XXXVII Bhagavad Gita, Chapter XIII The Holy One said, This body, O son of Kunti, is called Kshetra. Him who knoweth it, the learned call Kshetrajna Know me, O Bharata, to be Kshetras.
The knowledge of Kshetra and Kshetrajna I regard to be true knowledge. What that Kshetra is, and what it is like, and what changes it undergoes, and whence it comes, what is he viz, Kshetrajna, and what his powers are, hear from me in brief. All this hath in many ways been sung separately, by Rishis in various verses, in well-settled texts fraught with reason and giving indications of Brahman. The great elements, egoism, intellect, the unmanifest viz, Prakriti, also the ten senses, the one manas, the five objects of sense, desire, aversion, pleasure, pain, body consciousness, courage, all this in brief hath been declared to be Kshetra in its modified form. Absence of vanity, absence of ostentation, abstention from injury, forgiveness, uprightness, devotion to preceptor, purity, constancy, self-restraint, indifference to objects of sense, absence of egoism, perception of the misery and evil of birth, death, decrepitude and disease freedom from attachment, absence of sympathy for son, wife, home, and the rest, and constant equanimity of heart on attainment of good and evil, unswerving devotion to me without meditation on anything else, frequenting of lonely places, distaste for concourse of men constancy in the knowledge of the relation of the individual self to the supreme, perception of the object of the knowledge of truth, all this is called Knowledge; all that which is contrary to this is Ignorance That which is the object of knowledge I will now declare to thee, knowing which one obtaineth immortality. It is the Supreme Brahma having no beginning, who is said to be neither existent nor non-existent; whose hands and feet are on all sides, whose eyes, heads and faces are on all sides, who dwells pervading everything in the world, who is possessed of all the qualities of the senses though devoid of the senses, without attachment yet sustaining all things, without attributes yet enjoying a all attributes without and within all creatures, immobile and mobile, not knowable because of his subtlety, remote yet near, undistributed in all beings, yet remaining as if distributed, who is the sustainer of all beings, the absorber and the creator of all; who is the light of all luminous bodies, who is said to be beyond all darkness; who is knowledge, the Object of knowledge, the End of knowledge and seated in the hearts of all. Thus Kshetra, and Knowledge, and the Object of Knowledge, have been declared to thee in brief. My devotee, knowing all this, becomes one in spirit with me. Know that Nature and Spirit are both without beginning and know also that all modifications and all qualities spring from Nature
Nature is said to be the source of the capacity of enjoying pleasures and pains For Spirit, dwelling in nature enjoyeth the qualities born of Nature. The cause of its births in good or evil wombs is its connection with the qualities The Supreme Purusha in this body is said to be surveyor, approver, supporter, enjoyer, the mighty lord, and also the Supreme Soul He who thus knows Spirit, and Nature, with the qualities, in whatever state he may be, is never born again. Some by meditation behold the self in the self by the self; others by devotion according to the Sankhya system; and others again, by devotion through works. Others yet not knowing this, worship, hearing of it from others. Even these, devoted to what is heard, cross over death Whatever entity, immobile or mobile, cometh into existence, know that, O bull of Bharata's race, to be from the connection of Kshetra and Kshetrajna matter and spirit. He seeth the Supreme Lord dwelling alike in all beings, the Imperishable in the Perishable.
For seeing the Lord dwelling alike everywhere, one doth not destroy himself by himself, and then reacheth the highest goal. He seeth truly who seeth all actions to be wrought by nature alone in every way and the self likewise to be not the doer. When one seeth the diversity of entities as existing in one, and the issue everything from that One, then is one said to attain to Brahma. This inexhaustible Supreme Self, O son of Kunti, being without beginning and without attributes, doth not act, nor is stained even when stationed in the body. As space, which is ubiquitous, is never, in consequence of its subtlety tainted, so the soul, stationed in every body, is never tainted As the single Sun lights up the entire world, so the Spirit, O Bharata, lights up the entire sphere of matters. They that, by the eye of knowledge, know the distinction between matter and spirit, and the deliverance from the nature of all entities, attain to the Supreme