GitaChapter 13Verse 23

Gita 13.23

Kshetra Kshetragna Vibhaga Yoga

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह | सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ||२३||

ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha | sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate ||23||

In essence: One who truly knows purusha and prakriti is never reborn, regardless of how they live.

A conversation between a seeker and guide to help you feel this verse deeply

Sadhak-Guru Dialogue

Sadhak: "This seems too easy. Just 'know' and you're free? What about discipline, practice, renunciation?"

Guru: "The knowing is not easy—it's the hardest thing. Discipline, practice, and renunciation are means to purify the mind so that knowing can dawn. But they are not the goal themselves. A purified mind can recognize truth; an impure mind remains confused. Yet once recognition happens, whether it took one lifetime or a hundred of practice, the liberation is immediate. The practices build readiness; the knowing liberates."

Sadhak: "But 'however they may be living'—doesn't that permit license? Can a knower do anything they want?"

Guru: "The question itself reveals non-knowing. When you truly know your nature as pure consciousness, what is there to 'want'? The wanting was prakriti's quality, identified with by ignorance. A knower has no compulsion toward action or inaction. They may live simply or abundantly, but without attachment. The 'freedom to do anything' is not license—it's the absence of need to do anything. Whatever happens through the body is prakriti functioning; the knower just watches."

Sadhak: "How would I know if I truly 'know' or if I'm just intellectually convinced?"

Guru: "True knowing is self-evident and irreversible. If you have to ask whether you know, there's more to be seen. But doubt isn't a sign of failure—it's a sign of honesty. Keep looking. Look at who is doubting. When the one who doubts is recognized as prakriti's modification and you—the awareness watching doubt—are recognized as purusha, the distinction becomes clear. Then no one needs to tell you; you simply know."

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🌅 Daily Practice

🌅 Morning

Knowledge affirmation: Begin the day with direct looking, not belief. Ask: 'Am I the body that just woke up, or am I the awareness that noticed waking happen?' Rest in the answer. This isn't a mantra; it's direct inquiry. Whatever the day brings, this knowing remains unchanged.

☀️ Daytime

Sarvathā practice: In whatever you're doing—working, eating, conversing—practice recognizing: 'This activity is prakriti functioning. I am the knower of this activity.' This doesn't change the activity but changes your relationship to it. You engage fully while knowing you are not the engaging.

🌙 Evening

Liberation check: Before sleep, honestly assess: 'Today, did I abide in knowing or in forgetting?' Don't judge—just observe. Whether you spent the day in clarity or confusion, the knowing itself is always available. Touch it now. This awareness that surveys the day—this is purusha. Sleep as this, not as the tired personality.

Common Questions

If knowledge alone liberates, why do scriptures prescribe so many practices?
Practices are not substitutes for knowledge but preparations for it. The mind conditioned by gunas cannot easily recognize its own nature. Practices purify the mind—reduce tamas, calm rajas, cultivate sattva—creating the clarity in which knowledge can dawn. Without purification, intellectual understanding may occur but direct knowing remains obscured. Think of practices as cleaning the mirror so it can reflect clearly.
Can a wicked person with this knowledge avoid rebirth while a virtuous person without it continues to reincarnate?
The question assumes external behavior determines liberation. But liberation is about identity, not morality. A person who truly knows purusha-prakriti distinction cannot be 'wicked' in the usual sense because wickedness requires ignorance and identification. However, someone who appears outwardly unconventional—not following social norms—may well be liberated, while someone outwardly virtuous but inwardly attached continues in samsara. This isn't moral relativism; it's the recognition that liberation operates on a different axis than conventional virtue.
What exactly is the knowledge that prevents rebirth? Can it be stated simply?
'I am the witnessing consciousness, not the body-mind. The body-mind is prakriti's modification with three gunas. I observe all modifications without being modified. I was never born in prakriti; I cannot be reborn.' This is the knowledge—not as a statement you repeat, but as a direct recognition you rest in. When this is your lived experience, not just your concept, rebirth becomes impossible because the entity that was supposed to be reborn is seen to have never existed.