Adhyāya 35

Swami SivanandaThe Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them."

Swami GambiranandaThe Blessed Lord said, "O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it the 'knower of the field'."

Swami AdidevanandaThe Lord said, "O Arjuna, this body is called the Field, Ksetra. Those who know the self call the one who knows it the Field-knower, Ksetrajna."

Dr. S. SankaranarayanThe Bhagavat said, "O son of Kunti! This physical body is called the 'field' (decayer-cum-protector); He who sensitizes it—His knowers call Him properly the 'Field-sensitizer'.

Shri Purohit SwamiLord Shri Krishna replied: O Arjuna! The body of a person is the playground of the Self; and That which knows the activities of Matter, sages call the Self.

Swami SivanandaDo thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge.

Swami GambiranandaAnd, O scion of the Bharata dynasty, understand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowledge of the field and the knower of the field.

Swami AdidevanandaAnd know Me also as the Knower of all Fields, O Arjuna. In My view, the knowledge of the Field and its Knower is the true knowledge.

Dr. S. SankaranarayanO descendant of Bharata! You should know Me to be the one who sensitizes the fields of all. The knowledge of the field and the one who sensitizes it—that knowledge is, in fact, the understanding of Me.

Shri Purohit SwamiI am the omniscient Self that abides in the realm of matter; knowledge of matter and of the all-knowing Self is wisdom.

Swami SivanandaHear from Me in brief what the field is, of what nature it is, what its modifications are, whence it is, who He is, and what His powers are.

Swami GambiranandaHear from Me in brief about all that, what that field is and how it is; what its changes are, and what causes what effect; and who He is, and what His powers are.

Swami AdidevanandaListen briefly from Me what the Field is, what it is like, what its modifications are, what purpose it serves, and what it is; as well as who the Self is and what its powers are.

Dr. S. SankaranarayanWhat is that Field and what is its nature? Why does it undergo modifications, where does it come from, and what is its purpose? Who is the Field-sensitizer and what is His nature? Listen to all this from Me collectively.

Shri Purohit SwamiWhat is called Matter, of what it is composed, whence it came, and why it changes, what the Self is, and what its power - this I will now briefly set forth.

Swami SivanandaSages have sung in many ways, with various distinctive chants and also with suggestive words indicative of the Absolute, full of reasoning and decisive.

Swami GambiranandaIt has been sung of in various ways by the Rsis, separately by the different branches of Vedic texts, and also by the rational and convincing sentences themselves which are indicative of and lead to Brahman.

Swami AdidevanandaIt 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.

Dr. S. SankaranarayanThis has been sung many times by sages, and also has been clearly decided in the various Vedas in different contexts by means of their words that are suggestive of the Brahman (i.e. in the Upanishads) and are full of reasoning.

Shri Purohit SwamiSeers have sung of it in various ways, in many hymns and sacred Vedic songs, weighty in thought and convincing in their arguments.

Swami SivanandaThe great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses.

Swami GambiranandaThe great elements, egoism, intellect, and the Unmanifest itself; the ten organs and the one, and the five objects of the senses;

Swami AdidevanandaThe great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses, and the one, in addition, the five objects of the senses;

Dr. S. SankaranarayanThe five great elements, egotism, the intellect, the unmanifest, and the ten organs and the five objects of the senses.

Shri Purohit SwamiThe five great fundamentals—earth, fire, air, water, and ether—personality, intellect, the mysterious life force, the ten organs of perception and action, the mind, and the five domains of sensation—

Swami SivanandaDesire, hatred, pleasure, pain, the aggregate (body), intelligence, and fortitude—the field has thus been briefly described with its modifications.

Swami GambiranandaDesire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude—this field, together with its modifications, has been spoken of briefly.

Swami AdidevanandaDesire, hatred, pleasure, and pain, and the combination that constitutes the basis of consciousness—or the individual self—have been briefly described here, along with their modifications.

Dr. S. SankaranarayanThe desire, the hatred, the pleasure, the pain, the aggregate, the sensibility, and the feeling of satisfaction (or self-find): This, together with its modifications, is collectively called 'the Field'.

Shri Purohit SwamiDesire, aversion, pleasure, pain, sympathy, vitality, and the persistent clinging to life—these are, in brief, the constituents of changing matter.

Swami SivanandaHumility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control.

Swami GambiranandaHumility, unpretentiousness, non-injury, forbearance, sincerity, service to the teacher, cleanliness, steadiness, and control of the body and its organs;

Swami AdidevanandaModesty, absence of ostentation, non-injury, patience, sincerity, service to the preceptor, purity, firmness, and self-restraint;

Dr. S. SankaranarayanAbsence of pride, absence of hypocrisy, harmlessness, patience, uprightness, service to the preceptor, purity of mind and body, steadfastness, and self-control.

Shri Purohit SwamiHumility, sincerity, harmlessness, forgiveness, rectitude, service to the Master, purity, steadfastness, and self-control;

Swami SivanandaIndifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain.

Swami GambiranandaNon-attachment to objects of the senses, and also the absence of egotism; seeing the evil in birth, death, aging, diseases, and miseries;

Swami AdidevanandaAbsence of desire for sense-objects, and also absence of egotism, the recognition of evil in birth, death, old age, disease, and sorrow;

Dr. S. SankaranarayanAbsence of desire for sense-objects, and also absence of egotism; pondering over the evils of birth, death, old age, sickness, and sorrow;

Shri Purohit SwamiRenouncing the delights of the senses, being without pride, having a right understanding of the painful problem of birth and death, and of age and sickness;

Swami SivanandaNon-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and undesirable.

Swami GambiranandaNon-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant equanimity of the mind with regard to the attainment of both the desirable and the undesirable;

Swami AdidevanandaNon-attachment, absence of clinging to son, wife, home, and the like, and constant even-mindedness in regard to all desirable and undesirable events;

Dr. S. SankaranarayanNon-attachment, detachment towards one's children, wives, houses, and the like; and a constant even-mindedness in the occurrence of desirable and undesirable things.

Shri Purohit SwamiIndifference, non-attachment to sex, progeny, or home, equanimity in both good fortune and bad;

Swami SivanandaUnswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people.

Swami GambiranandaAnd unwavering devotion to Me with single-minded concentration; inclination to retreat to a clean place; lack of delight in a crowd of people;

Swami AdidevanandaConstantly devote yourself to Me alone, resort to solitary places, and dislike crowds.

Dr. S. SankaranarayanAnd an unwavering devotion to Me, with the Yoga of non-duality; taking refuge in a solitary place; disinterest in a crowd of people;

Shri Purohit SwamiUnswerving devotion to Me, with concentration on Me and Me alone, a love for solitude, and indifference to social life;

Swami SivanandaConstancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.

Swami GambiranandaSteadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality—this is spoken of as Knowledge. Ignorance is that which is other than this.

Swami AdidevanandaConstant 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.

Dr. S. SankaranarayanConstancy in Self-knowledge, and viewing things with the aim of knowing the Reality—all this is declared to be conducive to true knowledge, and what is opposed to this is conducive to wrong knowledge.

Shri Purohit SwamiConstant yearning for the knowledge of the Self, and pondering over the lessons of the great Truth—this is wisdom; all else is ignorance.

Swami SivanandaI will declare that which is to be known, knowing which one attains immortality; the beginningless Supreme Brahman, which is neither being nor non-being.

Swami GambiranandaI shall speak of that which is to be known, by realizing which one attains immortality. The supreme Brahman is without any beginning; that is called neither being nor non-being.

Swami AdidevanandaI shall declare that which is to be known, knowing which one attains the immortal Self. It is beginningless Brahman, having Me as the Highest (Anadi Matparam); it is said to be neither being nor non-being.

Dr. S. SankaranarayanI shall describe that which is to be known, by knowing which one attains freedom from death: the Supreme Brahman is beginningless and is said to be neither existent nor non-existent.

Shri Purohit SwamiI will now speak to you of that great truth which one ought to know, since by it one will attain immortal bliss—that which is without beginning, the eternal spirit which dwells in me, neither with form nor without it.

Swami SivanandaWith hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.

Swami GambiranandaThat Knowable, which has hands and feet everywhere, which has eyes, heads, and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.

Swami AdidevanandaIts hands and feet are everywhere; Its eyes, heads, and mouths are everywhere; Its ears are on all sides; and It exists, encompassing all things.

Dr. S. SankaranarayanIt has hands and feet of all, has eyes, heads, and faces of all, has ears of all in the world; It envelops all.

Shri Purohit SwamiEverywhere are Its hands and feet; everywhere It has eyes that see, heads that think, and mouths that speak; everywhere It listens; It dwells in all the worlds and envelops them all.

Swami SivanandaShining by the functions of all the senses, yet without being attached to them; unattached, yet supporting all; devoid of qualities, yet the experiencer of them.

Swami GambiranandaShining through the functions of all the organs, yet devoid of all the organs; unattached, and verily the supporter of all; without quality, and the perceiver of qualities.

Swami AdidevanandaShining by the functions of the senses, yet devoid of the senses, detached yet supporting all, devoid of the Gunas yet experiencing the Gunas;

Dr. S. SankaranarayanIt illuminates all the senses; yet it has no sense organs; it is unattached, yet supports all; it is free from the bonds, yet enjoys the bonds.

Shri Purohit SwamiBeyond the senses, it yet shines through every sense perception; bound to nothing, it yet sustains everything; unaffected by the qualities, it still enjoys them all.

Swami SivanandaIt is within and without all beings, both the unmoving and the moving; It is subtle and unknowable, and It is near and far away.

Swami GambiranandaExisting both outside and inside all beings, moving and non-moving, It is incomprehensible due to Its subtlety. It is far away, yet near.

Swami AdidevanandaIt is within and without all beings; It is unmoving yet moving; It is so subtle that none can comprehend it; It is far away yet very near.

Dr. S. SankaranarayanIt is without and within every being, unmoving yet moving; due to its subtle nature, it is incomprehensible; it exists far away yet is near.

Shri Purohit SwamiIt is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far away yet ever near.

Swami SivanandaUndivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates.

Swami GambiranandaThe Knowable, though undivided, appears to exist as divided in all beings, and It is the sustainer, devourer, and originator of all beings.

Swami AdidevanandaUndivided yet appearing as if divided among beings, this Self is to be known as the supporter of the elements. It devours them and causes their generation.

Dr. S. SankaranarayanIt remains undistinguished among the distinguished beings, and appears as if distinguished. It is to be known as the supporter of beings, and also as their swallower and originator.

Shri Purohit SwamiIn all beings, undivided yet living in division, it is the upholder of all, both creator and destroyer alike.

Swami SivanandaThat Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all.

Swami GambiranandaThat is the Light of all lights; It is spoken of as beyond darkness. It is Knowledge, the Knowable, and the Known. It is specially situated in the hearts of all.

Swami AdidevanandaThe light of all lights is said to be beyond Tamas (darkness); it is known to be knowledge, to be attained through knowledge, and to be present in the hearts of all.

Dr. S. SankaranarayanThis is the Light of all lights, stated to be beyond darkness; it is to be known by the above knowledge; it is to be attained only through knowledge; and it distinctly remains in the heart of all.

Shri Purohit SwamiIt is the light of lights, beyond the reach of darkness; the wisdom, the only thing worth knowing or that wisdom can teach; the presence in the hearts of all.

Swami SivanandaThus, the field, as well as knowledge and the knowable, have been briefly stated. My devotee, knowing this, enters into My being.

Swami GambiranandaThus, in brief, the field, Knowledge, and the Knowable have been spoken of. By understanding this, My devotee becomes qualified for My state.

Swami AdidevanandaThus, the Ksetra, knowledge, and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state.

Dr. S. SankaranarayanThis field, as well as the knowledge and what is to be known, are all mentioned collectively; clearly understanding this, My devotee becomes worthy of My state.

Shri Purohit SwamiThus, I have briefly told you what Matter is, the Self worth realizing, and what Wisdom is. He who is devoted to Me knows, and he will assuredly enter into Me.

Swami SivanandaKnow that Nature (matter) and the Spirit are both beginningless, and know also that all modifications and qualities are born from Nature.

Swami GambiranandaKnow both Nature and the individual soul to be verily without beginning; know the modifications as well as the qualities to be born of Nature.

Swami AdidevanandaKnow that both Prakṛti and the Self (Puruṣa) are without beginning; know that all modifications and the attributes are born from Prakṛti.

Dr. S. SankaranarayanBoth the Material Cause and the Soul are beginningless; you should know this. You should also know that the modifications and strands are born from the Material Cause.

Shri Purohit SwamiKnow further that Nature and God have no beginning, and that differences in character and quality originate from Nature only.

Swami SivanandaIn the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the one responsible.

Swami GambiranandaWith regard to the source of the body and its organs, Nature is said to be the cause; the soul is the cause so far as the enjoyment of happiness and sorrow is concerned.

Swami AdidevanandaThe Prakṛti is said to be the cause of agency to the body (Kārya) and sense-organs (Karaṇa); the Self is said to be the cause of experiencing pleasure and pain.

Dr. S. SankaranarayanIn creating the process of cause and effect, the material cause is said to be the basis; and in experiencing pleasure and pain, the soul is said to be the basis.

Shri Purohit SwamiNature is the law that generates cause and effect; God is the source of all pleasure and pain.

Swami SivanandaThe soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of its birth in good and evil wombs.

Swami GambiranandaSince the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs.

Swami Adidevananda(a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti. (b) Its attachment to these Gunas is the cause of birth in good and evil wombs.

Dr. S. SankaranarayanFor, the soul, seated on the material cause, enjoys the strands born of the material cause; His attachment to the strands is the cause of his births in good and evil wombs.

Shri Purohit SwamiGod, dwelling in the heart of Nature, experiences the qualities that Nature brings forth; and His affinity towards these qualities is the reason for His living in a good or evil body.

Swami SivanandaThe Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self.

Swami GambiranandaHe who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as the transcendental Self, is the supreme Person in this body.

Swami AdidevanandaThe self in the body is called the spectator, approver, supporter, experiencer, great lord, and supreme self.

Dr. S. SankaranarayanThe Supreme Soul in this corporeal body is called the Spectator, the Assenter, the Supporter, the Experiencer, the Mighty Lord, and also the Supreme Self.

Shri Purohit SwamiThus, in the body of man dwells the Supreme God; He who sees, permits, upholds, and enjoys is the Highest God and the Highest Self.

Swami SivanandaHe who thus knows the Spirit and Matter together with their qualities, in whatever condition he may be, he is not reborn.

Swami GambiranandaHe who knows thus the Person, Nature, and Qualities will not be born again, no matter how he may live.

Swami AdidevanandaHe who understands the Self and Prakriti, along with the Gunas, will not be born again, no matter what state he may be in.

Dr. S. SankaranarayanHe who knows, in this manner, the Soul and the Material Cause together with their strands—he is not reborn, even though he may act in various ways.

Shri Purohit SwamiHe who understands God and Nature, along with her qualities, whatever his condition in life may be, will not come back to earth.

Swami SivanandaSome behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action.

Swami GambiranandaSome realize the Self in their intellect through meditation, others through Sankhya-Yoga, and still others through Karma-Yoga, with the help of the internal organ.

Swami AdidevanandaSome perceive the Self within the self (body) through meditation of the mind, others through Sankhya Yoga, and still others through Karma Yoga.

Dr. S. SankaranarayanHowever, some yogis perceive the Self as the Self within the self through meditation, others through knowledge-yoga, and still others through action-yoga.

Shri Purohit SwamiSome realize the Supreme by meditating, with its aid, on the Self within; others by pure reason; and still others by right action.

Swami SivanandaOthers, too, who do not know thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.

Swami GambiranandaOthers, again, who do not know thus, take to thinking after hearing from others; they too, who are devoted to hearing, certainly overcome death.

Swami AdidevanandaBut some, who do not know this, having heard from others, worship accordingly—these too, devoted to what they hear, pass beyond death.

Dr. S. SankaranarayanBut others, who have no knowledge of this nature, listen from others and reflect [accordingly]; they too, being devoted to what they have heard, do cross over death.

Shri Purohit SwamiOthers, again, having no direct knowledge but only hearing from others, still worship, and, if they are true to the teachings, they too will cross the sea of death.

Swami SivanandaWherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union of the field and its knower.

Swami GambiranandaO scion of the Bharata dynasty, whatever object, moving or non-moving, comes into existence, know that to be from the combination of the field and the Knower of the field!

Swami AdidevanandaWhatever being is born, whether it be moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field).

Dr. S. SankaranarayanWhatever living being is born, stationary or moving, you should know that all this has a close connection with the Field and the Field-sensitizer, O best of the Bharatas!

Shri Purohit SwamiWherever life is seen in things movable or immovable, it is the result of the combination of Matter and Spirit.

Swami SivanandaHe who sees the Supreme Lord existing truly in all beings, the imperishable within the perishable, sees indeed.

Swami GambiranandaHe who sees the Supreme Lord existing truly in all beings, and the Imperishable among the perishable, sees indeed.

Swami AdidevanandaWho sees the supreme ruler dwelling alike in all bodies and never perishing, even when they perish, he indeed sees.

Dr. S. SankaranarayanWhoever perceives the Supreme Lord as abiding and non-perishing in all beings, even as they perish, perceives properly.

Shri Purohit SwamiHe who can see the Supreme Lord in all beings, the Imperishable amidst the perishable, he is the one who truly sees.

Swami SivanandaFor he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self; rather, he attains the highest goal.

Swami GambiranandaSince, by truly seeing God, who is present everywhere alike, he does not injure the Self by the Self, he therefore attains the supreme Goal.

Swami AdidevanandaFor, seeing the ruler abiding alike in every place, he does not injure himself with his own mind and therefore reaches the highest goal.

Dr. S. SankaranarayanWhoever, perceiving the Lord as abiding in all alike, does not harm themselves by themselves, they attain, on that account, the Supreme Goal.

Shri Purohit SwamiBeholding the Lord equally in all things, his actions do not mar his spiritual life but lead him to the heights of bliss.

Swami SivanandaHe sees, who sees that all actions are performed solely by Nature and that the Self is without action.

Swami GambiranandaAnd he who sees actions being done in various ways by Nature itself, and also the Self as the non-agent, he sees.

Swami AdidevanandaHe who sees that all acts are done universally by Prakrti alone, and likewise that the self is not the doer, he indeed sees.

Dr. S. SankaranarayanWhoever views all actions as being performed (or all objects as being created) by the Material Cause itself, and at the same time views their own Self as a non-performer (or non-creator) - they view properly.

Shri Purohit SwamiHe who understands that it is only the Law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.

Swami SivanandaWhen a person sees all beings as resting in the One and emanating from the One alone, they then become Brahman.

Swami GambiranandaWhen one realizes that the state of diversity of living things is rooted in the One, and that their manifestation also comes from That, then one becomes identified with Brahman.

Swami AdidevanandaWhen he perceives the independent modes of existence of all beings centered in one, and their expansion from it alone, then he attains Brahman.

Dr. S. SankaranarayanWhen he perceives the mutual difference of beings as abiding in One, and its expansion from That alone, at that time he becomes the Brahman.

Shri Purohit SwamiHe who sees the diverse forms of life all rooted in One and growing forth from Him, shall indeed find the Absolute.

Swami SivanandaBeing without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.

Swami GambiranandaBeing without beginning and without end, O son of Kunti, this immutable, supreme Self does not act, nor is It affected [Also translated as tainted.-Tr.], although It exists in the body.

Swami AdidevanandaThis 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.

Dr. S. SankaranarayanBecause this is beginningless, and because this has no qualities, this Supreme Self is changeless and it neither acts nor gets stained [by actions], even though it dwells in the body, O son of Kunti!

Shri Purohit SwamiThe Supreme Spirit, O Prince, is without beginning, has no qualities, and is imperishable. Though it is within the body, it does not act, nor is it affected by action.

Swami SivanandaAs the all-pervading ether is not tainted, due to its subtlety, so the Self seated everywhere in the body is not tainted either.

Swami GambiranandaAs the all-pervading space is not defiled, due to its subtlety, similarly the Self, present everywhere in bodies, is not defiled.

Swami AdidevanandaAs the all-pervading ether is not tainted due to its subtlety, even so, the self abiding in the body is not tainted everywhere.

Dr. S. SankaranarayanJust as the all-pervasive Ether is not stained due to its subtlety, in the same way the Self, abiding in the body everywhere, is not stained.

Shri Purohit SwamiAs space, though present everywhere, remains unaffected due to its subtlety, so too the Self, though present in all forms, retains its purity unalloyed.

Swami SivanandaJust as the one sun illuminates the entire world, so too does the Lord of the field (Supreme Self) illuminate the entire field, O Arjuna.

Swami GambiranandaAs the single sun illuminates this entire world, similarly, O descendant of the Bharata dynasty, the Knower of the field illuminates the entire field.

Swami AdidevanandaAs the one sun illuminates this entire world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illuminate the entire Field (the body).

Dr. S. SankaranarayanJust as a single sun illuminates this entire world, so too does the Lord of the Field illuminate the entire Field, O descendant of Bharata!

Shri Purohit SwamiAs the one Sun illuminates the entire earth, so the Lord illuminates the entire universe.

Swami SivanandaThey who, by the eye of knowledge, perceive the distinction between the field and its knower, as well as the liberation from the Nature of being, go to the Supreme.

Swami GambiranandaThose who, through the eye of wisdom, know the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings, reach the Supreme.

Swami AdidevanandaThose who thus discern, with the eye of knowledge, the difference between the body or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and the means of deliverance from the manifested Prakrti, they attain the Supreme.

Dr. S. SankaranarayanThose who thus understand, with the knowledge-eye, the inner Soul of the Field and the Field-sensitizer, as well as the deliverance from the Material Cause of the elements—they attain the Supreme.

Shri Purohit SwamiThose who, with the eyes of wisdom, thus see the difference between Matter and Spirit, and know how to liberate life from the Law of Nature, attain the Supreme.