Shloka 26
सम्बन्ध-- इस प्रकार परमात्मसम्बन्धी तत्त्वज्ञानके भिन्न-भिन्न साधनोंका प्रतिपादन करके अब तीसरे श्लोकमें जो 'यादृक्” पदसे क्षेत्रके स््वभावकों युननेके लिये कहा था; उसके अनुसार भगवान् दो “*्लोकोंद्वारा उस क्षेत्रकों उत्पत्ति-विनाशशील बतलाकर उसके स्वभावका वर्णन करते हुए आत्माके यथार्थ तत्त्वको जाननेवालेकी प्रशंसा करते हैं-- यावत् संजायते किंचित् सत्त्वं स्थावरजड्रमम् । क्षेत्रक्षेत्रजसंयोगात् तद् विद्धि भरतर्षभ,हे अर्जुन! जितने भी स्थावर-जंगम प्राणी उत्पन्न होते हैं, उन सबको तू क्षेत्र और क्षेत्रज्क संयोगसे ही उत्पन्न जानः
yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam | kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha ||
Whatever being comes into existence—whether immobile or mobile—know it, O bull among the Bharatas, to arise from the conjunction of the field (body–mind nature) and the knower of the field (the conscious self). In the ethical frame of the teaching, this shifts Arjuna’s attention from mere external conflict to discernment: embodied life and action occur through the meeting of material nature and consciousness, and wisdom lies in recognizing their relation without confusing one for the other.
अजुन उवाच
Educational Q&A
All embodied beings—moving and unmoving—arise through the association of kṣetra (material body–mind nature) and kṣetrajña (the conscious knower). Wisdom is to distinguish the knower from the field while understanding their functional conjunction in lived experience.
In the midst of the Kurukṣetra instruction, the teaching turns to analysis of embodiment: the Lord explains how living beings manifest and urges Arjuna to adopt a discerning view that supports right action without confusion of the self with the body.