B.G 13.27 and 28

O chief of the Bharatas, know that whatever being is born, whether it is immovable or movable, it is because of the union of the field, i.e. Prakrti, and the knower of the field, i.e. Purusha.

He truly perceives who sees the Supreme Lord equally present in all beings, the imperishable among the perishable.

Gīta Tātparya 13.27 and 28

In the phrase 'kṣetrakṣetrajñasaṃyogāt', the word 'kṣetra' refers to Shri, the Chit-Prakrti. How all the principles of the cosmos also operate within the body as well is explained through a testimonial. The word 'kshetra', i.e. field, applies both to the being and the Prakrti based on context. The term 'janī', meaning 'manifestation', is used to describe the birth of a living being, emphasizing the aspect of manifestation, thus the phrase 'yāvat sañjāyate', i.e. whatever being is born, is appropriate.

In the phrase 'kṣetrakṣetrajñasaṃyogāt', the word 'kṣetra' refers to Chit-Prakrti.

"My womb is the great Brahman; in that I place the embryo."

- it is spoken thus.

"The goddess Lakshmi, who is spoken of as the unmanifest, Primordial matter, the Mahat, i.e. great, and the Universe, is always dear to Lord Vishnu, is pure, conscious, and the embodiment of wealth.

She is indeed not revealed; Lord Viṣṇu, who possesses great qualities, dwells here. That Supreme Being is also referred to by these words as the One.

The great Brahma, inspired by the Supreme Being, performs actions. The being who thinks, "I am the doer," is indeed also auspicious.

Ego (ahaṅkāra) is referred to as the creator of identity for the living being. Umā, known as intelligence (buddhi), is recognized for imparting knowledge, especially of sound and similar elements.

The mind, known as the giver of wisdom, is appointed as Indra, and Skanda is also his son. The ear, which enables hearing, is associated with the Moon, while the sense of touch is linked to Marut, the son of the wind.

The eye is illuminated by the sun; the tongue is governed by the lord of waters in the heart. The Ashvins represent the sense of smell, and speech is akin to fire in its expression.

The hands are recognized as the Maruts, sons of Vayu, specifically Hanila and Abhaya. Meanwhile, the feet are associated with Vishnu, Yajna, and Shambhu, who are the sons of Shachi.

The anus is derived from the foot, and restraint comes from the decay of what is eaten. The genitals, for the purpose of progeny, are auspicious, according to Manu.

Vinayaka and the sky, through uncovering and illumination, are associated with the elemental air known as Marichika, which is born of the chief wind.

Fire and earth are well-known elements, and Varuna is associated with water. They are named as such due to their roles in creation and dissolution, through eating and spreading.

The five born of Shiva are sound and others, from sound, from touch, from form, from taste, and from smell; thus indeed they are named.

With the support and direction of Goddess Sarasvati, and Chief Air (Prana) to the mind - arise happiness, steadfastness, consciousness, and the sound of happiness.

Prosperity and desire are indeed considered the wives of Vāyu; thus, steadiness is acknowledged. However, desire arises from giving, and due to differences in place, there are deities.

It is said that separately, Lakshmi and others are mentioned. Sorrow and hatred, as well as Kali and Dvapara, are considered sons of Brahma.

The two foremost demons are conscious unions beyond ordinary understanding. Whatever is desired by them is named accordingly.

The entire realm, encompassing both the conscious and the unconscious, is referred to as the domain of the Lord; hence, it is known as the field.

This is called the field because it destroys and protects. Therefore, it is said that what is destroyed by this is also protected by it, or vice versa.

Having established the earth, it is said to protect, and therefore it is called a field.

The desires and other attributes of the fields are also known by another name, remembered as modifications, because they exist in a state of special transformation.

The final transformation occurs due to a specific cause, and once the action is complete, the instrument is no longer needed, except in the case of destruction.

Due to the connection with that, the transformations known as desires and ego arise. All of this is always seen through pure eyes.

Hari, the knower of the field, indeed knows what causes movement."

- stated thus as well.

The scripture addresses the conscious being as - "Whose essence is the body"; thus, the statement "this body, O son of Kunti (13.02)" is appropriate, indicating the embodiment.

"The essence is sometimes referred to as the Being, sometimes as the Lord Janardana. It is also known as the qualities, or sometimes as goodness." (Thus, the word 'kshetra', i.e. field, applies both to the being and the Prakrti based on context.)

- stated thus, in the decision of words.

"Of the two, one enjoys the sweet fruit; thus is the essence of being."

- stated thus in the Vedic testimonial of Paiṅgi.

The term 'janī', meaning 'manifestation', is used to describe the birth of a living being as it appears in the body, emphasizing the aspect of manifestation, (thus the phrase 'yāvat sañjāyate', i.e. whatever being is born, is appropriate).