The Bhagavad Gita · 2 of 2 · tr. Kashinath Trimbak Telang
Chapter XIII, Section 1b
The supreme spirit in this body is called supervisor, adviser , supporter, enjoyer, the great lord, and the supreme self also.
He who thus knows nature and spirit, together with the qualities, is not born again, however living .
Some by concentration see the self in the self by the self; others by the Sâ n kya-yoga; and others still by the Karma-yoga ; others yet, not knowing this, practise concentration, after hearing from others .
They, too, being (thus) devoted to hearing (instruction) cross beyond death.
Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetra g ña, O chief of the descendants of Bharata!
He sees (truly) who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed.
For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal.
He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer.
When a man sees all the variety of entities as existing in one , and (all as) emanating from that, then he becomes (one with) the Brahman.
This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kuntî!
though stationed in the body.
As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted.
As the sun singly lights up all this world, so the Kshetra g ña, O descendant of Bharata!
lights up the whole Kshetra.
Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetra g ña, and the destruction of the nature of all entities , go to the supreme.
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
By comparing the self to the sun that lights up the whole field (body/cosmos), the passage suggests an inherent luminous quality within the individual.
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
The text lists 'concentration' (dhyana) as a specific method used by some to see the self and achieve liberation.
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The passage explicitly draws parallels between the individual body (Kshetra) and the entire cosmos, stating that all entities exist within the one Supreme Self just as the sun lights up the whole world.
The merging of the individual soul or self with the divine, transcending personal identity.
The passage describes the state where one sees all variety of entities as existing in one and emanating from that, resulting in becoming 'one with the Brahman'.
The text directly addresses the cessation of rebirth ('not born again') for those who possess true knowledge, implying the doctrine of transmigration as the default state.