Gita Chapter 13.31 to 13.35

Yadaa bhootaprithagbhaavam ekastham anupashyati;
Tata eva cha vistaaram brahma sampadyate tadaa.
31. When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
COMMENTARY: A man attains to unity with the Supreme when he knows or realises through intuition that all these manifold forms are rooted in the One. Like waves in water, like rays in the sun, so also all forms are rooted in the One.

Anaaditwaan nirgunatwaat paramaatmaayam avyayah;
Shareerastho’pi kaunteya na karoti na lipyate.
32. Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted!

Yathaa sarvagatam saukshmyaadaakaasham nopalipyate;
Sarvatraavasthito dehe tathaatmaa nopalipyate.
33. As the all-pervading ether is not tainted because of its subtlety, so the Self seated everywhere in the body, is not tainted.

Yathaa prakaashayatyekah kritsnam lokamimam ravih;
Kshetram kshetree tathaa kritsnam prakaashayati bhaarata.

34. Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!

Kshetrakshetrajnayor evam antaram jnaanachakshushaa;
Bhootaprakritimoksham cha ye vidur yaanti te param.
35. They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.
COMMENTARY: They who know through the eye of intuition opened by meditation and the instructions of the Guru and the scriptures, that the Field is insentient, the doer, changing and finite, and that the Knower of the Field is pure Consciousness, the non-doer, unchanging and infinite, and who also perceive the non-existence of Nature, ignorance, the Unmanifested, the material cause of being,—they attain the Supreme.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Kshetrakshetrajnavibhaagayogo Naama Trayodasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse

entitled:

“The Yoga of the Distinction Between The Field and the Knower of the Field”

THE YOGA OF DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD

Summary of Thirteenth Discourse

In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us a wonderfully revealing insight into the human individual. It is the metaphysics of man, the unknown. The immortal Soul, with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, it is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other than That. Thus, Lord Krishna explains the mystery of the individual soul dwelling within this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follows the declaration of the Supreme Soul, the knowledge of which grants us immortality. That Supreme Reality is the one universal Essence present everywhere. It pervades all.
It shines within the inmost chambers of our heart, it is everything, it is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is not bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the difference between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.