of ahaṅkāra; seeing the fault in birth, death, old age, illness and unease;

Word make-up

indriyārtheṣu (इन्द्रियार्थेषु): The core matches the root yā, “to go.”
vairāgyam (वैराग्यम्): vi- (“away”) + rāga (“colouring-toward”). Absence of the dye of passion; dispassion as un-colouring.
anahankāraḥ (अनहन्कारः): The core matches the root han, “to strike.” a- (“not”) + nahankāraḥ. Here: absence of egotism.
eva (एव): Particle of restriction or emphasis: “only, just, indeed.”
ca (च): Enclitic particle: “and, also.”
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (जन्म-मृत्यु-जरा-व्याधि-दुःख-दोषानुदर्शनम्): Compound. janma: From jan, “to be born, to bring forth.” Birth; a coming-to-birth. mṛtyu: From mṛ, “to die.” Dying; death. jarā: jarā is used as a grammatical form in this verse. vyādhi: The core matches the root yā, “to go.” duḥkha: dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha. doṣānudarśanam: The core matches the root nam, “to bow.”

असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु।नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु।

asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu | nityaṃ ca sama-cittatvam iṣṭāniṣṭopapattiṣu ||

[13.10] unclinging, absence of clinging toward son, wife, home and the rest; constant evenness of citta toward the wanted and the unwanted when they come;

Word make-up

asaktir (असक्तिर्): The core matches the root as, “to be.” a- (“not”) + saktir.
anabhiṣvaṅgaḥ (अनभिष्वङ्गः): The core matches the root iṣ, “to wish, to send.” a- (“not”) + nabhiṣvaṅgaḥ. Here: absence of craving.
putra-dāra-gṛhādiṣu (पुत्र-दार-गृहादिषु): Compound. putra: putra is used as a grammatical form in this verse. dāra: The core matches the root dā, “to give.” gṛhādiṣu: The core matches the root iṣ, “to wish, to send.”
nityam (नित्यम्): From ni- (“in, own”) + tya: what is in-dwelling, continual, one’s own as constant. Continually-there; not a calendar “eternal.”
ca (च): Enclitic particle: “and, also.”
sama-cittatvam (सम-चित्तत्वम्): Compound. sama: sama: same, even, equal. Evenness. cittatvam: The core matches the root cit, “to perceive, to notice.”
iṣṭāniṣṭopapattiṣu (इष्टानिष्टोपपत्तिषु): The core matches the root pat, “to fall.”

मयि चानन्ययोगेन भक्ितरव्यभिचारिणी।विविक्तदेशसेवित्वमरतिर्जनसंसदि।

mayi cānanya-yogena bhaktir avyabhicāriṇī | vivikta-deśa-sevitvam aratir jana-sansadi ||

[13.11] and unwavering bhakti to me with no other yoga; turning toward solitary places; lack of delight in the crowd of people;

Word make-up

mayi (मयि): Locative of asmad: “in me.”
cānanya-yogena (चानन्य-योगेन): Compound. cānanya: The core matches the root an, “to breathe.” yogena: Inflected from yoga. From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.”
bhaktir (भक्तिर्): bhaj, “to share, to partake.” Sharing-in. Not thin “devotion.”
avyabhicāriṇī (अव्यभिचारिणी): a- (“not”) + vyabhicāriṇī. Here: constant.
vivikta-deśa-sevitvam (विविक्त-देश-सेवित्वम्): Compound. vivikta: vi- (“apart, asunder”) + vikta. deśa: deśa is used as a grammatical form in this verse. sevitvam: The core matches the root sev, “to attend.”
aratir (अरतिर्): a- (“not”) + ratir.
jana-sansadi (जन-सन्सदि): Compound. jana: The core matches the root jan, “to be born.” sansadi: The core matches the root sad, “to sit.”

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा।

adhyātma-jñāna-nityatvaṃ tattva-jñānārtha-darśanam | etaj jñānam iti proktam ajñānaṃ yad ato 'nyathā ||

[13.12] constancy in the jñāna of adhyātma, seeing the tattva of knowing as the aim — this is said to be jñāna. What is other than this is not-knowing.

Word make-up

adhyātma-jñāna-nityatvaṃ (अध्यात्म-ज्ञान-नित्यत्वं): Compound. adhyātma: adhi (“over, with respect to”) + ātman (“self, breath”). That which concerns the self. jñāna: From jñā, “to know.” Knowing; the known-as-knowledge. Not a mystic glow: the act and fruit of knowing. nityatvaṃ: ni- (“down, in”) + tyatvaṃ.
tattva-jñānārtha-darśanam (तत्त्व-ज्ञानार्थ-दर्शनम्): Compound. tattva: tad + tva: that-ness; the being-that of a thing. tattvataḥ: from that-ness, in reality as that. jñānārtha: The core matches the root jñā, “to know.” darśanam: The core matches the root nam, “to bow.”
etaj (एतज्): etaj is used as a grammatical form in this verse.
ajñānam (अज्ञानम्): a- (“not”) + jñāna (jñā, “to know”). Non-knowing.
iti (इति): Quotative particle: “thus” — closes speech or thought.
proktam (प्रोक्तम्): pra-vac, “to speak forth.” Spoken forth; he has said forth.
ajñānaṃ (अज्ञानं): a- (“not”) + jñāna (jñā, “to know”). Non-knowing.
yad (यद्): Neuter of yad: “which, what, that.” Relative stem ya-.
ataḥ (अतः): From idam/a-tas: “hence, therefore.”
anyathā (अन्यथा): anya + thā: “otherwise.”

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते।

jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute | anādi mat-paraṃ brahma na sat tan nāsad ucyate ||

[13.13] I shall declare that which is to be known, knowing which one tastes the deathless. Beginningless brahman, having me as the highest, is said to be neither sat nor asat.

Word make-up

jñeyam (ज्ञेयम्): Gerundive of jñā, “to know.” What is to be known.
yat tat (यत् तत्): That which.
pravakṣyāmi (प्रवक्ष्यामि): pra-vac future. I shall declare.
yat (यत्): Which; what (relative neuter). Also “because.”
jñātvā (ज्ञात्वा): Gerund of jñā, “to know.” Having known.
amṛtam (अमृतम्): a- (“not”) + mṛ, “to die.” Deathlessness. Not thin “nectar.”
aśnute (अश्नुते): aś, “to reach, to eat.” One tastes; one attains.
anādi (अनादि): an- + ādi (“beginning”). Without beginning.
mat-param (मत्-परम्): Having me as the furthest.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
na sat (न सत्): Not sat (being).
tat (तत्): Nominative/accusative neuter of tad. That.
na asat (न असत्): Nor asat (non-being).
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।

sarvataḥ pāṇi-pādaṃ tat sarvato 'kṣi-śiro-mukham | sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati ||

[13.14] It has hands and feet on every side, eyes, heads, and faces on every side; it has hearing on every side in the world, and stands enveloping all.

Word make-up

sarvataḥ (सर्वतः): From all sides; in every way.
pāṇi-pādam (पाणि-पादम्): Hands (pāṇi) and feet (pāda).
tat (तत्): Nominative/accusative neuter of tad. That.
sarvataḥ (सर्वतः): From all sides; in every way.
akṣi-śiraḥ-mukham (अक्षि-शिरः-मुखम्): Eyes (akṣi), heads (śiras), and faces (mukha).
sarvataḥ (सर्वतः): From all sides; in every way.
śruti-mat (श्रुति-मत्): Possessing śruti (what is heard).
loke (लोके): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
sarvam (सर्वम्): All; the whole.
āvṛtya (आवृत्य): Having enveloped.
tiṣṭhati (तिष्ठति): sthā, “to stand.” It stands.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्। असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।

sarvendriya-guṇābhāsaṃ sarvendriya-vivarjitam | asaktaṃ sarva-bhṛc caiva nirguṇaṃ guṇa-bhoktṛ ca ||

[13.15] It shines with the guṇas of all the indriyas, yet is apart from all the indriyas; unattached, and yet supporting all; nirguṇa, and yet the enjoyer of the guṇas.

Word make-up

sarva-indriya-guṇa-ābhāsam (सर्व-इन्द्रिय-गुण-आभासम्): Shining toward (ā-bhās) with the strands of all senses.
sarva-indriya-vivarjitam (सर्व-इन्द्रिय-विवर्जितम्): With all senses excluded (vi-vṛj).
asaktam (असक्तम्): Unattached (a-sañj).
sarva-bhṛt (सर्व-भृत्): Supporting all (bhṛ).
ca eva (च एव): And also; as well.
nirguṇam (निर्गुणम्): Without the strands (nir-guṇa).
guṇa-bhoktṛ (गुण-भोक्तृ): The enjoyer (bhuj) of the strands.
ca (च): And.

बहिरन्तश्च भूतानामचरं चरमेव च। सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।

bahir antaś ca bhūtānām acaraṃ caram eva ca | sūkṣmatvāt tad avijñeyaṃ dūrasthaṃ cāntike ca tat ||

[13.16] It is outside and inside beings, unmoving and moving as well; because it is subtle it is not known; it stands far away, and it is near.

Word make-up

bahiḥ (बहिः): Outside.
antaḥ (अन्तः): anta: end, border.
ca (च): And.
bhūtānām (भूतानाम्): Of beings.
acaram (अचरम्): Unmoving.
caram (चरम्): Moving (car).
eva ca (एव च): And also; as well.
sūkṣmatvāt (सूक्ष्मत्वात्): Because of being subtle.
tat (तत्): Nominative/accusative neuter of tad. That.
avijñeyam (अविज्ञेयम्): Not to be known distinctly.
dūra-stham (दूर-स्थम्): Standing far (dūra + sthā).
ca (च): And.
antike (अन्तिके): Near (antika, “in the vicinity”).
ca (च): And.
tat (तत्): Nominative/accusative neuter of tad. That.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्। भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।

avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam | bhūta-bhartṛ ca taj jñeyaṃ grasiṣṇu prabhaviṣṇu ca ||

[13.17] Undivided in beings, it stands as if divided. That which is to be known is the supporter of beings, the devourer, and the one who brings them forth.

Word make-up

avibhaktam (अविभक्तम्): Undivided.
ca (च): And.
bhūteṣu (भूतेषु): In beings.
vibhaktam iva (विभक्तम् इव): As if divided.
ca (च): And.
sthitam (स्थितम्): Standing; established.
bhūta-bhartṛ (भूत-भर्तृ): Supporter of beings.
ca (च): And.
tat (तत्): Nominative/accusative neuter of tad. That.
jñeyam (ज्ञेयम्): Gerundive of jñā, “to know.” What is to be known.
grasiṣṇu (ग्रसिष्णु): Given to swallowing (gras).
prabhaviṣṇu (प्रभविष्णु): Given to bringing-forth (pra-bhū).
ca (च): And.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते। ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।

jyotiṣām api taj jyotis tamasaḥ param ucyate | jñānaṃ jñeyaṃ jñāna-gamyaṃ hṛdi sarvasya viṣṭhitam ||

[13.18] It is the light even of lights, said to stand beyond darkness; knowledge, that which is known, and that which is reached by knowledge, seated in the heart of all.

Word make-up

jyotiṣām (ज्योतिषाम्): Of lights (jyotis, from dyut, “to shine”).
api (अपि): Also; even.
tat (तत्): Nominative/accusative neuter of tad. That.
jyotiḥ (ज्योतिः): Light.
tamasaḥ (तमसः): tam, “to be dark.” Darkness.
param (परम्): para, “beyond, further.” The higher; the furthest.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
jñeyam (ज्ञेयम्): Gerundive of jñā, “to know.” What is to be known.
jñāna-gamyam (ज्ञान-गम्यम्): To be gone to (gam) by knowledge.
hṛdi (हृदि): In the heart (hṛd).
sarvasya (सर्वस्य): Of all.
viṣṭhitam (विष्ठितम्): Seated apart; distributed (vi-sthā).

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते।

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ | mad-bhakta etad vijñāya mad-bhāvāyopapadyate ||

[13.19] Thus the kṣetra, knowledge, and the knowable have been spoken in brief. My bhakta, knowing this, attains my bhāva.

Word make-up

iti (इति): Thus; the close of a quoted thought.
kṣetram (क्षेत्रम्): kṣi, “to dwell.” A field, a place of dwelling. The body as field. The field.
tathā (तथा): In that way; likewise (tad + thā).
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
jñeyam (ज्ञेयम्): Gerundive of jñā, “to know.” What is to be known.
ca (च): And.
uktam (उक्तम्): Past participle of vac, “to speak.” Spoken.
samāsataḥ (समासतः): In brief.
mad-bhaktaḥ (मद्-भक्तः): My devotee; devoted to me.
etat (एतत्): This (near).
vijñāya (विज्ञाय): Gerund of vi-jñā, “to know.” Having known distinctly.
mad-bhāvāya (मद्-भावाय): To my being.
upapadyate (उपपद्यते): upa-pad. He comes to; it fits.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि। विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्।

prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv api | vikārāṃś ca guṇāṃś caiva viddhi prakṛti-sambhavān ||

[13.20] Know that prakṛti and puruṣa are both without beginning. Know also that the changes and the guṇas are born of prakṛti.

Word make-up

prakṛtim (प्रकृतिम्): pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
puruṣam (पुरुषम्): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
ca eva (च एव): And also; as well.
viddhi (विद्धि): Imperative of vid, “to know.” Know!
anādī (अनादी): Without beginning (dual/fem.).
ubhau api (उभौ अपि): Both.
vikārān (विकारान्): Changes.
ca (च): And.
guṇān (गुणान्): The strands (guṇas).
ca eva (च एव): And also; as well.
viddhi (विद्धि): Imperative of vid, “to know.” Know!
prakṛti-sambhavān (प्रकृति-सम्भवान्): Arisen from prakṛti.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते।

kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate | puruṣaḥ sukha-duḥkhānāṃ bhoktṛtve hetur ucyate ||

[13.21] prakṛti is said to be the reason in the doing of effect and cause; puruṣa is said to be the reason in the enjoying of pleasure and pain.

Word make-up

kārya-kāraṇa-kartṛtve (कार्य-कारण-कर्तृत्वे): In doer-ness of effect (kārya) and cause (kāraṇa).
hetuḥ (हेतुः): hetu: from hi, “to impel.” Impelling cause.
prakṛtiḥ (प्रकृतिः): pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.
puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
sukha-duḥkhānām (सुख-दुःखानाम्): Of ease and unease.
bhoktṛtve (भोक्तृत्वे): In the state of being the enjoyer.
hetuḥ (हेतुः): hetu: from hi, “to impel.” Impelling cause.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु।

puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān | kāraṇaṃ guṇa-saṅgo 'sya sad-asad-yoni-janmasu ||

[13.22] For puruṣa, standing in prakṛti, enjoys the guṇas born of prakṛti. Clinging to the guṇas is the cause of his births in good and ill wombs.

Word make-up

puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
prakṛti-sthaḥ (प्रकृति-स्थः): Standing in prakṛti.
hi (हि): For; because.
bhuṅkte (भुङ्क्ते): He enjoys.
prakṛti-jān (प्रकृति-जान्): Born of prakṛti.
guṇān (गुणान्): The strands (guṇas).
kāraṇam (कारणम्): From kṛ. Cause; means of doing.
guṇa-saṅgaḥ (गुण-सङ्गः): Clinging to the strands.
asya (अस्य): Of this.
sat-asat-yoni-janmasu (सत्-असत्-योनि-जन्मसु): In births in wombs of sat and asat (good and ill).

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः।

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ ||

[13.23] The overseer, the consenter, the supporter, the enjoyer, the great lord — the higher puruṣa in this body is also called the paramātman.

Word make-up

upadraṣṭā (उपद्रष्टा): upa-dṛś. The overseer; one who looks on.
anumantā (अनुमन्ता): anu-man. The consenter; one who thinks-along.
ca (च): And.
bhartā (भर्ता): From bhṛ, “to bear.” The supporter.
bhoktā (भोक्ता): From bhuj, “to enjoy.” The enjoyer.
mahā-īśvaraḥ (महा-ईश्वरः): The great lord.
parama-ātmā (परम-आत्मा): The highest self (para + ātman).
iti (इति): Thus; the close of a quoted thought.
ca api (च अपि): And also.
uktaḥ (उक्तः): Spoken; called.
dehe (देहे): In the body.
asmin (अस्मिन्): In this.
puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
paraḥ (परः): The higher; the further (para).

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते।

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate ||

[13.24] Who thus knows puruṣa and prakṛti together with the guṇas, even though he lives in every way, is not born again.

Word make-up

yaḥ (यः): Who; he who (relative).
evam (एवम्): In this way; so.
vetti (वेत्ति): Present of vid, “to know.” He knows.
puruṣam (पुरुषम्): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
prakṛtim (प्रकृतिम्): pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
ca (च): And.
guṇaiḥ saha (गुणैः सह): A strand of prakṛti: sattva, rajas, tamas. Not a thin “quality” or “mode.”
sarvathā (सर्वथा): In every way (sarva + thā).
vartamānaḥ (वर्तमानः): Turning; living (vṛt participle).
api (अपि): Also; even.
na (न): Not.
saḥ (सः): Nominative masculine of tad. He; that one.
bhūyaḥ (भूयः): Again; more (comparative of bahu, or from bhū “becoming more”).
abhijāyate (अभिजायते): abhi-jan. Is born toward; is born.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे।

dhyānena ātmani paśyanti kecid ātmānam ātmanā | anye sāṅkhyena yogena karma-yogena cāpare ||

[13.25] Some see the ātman in the ātman by the ātman through dhyāna; others by sāṅkhya-yoga, and others by karma-yoga.

Word make-up

dhyānena (ध्यानेन): By meditation.
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
paśyanti (पश्यन्ति): They see.
kecit (केचित्): Some.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
ātmanā (आत्मना): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
anye (अन्ये): Others.
sāṅkhyena yogena (साङ्ख्येन योगेन): By the yoking of sāṅkhya (reckoning-apart).
karma-yogena (कर्म-योगेन): karma (kṛ, “to do”) + yoga (yuj, “to yoke”). The yoking of what is done.
ca (च): And.
apare (अपरे): Others; the further ones.

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः।

anye tv evam ajānantaḥ śrutvānyebhya upāsate | te 'pi cātitaranty eva mṛtyuṃ śruti-parāyaṇāḥ ||

[13.26] But others, not knowing thus, hear from others and worship; they too, devoted to śruti, cross death.

Word make-up

anye (अन्ये): Others.
tu (तु): But.
evam (एवम्): In this way; so.
ajānantaḥ (अजानन्तः): Not knowing (a-jñā).
śrutvā (श्रुत्वा): Gerund of śru, “to hear.” Having heard.
anyebhyaḥ (अन्येभ्यः): From others.
upāsate (उपासते): upa-ās, “to sit near.” They sit near; they worship.
te api (ते अपि): They too.
ca (च): And.
atitaranti (अतितरन्ति): ati-tṛ. They cross beyond.
eva (एव): Indeed; just so; alone.
mṛtyum (मृत्युम्): Death (accusative).
śruti-parāyaṇāḥ (श्रुति-परायणाः): Having what-is-heard as furthest recourse (para-ayana).

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ।

yāvat sañjāyate kiñcit sattvaṃ sthāvara-jaṅgamam | kṣetra-kṣetrajña-saṃyogāt tad viddhi bharatarṣabha ||

[13.27] Whatever being is born, still or moving, know that it is from the joining of kṣetra and kṣetrajña, O bull of the Bharatas.

Word make-up

yāvat (यावत्): Whatever; as much as.
sañjāyate (सञ्जायते): sam-jan. Is born together; arises.
kiñcit (किञ्चित्): Anything; a little.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
sthāvara-jaṅgamam (स्थावर-जङ्गमम्): Still and moving.
kṣetra-kṣetrajña-saṃyogāt (क्षेत्र-क्षेत्रज्ञ-संयोगात्): From the joining-together (sam-yuj) of field and field-knower.
tat (तत्): Nominative/accusative neuter of tad. That.
viddhi (विद्धि): Imperative of vid, “to know.” Know!
bharata-ṛṣabha (भरत-ऋषभ): ṛṣabha is the bull, the best of a kind. O bull of the Bharatas.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram | vinaśyatsv avinaśyantaṃ yaḥ paśyati sa paśyati ||

[13.28] Who sees the highest lord standing the same in all beings, unperishing among the perishing — he truly sees.

Word make-up

samam (समम्): The same; even (sama).
sarveṣu (सर्वेषु): In all.
bhūteṣu (भूतेषु): In beings.
tiṣṭhantam (तिष्ठन्तम्): Standing.
parama-īśvaram (परम-ईश्वरम्): The highest lord.
vinaśyatsu (विनश्यत्सु): Among the perishing (vi-naś).
avinaśyantam (अविनश्यन्तम्): Not perishing.
yaḥ (यः): Who; he who (relative).
paśyati (पश्यति): Present of dṛś/paś, “to see.” He sees.
saḥ (सः): Nominative masculine of tad. He; that one.
paśyati (पश्यति): Present of dṛś/paś, “to see.” He sees.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्।

samaṃ paśyan hi sarvatra samavasthitam īśvaram | na hinasty ātmanātmānaṃ tato yāti parāṃ gatim ||

[13.29] For seeing the lord equally established everywhere, he does not harm the ātman by the ātman, and from that he goes to the highest goal.

Word make-up

samam (समम्): The same; even (sama).
paśyan (पश्यन्): Seeing (participle).
hi (हि): For; because.
sarvatra (सर्वत्र): Everywhere.
samavasthitam (समवस्थितम्): Equally established (sam-ava-sthā).
īśvaram (ईश्वरम्): The lord (accusative).
na (न): Not.
hinasti (हिनस्ति): hiṃs, “to harm.” He harms.
ātmanā (आत्मना): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
tataḥ (ततः): From tad + tas. From that; then.
yāti (याति): Present of yā, “to go.” He goes.
parām (पराम्): Feminine of para, “beyond.” The higher (course, devotion, etc.).
gatim (गतिम्): Accusative of gati. Course; goal.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथात्मानमकर्तारं स पश्यति।

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānam akartāraṃ sa paśyati ||

[13.30] Who sees that actions are being done in every way by prakṛti alone, and so sees the ātman as not the doer — he truly sees.

Word make-up

prakṛtyā (प्रकृत्या): By prakṛti.
eva (एव): Indeed; just so; alone.
ca (च): And.
karmāṇi (कर्माणि): From kṛ, “to do.” Deeds; actions.
kriyamāṇāni (क्रियमाणानि): Being done (passive participle of kṛ).
sarvaśaḥ (सर्वशः): In every way.
yaḥ (यः): Who; he who (relative).
paśyati (पश्यति): Present of dṛś/paś, “to see.” He sees.
tathā (तथा): In that way; likewise (tad + thā).
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
akartāram (अकर्तारम्): Not the doer.
saḥ (सः): Nominative masculine of tad. He; that one.
paśyati (पश्यति): Present of dṛś/paś, “to see.” He sees.

यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।

yadā bhūta-pṛthag-bhāvam eka-stham anupaśyati | tata eva ca vistāraṃ brahma sampadyate tadā ||

[13.31] When he sees the separate being of creatures as standing in one, and from that itself their spreading, then he becomes brahman.

Word make-up

yadā (यदा): When.
bhūta-pṛthak-bhāvam (भूत-पृथक्-भावम्): The separate coming-to-be of beings.
eka-stham (एक-स्थम्): Standing in one (eka + sthā).
anupaśyati (अनुपश्यति): anu + dṛś. He sees along; he sees in due order.
tataḥ eva (ततः एव): From that itself.
ca (च): And.
vistāram (विस्तारम्): vi-stṛ: a spreading-apart.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
sampadyate (सम्पद्यते): sam- + pad: a falling-together; an endowment. Not a thin “nature.”
tadā (तदा): Then (tad + ā).

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते।

anāditvān nirguṇatvāt paramātmāyam avyayaḥ | śarīra-stho 'pi kaunteya na karoti na lipyate ||

[13.32] Because it is without beginning and without the guṇas, this paramātman is unchanging. Even standing in the body, O son of Kuntī, it does not act and is not stained.

Word make-up

anāditvāt (अनादित्वात्): Because of beginning-lessness.
nirguṇatvāt (निर्गुणत्वात्): Because of being without the guṇas.
parama-ātmā (परम-आत्मा): The highest self (para + ātman).
ayam (अयम्): This (masculine).
avyayaḥ (अव्ययः): Unfailing (a-vyaya).
śarīra-sthaḥ (शरीर-स्थः): Standing in the falling-apart body.
api (अपि): Also; even.
kaunteya (कौन्तेय): Kaunteya: son of Kuntī. Address to Arjuna.
na karoti (न करोति): Does not do.
na lipyate (न लिप्यते): Is not smeared.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते।

yathā sarva-gataṃ saukṣmyād ākāśaṃ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate ||

[13.33] As space, gone everywhere, is not stained because it is subtle, so the ātman, established everywhere in the body, is not stained.

Word make-up

yathā (यथा): In which way; as.
sarva-gatam (सर्व-गतम्): Gone to all; all-gone-to. Pervading.
saukṣmyāt (सौक्ष्म्यात्): Because of subtlety.
ākāśam (आकाशम्): ā-kāś: to shine toward; the open shine. Space; ether.
na upalipyate (न उपलिप्यते): Is not smeared upon.
sarvatra (सर्वत्र): Everywhere.
avasthitaḥ (अवस्थितः): Established down (ava-sthā).
dehe (देहे): In the body.
tathā (तथा): In that way; likewise (tad + thā).
ātmā (आत्मा): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
na upalipyate (न उपलिप्यते): Is not smeared upon.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।

yathā prakāśayaty ekaḥ kṛtsnaṃ lokam imaṃ raviḥ | kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||

[13.34] As one sun lights this whole world, so the kṣetrin lights the whole kṣetra, O Bhārata.

Word make-up

yathā (यथा): In which way; as.
prakāśayati (प्रकाशयति): pra-kāś. Lights forth.
ekaḥ (एकः): One (eka).
kṛtsnam (कृत्स्नम्): The whole (kṛtsna).
lokam (लोकम्): World (accusative).
imam (इमम्): This (accusative masculine).
raviḥ (रविः): Ravi: the sun; from ru, “to roar, to shine.”
kṣetram (क्षेत्रम्): kṣi, “to dwell.” A field, a place of dwelling. The body as field. The field.
kṣetrī (क्षेत्री): The owner of the field (kṣetra-in).
tathā (तथा): In that way; likewise (tad + thā).
kṛtsnam (कृत्स्नम्): The whole (kṛtsna).
prakāśayati (प्रकाशयति): pra-kāś. Lights forth.
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्।

kṣetra-kṣetrajñayor evam antaraṃ jñāna-cakṣuṣā | bhūta-prakṛti-mokṣaṃ ca ye vidur yānti te param ||

[13.35] Those who know with the eye of knowledge this difference of kṣetra and kṣetrajña, and the mokṣa of being from prakṛti — they go to the highest.

Word make-up

kṣetra-kṣetrajñayoḥ (क्षेत्र-क्षेत्रज्ञयोः): Of field and field-knower (genitive dual).
evam (एवम्): In this way; so.
antaram (अन्तरम्): Interval; space between.
jñāna-cakṣuṣā (ज्ञान-चक्षुषा): With the eye (cakṣus) of knowledge.
bhūta-prakṛti-mokṣam (भूत-प्रकृति-मोक्षम्): Release of a being from prakṛti (or of being-nature).
ca (च): And.
ye (ये): Who (masculine plural relative).
viduḥ (विदुः): Perfect of vid, “to know.” They know.
yānti (यान्ति): They go.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
param (परम्): para, “beyond, further.” The higher; the furthest.