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Bhagavad-gītā 13.27

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ २७ ॥
yāvat sañjāyate kiñcit
[yaavat sanjaayate kinchit]
sattvaṁ sthāvara-jaṅgamam
[sattvam sthaavara-jangamam]
kṣetra-kṣetrajña-saṁyogāt
[kshetra-kshetrajna-samyogaat]
tad viddhi bharatarṣabha
[tad viddhi bharatarshabha]
Word-for-word
yāvat — whatever sañjāyate — comes into being kiñcit — anything sattvam — existence sthāvara — not moving jaṅgamam — moving kṣetra — of the body kṣetra - jña — and the knower of the body saṁyogāt — by the union between tat viddhi — you must know it bharata - ṛṣabha — O chief of the Bhāratas .
Blended reading (Sanskrit + English inline)
yāvat sañjāyate kiñcit
yāvat
whatever
sañjāyate
comes into being
kiñcit
anything
sattvaṁ sthāvara-jaṅgamam
sattvam
existence
sthāvara
not moving
jaṅgamam
moving
kṣetra-kṣetrajña-saṁyogāt
kṣetra
of the body
kṣetra - jña
and the knower of the body
saṁyogāt
by the union between
tad viddhi bharatarṣabha
tat viddhi
you must know it
bharata - ṛṣabha
O chief of the Bhāratas .
Important Words
  • yāvat — whatever
    Sweeping inclusive — *whatever* comes into being. No exception. The principle covers gods, humans, animals, plants, microbes.
  • sthāvara — not moving
    Trees, stones, fungi. Even the seemingly inert is a union of field and knower. The Gītā's vision of life is far wider than the modern biological one.
  • jaṅgamam — moving
    Animals, humans, gods. Paired with sthāvara to leave no entity unincluded.
  • kṣetra - jña — and the knower of the body
    The chapter's central term, returning at the close paired with kṣetra as the unifying formula. Every being is *this* union of field and knower. The whole theology of equal vision rests on this pairing.
  • saṁyogāt — by the union between
    Ablative — "out of the union." Saṁ- + √yuj. Existence is born from the *yoking* of soul and matter. Even Brahmā's creative act is finally just this yoking.
O chief of the Bhāratas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Every existing being, plant or animal, has the same origin: a coming-together of field (matter) and knower (consciousness). The verse universalizes the doctrine: it explains not just human embodiment but all embodied existence.
Further notes (विवरण · Vivaraṇa)
Returns to the chapter's title pair. 'Sthāvara-jaṅgama' (stationary and mobile) is a Sanskrit idiom for 'all living things.' The point is metaphysical economy: one explanatory pair covers cosmos-wide embodiment. Cross-ref: 7.6 ('etad-yonīni bhūtāni') and 9.10 ('mayādhyakṣeṇa prakṛtiḥ sūyate'). Together these mark the Gītā's claim that body+conscious-witness exhausts the ontological inventory.
Prose order (अन्वय · Anvaya)
हे भरत-ऋषभ! यावत् किञ्चित् स्थावर-जङ्गमं सत्त्वं सञ्जायते, तत् क्षेत्र-क्षेत्रज्ञ-संयोगात् (उत्पन्नम्) विद्धि ॥
he bharata-ṛṣabha! yāvat kiñcit sthāvara-jaṅgamaṃ sattvaṃ sañjāyate, tat kṣetra-kṣetrajña-saṃyogāt (utpannam) viddhi ||
O best of the Bharatas, whatever being is born — moving or unmoving — know that it arises from the union of field and knower of the field.
Word split (पदच्छेद · Padaccheda)
यावत् सञ्जायते किञ्चित् सत्त्वं स्थावर-जङ्गमम् । क्षेत्र-क्षेत्रज्ञ-संयोगात् तत् विद्धि भरत-ऋषभ ॥
yāvat sañjāyate kiñcit sattvaṃ sthāvara-jaṅgamam | kṣetra-kṣetrajña-saṃyogāt tat viddhi bharata-ṛṣabha ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यावत् yāvat ind. (indeclinable), correlative whatever / to whatever extent
सञ्जायते sañjāyate सम्+√जन् pres. (present) 3sg.ātm. (ātmanepada / middle voice) comes into being
किञ्चित् kiñcit किम् + चित् indef.pron. (pronoun) nom.sg. (nominative singular)n. anything
सत्त्वम् sattvam सत्त्व (n.) nom.sg. (nominative singular) being / existent thing
स्थावर-जङ्गमम् sthāvara-jaṅgamam स्थावर (adj.) + जङ्गम (adj.) nom.sg. (nominative singular)n., dvandva cpd. (compound) moving and unmoving
क्षेत्र-क्षेत्रज्ञ-संयोगात् kṣetra-kṣetrajña-saṃyogāt क्षेत्र + क्षेत्रज्ञ + संयोग (m.) abl.sg. (ablative singular), tatpuruṣa cpd. (compound) from the union of field and knower of the field
तत् tat तद् pron. (pronoun) acc.sg. (accusative singular)n. that
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know!
भरत-ऋषभ bharata-ṛṣabha भरत + ऋषभ (m.) voc.sg. (vocative singular), karmadhāraya cpd. (compound) O best of the Bharatas
Purport

Both material nature and the living entity, which were existing before the creation of the cosmos, are explained in this verse. Whatever is created is but a combination of the living entity and material nature. There are many manifestations like trees, mountains and hills which are not moving, and there are many existences which are moving, and all of them are but combinations of material nature and the superior nature, the living entity. Without the touch of the superior nature, the living entity, nothing can grow. The relationship between material nature and spiritual nature is eternally going on, and this combination is effected by the Supreme Lord; therefore He is the controller of both the superior and inferior natures. The material nature is created by Him, and the superior nature is placed in this material nature, and thus all these activities and manifestations take place.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
27. Know that all entities, whether moving or non-moving, high or low, appear from the combination for matter and jīva, O best of Bharata’s lineage.
Commentary

From this verse till the end, the Lord expands on the meaning of what He already spoke. Know that all living entities (sattvam), whether low or high, non-moving or moving, are born from the combination of field and knower of the field.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
27. Know that all entities, whether moving or non-moving, high or low, appear from the combination of matter and jīva, O best of Bharata.
Commentary

The Lord speaks of extent of the creation of the living entities that takes place through a combination of the jīva and prakṛti, in order to search out how to separate the two which have been associating since beginningless time. To whatever extent living entities (sattvam) exist, in high or low bodies, in moving and non-moving forms, know that they appear from a combination of the field and the knower of the field. Know they arise from the combination of the two knowers of the field with prakṛti. The Lord, controlling the jīva and prakṛti, puts them in motion. Jīva and prakṛti then mutually bind themselves up. It is understood that the “creation” of living entities in this universe takes place by appearance of their material bodies.

Bhūrijana Dāsa Gauḍīya
Commentary

In this Section the Lord explains how to separate the ksetra and ksetrajna. This is going to summarize everything that is needed to transcend 'thinking oneself identifyied with his 'playground'. (DS) Even though the material energy and the spiritual soul are described as beginningless, that doesn't mean that their relat ionship is eternal.

[2. Neither the Supersoul nor the soul within the body are destroyed. (29) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Realised person can distinguish between spirit and matter in all circumstances

Whatever one sees in material existence, moving or non-moving is only a combination of the field of activities and the knower of the field
This verse explains that all species are a combination of material nature and living entity (purport)
Combination is effected by the Supreme Lord, controller of both, Superior and inferior energies

PRACTICAL APPLICATION SECTION V

One who can see Supersoul, living entities and material nature

in their proper perspective, sees through the eyes of knowledge

Focus of Learning

(a) This verse especially applies to modern society

Because in modern society – There is practically no education in spiritual matters
Some people appear atheistic, agnostic or philosophical, but actually they have no knowledge of philosophy

(b) Qualification – Any common man, if a good soul – has a chance of advancing by hearing

(c) Lord Caitanya stresses “hearing” as important process

Simply hear from authority and especially hearing Hare Krishna Maha-mantra
He also recommends as per SB. 10.14.3 that there is no need to change your position but
Only give up the endeavor to know Absolute Truth by speculative reasonings, and
Learn to become servant of those in knowledge of the Supreme Lord

(d) Benediction

If one takes advantage of hearing from realized souls, he gradually understands everything
Automatically leads to Supreme Lord’s worship

(e) Conclusive advice

By good fortune, take shelter of pure devotee
Hear from him and follow his footsteps
Thus gradual elevation to pure devotion
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
13.27 Bharatarsabha, O scion of the Bharata dynasty; yavat kincit, whatever; sattvam, object;-as to whether they are without exception the Lord says-sthavara-jangamam, moving or non-moving; sanjayate, comes into being; viddhi, know; tat, that; as originating ksetra-ksetrajna-samyogat, from the association of the field and the Knower of the field. Objection: What, again, is meant by this 'association of the field and the Knower of the field'? Since the Knower of the field is partless like space, therefore Its conjunction with the field cannot be a kind of relationship like coming together of a rope and a pot through the contact of their parts. Nor can it be an intimate and inseparable relation as between a thread and a cloth, since it is not admitted that the field and the Knower of the field are mutually related by way of being cause and effect. Reply: The answer is: The association of the field and the Knower of the field-which are the object and the subject, respectively, and are of different natures-is in the form of superimposition of each on the other an also of their alities, as a conseence of the absence of discrimination between the real natures of the field and the Knower of the field. This is like the association of a rope, nacre, etc. with the superimposed snake, silver, etc. owing to the absence of discrimination between them. This association of the field and the Knower of the field in the form of superimposition is described as false knowledge. After having known the distinction between and the characteristics of the field and the Knower of the field according to the scriptures, and having separated, like a stalk from the Munjagrass, the above-described Knower of the field from the field whose characteristics have been shown earlier, he who realizes the Knowable (i.e. the Knower of the field)-which, in accordance with 'That is neither called being nor non-being' (12), is devoid of all distinctions created by adjuncts- as identical with Brahman; and he who has the firm realization that the field is surely unreal like an elephant created by magic, a thing seen in a dream, an imaginary city seen in the sky, etc., and it appears as though real-for him false knowledge becomes eradicated, since it is opposed to the right knowledge described above. Since the cause of his rirth has been eliminated. therefore what was said in, 'He who knows thus the Person and Nature along with the alities৷৷.', that the man of realization is not born again (23), has been a reasonable statement. In 'He৷৷.will not be born again' (23) has been stated the result of right knowledge, which is the absence of birth owing to the destruction of ignorance etc., the seeds of worldly existence. The cause of birth, viz the association of the field and the Knower of the field brought about by ignorance, has also been stated. Hence, although right knowledge, which is the remover of that ignorance, has been spoken of, still it is being stated over again in other words:
Śrī Rāmānujācārya Classical
Translation
13.27 Whatever being is born, whether it be movable or stationary, it is born only from the mutual combination of the Ksetra and Ksetrajna. The sense is that it is born only from this combination, i.e., is born as a compound of the two and never in their separateness.
Śrī Abhinavagupta Classical
Translation
13.27 Yavat etc. Whatever is a thing, whether moving or unmoving - all this is born not as something altogether different from the Field and the Field-sensitizer. Therefore -
Swami Sivananda Classical
Translation
13.27 Wherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the field and its knower.
Commentary

13.27 यावत् whatever? सञ्जायते is born? किञ्चित् any? सत्त्वम् being? स्थावरजङ्गमम् the unmoving and the moving? क्षेत्रक्षेत्रज्ञसंयोगात् from the union between the field and the knower of the field? तत् that? विद्धि know? भरतर्षभ O best of the Bharatas.Commentary 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.

Swami Gambhīrānanda Classical
Translation
13.27 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!
Shri Purohit Swami Classical
Translation
13.27 Wherever life is seen in things movable or immovable, it is the joint product of Matter and Spirit.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 7.6 BG 10.39 BG 13.1-2 SB 1.5.20 SB 11.7.7 SB 2.10.32 CC Ādi 5.62 CC Madhya 20.270 CC Madhya 20.276 Śvetāśvatara Upaniṣad 1.9Muṇḍaka Upaniṣad 2.1.1
Related lectures
Personal Guidance
Whatever is born — moving or unmoving — know it is from the union of field and knower.
Practical Applications
  • See every being as a union of field and knower.
  • Don't forget the soul-presence in any creature.
  • Use this seeing as compassion-training.
Reflection Questions
  • Whose 'knower' have I overlooked, treating them as mere field?
  • What does restored vision require?
Analogy

Every embroidered cloth is two things at once — the thread (knower) and the pattern (field). Neither alone is the embroidery. So every being you encounter, from the ant on the step to the elder at the temple gate, is this same union: a soul woven into a body. See both threads and you see truly.

📝 My note

Source: vedabase.io

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