28. samam pagyan hi sarvatra
saravasthitam islvaram na
hinasty atmana 'tmanam
tato yati pararn gatim
(28) For, as he sees the Lord present, equally everywhere, he does not injure his true Self by the self and then he attains to the supreme goal
29. prakrtyai 'va ca karmam
kriyamdnani sarvasah
yah pasyati tatha 'tmanam
akartaram sa pasyati
(29) He who sees that all actions are done only by nature (prakrti) and likewise that the self is not the doer, he verily see,. The true self is not the doer but only the witness, It is the spectator, not the actor says that there is no evidence to show that there is any variety in him who is non-agent, unconditioned and free from all specialities, as there is no variety in the sky[1] Actions affect the mind and understanding and not the self.
30. yada bhutaprthagbhavam
ekastham anuuasyati
tata eva ca vistaram
brahma sampadyate tada
(30) When he sees that the manifold state of beings is centred in the One and from just that it spreads out, then he attains Brahman. When the variety of nature and its development are traced to the Eternal One, we assume eternity. "He realizes the all-pervading nature of the Self, inasmuch as the cause of all limitation is absorbed into the unity of the Self." Anandagiri.
31. anaditvan nirgunatva
paramatma 'yarn avyayah
sarirastho 'pi kaunteya
na karoti na lipyate
(31) Because this Supreme Self imperishable is without beginning, without qualities, so, 0 Son of Kunti (Arjuna), though It dwells in the body, It neither acts nor is tainted,
32. yatha sarvagatam sauksmyad
akasam no 'palspyate
sarvatra 'vasthito dehe
tatha 'tma no 'palspyate
(32) As the all-pervading ether is not tainted, by reason of its subtlety, even so the Self that is present in every body does not suffer any taint
33. yatha prakagayaty ekah
krtsnam lokam imam ravih
ksetram ksetri tatha krtsnam
prakasayati bharata
(33) As the one sun illumines this whole world, so does the Lord of the field illumine this entire field, 0 Bharata (Arjuna) The knower of the field illumines the whole field, the entire world of becoming.
34. ksetraksetrajnayor evani
antaraiñ jnanacaksusa
bhiitaprakrtintoksam ca
ye vidur yanti te param
(34) Those who perceive thus by their eye of wisdom the distinction between the field and the knower of the field, and the deliverance of beings from nature (prakrti), they attain to the Supreme. bhuta prakrti: the material nature of beings,
. . ksetraksetra~navibadgayogo nama trayodaso 'dhydyah
This is the thirteenth chapter entitled The Yoga of the Distinction between the Field and the Knower of the Field.
