यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् | क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ
yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam . kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha
O Bester der Bharatas, wisse, dass jedes Wesen, ob unbeweglich oder beweglich, das entsteht, aus der Verbindung von Kshetra (Feld) und Kshetrajna (Kenner des Feldes) hervorgeht!
O scion of the Bharata dynasty, whatever object, moving or non-moving, comes into being, know that to be from the association of the field and the Knower of the field!
Dieser Vers erklärt, dass alle existierenden Wesen, sowohl die unbeweglichen als auch die beweglichen, durch die Verbindung von Kshetra (dem Feld, d.h. dem Körper und der Natur) und Kshetrajna (dem Kenner des Feldes, d.h. dem Selbst) entstehen. Diese Verbindung ist jedoch keine physische Vereinigung, sondern eine gegenseitige Überlagerung oder Illusion, bei der die Eigenschaften des einen auf das andere übertragen werden. Wahre Erkenntnis besteht darin, das Feld vom Kenner zu unterscheiden und zu erkennen, dass das Selbst Brahman ist, frei von allen Anhaftungen, während das Feld eine bloße Erscheinung ist.
O Arjuna? remember that whatever is born? unmoving or moving? know thou that to be done to the union between the body and the Self.The knower of the field is like the ether without parts. Therefore? there cannot be a union of the field and the knower of the field through contact of each others parts like the contact of the drum and the stick or a rope and a vessel. There cannot be the inseparable connection between them like the connection that exists between the head and the neck? or the arm and the shoulder? because the field and its knower are not related to each other as cause and effect.Then? what sort of union is there between the field and its knower It is of the nature of mutual superimposition or illusion. This consists in confounding the one with the other as well as their attributes? like the union of a rope with a snake? and motherofpearl with silver? on account of lack of discrimination of their real nature. The attributes of the Self are transferred to the body and vice versa. The insentient body is mistaken for the sentient Self. The activities of the body or Nature are transferred to the silent? actionless Self. This sort of illusion or superimposition will disappear when one attains knowledge of the Self? when he is able to separate the field from the knower like the reed from the Munja grass? when he realises that Brahman which is free from all limiting adjuncts is his own immortal Self? and that the field is a mere appearance like the snake in the rope? silver in motherofpearl? an imaginary city in the sky? and is like an object seen in a dream or like the horses? places and forests projected by ajuggler. A sage who has the knowledge of the Self is not born again.