Gita 13.26

Kshetra Kshetragna Vibhaga Yoga

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् | क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ||२६||

yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam | kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha ||26||

In essence: Every being, moving or unmoving, arises from the union of field (matter) and knower (consciousness).

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

Sadhak-Guru Dialogue

Sadhak: "If even rocks have consciousness, why do we treat living beings differently from non-living?"

Guru: "The consciousness in a rock is extremely dormant—so covered by tamas that it barely manifests. The field (mineral structure) allows almost no expression. In plants, slightly more. In animals, more still. In humans, most. But the potential is everywhere. We treat beings differently not because some have consciousness and some don't, but because the degree of manifestation differs. A being capable of suffering requires different treatment than one where suffering can't arise."

Sadhak: "Does 'union' mean consciousness gets mixed with matter?"

Guru: "Not mixing—association. Like the sun reflected in water: the sun doesn't become wet, water doesn't become luminous, yet there's an apparent union. Similarly, consciousness doesn't actually become material; matter doesn't become conscious. But through association, there appears to be a living being. The appearance is real enough for practical purposes, but ultimately, the two remain distinct."

Sadhak: "Then separation, not union, is the goal?"

Guru: "Recognition of the always-existing distinction is the goal. Union is beginningless and describes appearance, not reality. The purusha was never actually bound to prakriti—only appeared so through identification. Liberation is recognizing what was always true. You don't separate something truly united; you see that the apparent union was always just apparent."

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🌅 Daily Practice

🌅 Morning

Universal consciousness recognition: As you encounter the world upon waking—the room, the light, sounds—recognize: all of this exists through the union of matter and consciousness. The same awareness that knows your body knows the tree outside. Let this recognition expand your sense of kinship with all existence.

☀️ Daytime

Being-by-being reverence: When you interact with others—human or animal—pause to recognize: this being is a kṣetra-kṣetrajña conjunction. The consciousness looking out from their eyes is kin to the consciousness looking out from yours. Let this modify how you speak, how you respond, how you treat them.

🌙 Evening

Union gratitude: Reflect on the fact that your existence is itself a union—consciousness married to this particular body-mind field. Feel the gift of this conjunction: through it, you can experience, learn, love, and grow. Even the challenges of embodied life are possible only because of this union. Tomorrow, use the field well.

Common Questions

If all beings are consciousness-matter unions, is there no fundamental difference between a human and an insect?

At the level of the union-principle, no—both are kṣetra-kṣetrajña conjunctions. But the nature of the field differs enormously. The human field allows for dharma, self-reflection, and liberation. The insect field allows for basic survival functions. The consciousness in both is the same; the vehicles differ radically. This is why human birth is considered precious—not because human consciousness is superior, but because the human field permits full spiritual development.

Does this verse support pantheism—that everything is God?

It supports the presence of consciousness in everything, which is related but distinct from pantheism. Pantheism equates all existence with God. This verse says all existence arises from the union of two principles, one of which is consciousness connected to the divine. The Gita's position is closer to panentheism: God pervades everything (through consciousness) but also transcends everything. Matter is not itself divine but is animated by divine consciousness.

What about beings that seem wholly evil—are they also consciousness-matter unions?

Yes. Evil actions arise from tamasic or rajasic conditioning of the field, not from consciousness itself. The consciousness in a cruel person is the same as in a saint; the fields through which it manifests differ in their guna composition. This doesn't excuse evil—actions have consequences—but it explains that no being is inherently evil. With field-purification, even the worst person can manifest consciousness clearly.

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