Krishna henceforward concludes chapter 13 by giving us an account of transcendental vision. We should know (tad viddhi) that whatever there is (yāvat kiñcit) in existence (sattvaṁ) – the non-moving (sthāvara) and the moving (jaṅgamam) included – takes birth (sañjāyate) by the combination (saṁyogāt) of the field of activities (kṣetra) and the knower of the field (kṣetrajña). (BG 13.27)
One who sees (yaḥ paśyati) the Supreme Lord (parameśvaram) situated (tiṣṭhantaṁ) equally (samaṁ) in all beings (sarveṣu bhūteṣu), the indestructible (avinaśyantaṁ) in the destructible [body] (vinaśyatsv), actually sees (sa paśyati). (BG 13.28) Seeing (paśyan) the Lord (īśvaram) equally (samaṁ) present (samavasthitam) everywhere (hi sarvatra), one does not harm (na hinasty) oneself (ātmānaṁ) by one’s self [mind] (ātmanā). Thereafter (tato), one reaches (yāti) the transcendental destination (parāṁ gatim). (BG 13.29)
One who sees (yaḥ paśyati) that actions (karmāṇi) are being fully (sarvaśaḥ) performed (kriyamāṇāni) by the material nature alone (prakṛtyaiva ca) and (tathā) the self (ātmānam) is a non-doer (akartāraṁ), actually sees (sa paśyati). (BG 13.30)
When (yadā) one sees (anupaśyati) that the distinct states of existence (pṛthag-bhāvam) of living beings (bhūta) are all hinged upon One Reality (eka-stham) and (ca) they expand (vistāraṁ) from that Reality alone (tata eva), then (tadā), one attains (sampadyate) to the Brahman realization (brahma). (BG 13.31) That Reality (ayam) is the inexhaustible (avyayaḥ) Supersoul (paramātmā), being beginning-less (anāditvān) and free from the modes of material nature (nirguṇatvāt). Even though situated in the body (śarīra-stho ’pi), He neither acts (na karoti) nor is affected (na lipyate). (BG 13.32)
After speaking about the neutral and transcendental nature of the in-dwelling Supersoul, Krishna unfolds the nature of the individual soul that is also residing in the same body, with the help of the analogies of the sky and the sun. Just as (yathā) the all-pervading (sarva-gataṁ) sky (ākāśaṁ), owing to its subtle nature (saukṣmyād), remains unmixed (nopalipyate) everywhere (sarvatra), similarly (tathā), the soul (ātmā) situated within the body (avasthito dehe), does not mix (nopalipyate) with the body. (BG 13.33) Just as (yathā) this (imaṁ) one (ekaḥ) sun (raviḥ) illuminates (prakāśayaty) the whole world (kṛtsnaṁ lokam), similarly (tathā), one [soul] residing within the field [body] (kṣetrī) illuminates (prakāśayati) the entire (kṛtsnaṁ) field (kṣetraṁ). (BG 13.34) Thus, the individual soul is untouched by the body and yet animates the body with consciousness.
What is the benefit of knowing all these facts? Seeing through eyes of knowledge (jñāna-cakṣuṣā), those who (ye) thus (evam) know (vidur) the difference (antaraṁ) between the field [body] (kṣetra) and the knower of the field (kṣetrajñayor), and (ca) the process of liberation (mokṣaṁ) of the living entities (bhūta) from the material nature (prakṛti), reach the Supreme destination (yānti te param). (BG 13.35) The process of liberation from the modes of material nature will be covered in chapter 14.
In summary, everything in existence comes into being when the field [body] and the knower [soul] of the field come together. Along with the individual soul, the indestructible Supersoul – the Super-knower and the Supreme Lord – is also situated in the destructible body and He is equally present everywhere. There are many individual souls but there is only One Supersoul, the expansions of which dwell in the bodies along with the individual soul. All the distinct states of existence of the living entities are hinged upon the Supersoul. Nevertheless, the Supersoul is neutral and is beyond the modes of material nature. The individual soul is the seat of consciousness within the body and is untouched by the body. All the actions within this material world are actually being carried out by the modes of material nature, which adulterates the consciousness of the living entities. Seeing the role of the individual soul, the Supersoul, and the modes of material nature within the field of actions inspires an equal vision toward everyone – one of the foremost qualities highlighted by Krishna – which makes one dear to Krishna and one finally reaches the Supreme destination.
