Bhagavad Gita 13.13 — The Knowable Brahman That Bestows Immortality: Beginningless and Beyond Being and Non-Being
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३.१३ ॥
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I shall explain that which is to be known, by knowing which one attains immortality. It is the beginningless Brahman, having Me as its supreme ground, which is said to be neither existent nor non-existent.
Transliteration (IAST)
Word Separation
The Sanskrit verse is separated into individual words (Padched) for easier study.
Word Meanings
| Line 1 | |
|---|---|
| Sanskrit Word | Meaning |
| jñeyam | that which is to be known |
| yat | which |
| tat | that |
| pravakṣyāmi | I shall explain, I shall declare |
| yat | which |
| jñātvā | having known |
| amṛtam | immortality, the state beyond death |
| aśhnute | one attains, one enjoys |
| Line 2 | |
|---|---|
| Sanskrit Word | Meaning |
| anādi | beginningless |
| mat-param | dependent on Me; having Me as its supreme ground |
| brahma | Brahman, the Supreme Reality |
| na | neither |
| sat | existent (as the manifest effect) |
| tat | that |
| na | nor |
| asat | non-existent (as the non-manifest cause) |
| uchyate | is said to be |
| Line 1 | Line 2 | ||
|---|---|---|---|
| Sanskrit Word | Meaning | Sanskrit Word | Meaning |
| jñeyam | that which is to be known | anādi | beginningless |
| yat | which | mat-param | dependent on Me; having Me as its supreme ground |
| tat | that | brahma | Brahman, the Supreme Reality |
| pravakṣyāmi | I shall explain, I shall declare | na | neither |
| yat | which | sat | existent (as the manifest effect) |
| jñātvā | having known | tat | that |
| amṛtam | immortality, the state beyond death | na | nor |
| aśhnute | one attains, one enjoys | asat | non-existent (as the non-manifest cause) |
| uchyate | is said to be | ||
Detailed Meaning
Introduction
In this verse, Lord Krishna turns from the means of knowledge to its object. He declares that he will now describe the jñeya, that which is to be known, whose knowledge brings immortality, and introduces it as the beginningless, supreme Brahman, which transcends ordinary categories of being and non-being.
Essence
From the Path to the Goal
Lord Krishna says: jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute; anādimat paraṁ brahma na sat tan nāsad ucyate—'I shall describe that which is to be known, by knowing which one attains immortality: the beginningless supreme Brahman, which is said to be neither being nor non-being.'
Jñeyam (that which is to be known): In verse 1, Arjuna asked about the field, the knower, knowledge and the object of knowledge, and Lord Krishna has been answering step by step. Having covered the field (verses 6 and 7) and knowledge (verses 8 to 12), he now describes the jñeya, the object of knowledge. This completes the threefold structure of the chapter. A person climbing a mountain needs to know both the path and the peak.
Yaj jñātvā amṛtam aśnute (knowing which one attains immortality): The word amṛta means deathless, that which is beyond death. This is a remarkable promise: the knowledge being offered is not ordinary information that improves our comfort, but liberating knowledge that frees us from the fear and bondage of death. Lord Krishna has taught that the body, mind and ego belong to the field and perish; the knower is not touched by this. To know the truth of the knower fully is to be free of the dread of ending.
Anādimat (beginningless): Everything in the field has a beginning and an end. The Supreme Reality has no origin; it is not produced by anything else. As the source of all, it cannot itself have a source.
Param brahma (the supreme Brahman): Brahman is the vast, ultimate Reality that underlies and sustains all existence. In the Gita's teaching, it is not remote from us but identical with the one who dwells in all fields as the knower.
Na sat tan nāsad ucyate (neither 'being' nor 'non-being'): This is one of the most profound phrases of the verse. Ordinary language divides everything into what exists and what does not, and it works for objects within the field. But the Supreme is not an object that can be pointed to and categorised like a thing among things. It transcends our usual classifications. Commentators have explained this phrase in different ways, but they agree that it points beyond the reach of ordinary concepts, a reminder that words can indicate Brahman but never fully contain it.
Why Immortality Matters Now
Immortality in this verse is not only about what happens after death. When a person truly knows the unchanging Self, fear of loss, ageing and death loses its power even now. The seeker lives with a lightness that comes from knowing there is something in us that no change can touch.
Message for Everyday Life (Facing Impermanence with Courage)
Let go of the fear of endings: Much anxiety in life comes from a hidden dread of loss: of youth, status, relationships and life itself. Reflecting on the changeless knower within helps loosen this fear, so that we can live with greater courage.
Keep the purpose in sight: Just as verse 12 spoke of keeping the goal in view, remember daily that your highest aim is not accumulation but understanding. This guides choices, large and small.
Practical approach: When anxiety about change or loss arises, pause and reflect: 'What in me has witnessed all my changes, from childhood until now?' Rest your attention in that witnessing awareness for a few moments.
From the Path to the Goal
Lord Krishna says: jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute; anādimat paraṁ brahma na sat tan nāsad ucyate—'I shall describe that which is to be known, by knowing which one attains immortality: the beginningless supreme Brahman, which is said to be neither being nor non-being.'
Jñeyam (that which is to be known): In verse 1, Arjuna asked about the field, the knower, knowledge and the object of knowledge, and Lord Krishna has been answering step by step. Having covered the field (verses 6 and 7) and knowledge (verses 8 to 12), he now describes the jñeya, the object of knowledge. This completes the threefold structure of the chapter. A person climbing a mountain needs to know both the path and the peak.
Yaj jñātvā amṛtam aśnute (knowing which one attains immortality): The word amṛta means deathless, that which is beyond death. This is a remarkable promise: the knowledge being offered is not ordinary information that improves our comfort, but liberating knowledge that frees us from the fear and bondage of death. Lord Krishna has taught that the body, mind and ego belong to the field and perish; the knower is not touched by this. To know the truth of the knower fully is to be free of the dread of ending.
Anādimat (beginningless): Everything in the field has a beginning and an end. The Supreme Reality has no origin; it is not produced by anything else. As the source of all, it cannot itself have a source.
Param brahma (the supreme Brahman): Brahman is the vast, ultimate Reality that underlies and sustains all existence. In the Gita's teaching, it is not remote from us but identical with the one who dwells in all fields as the knower.
Na sat tan nāsad ucyate (neither 'being' nor 'non-being'): This is one of the most profound phrases of the verse. Ordinary language divides everything into what exists and what does not, and it works for objects within the field. But the Supreme is not an object that can be pointed to and categorised like a thing among things. It transcends our usual classifications. Commentators have explained this phrase in different ways, but they agree that it points beyond the reach of ordinary concepts, a reminder that words can indicate Brahman but never fully contain it.
Why Immortality Matters Now
Immortality in this verse is not only about what happens after death. When a person truly knows the unchanging Self, fear of loss, ageing and death loses its power even now. The seeker lives with a lightness that comes from knowing there is something in us that no change can touch.
Message for Everyday Life (Facing Impermanence with Courage)
Let go of the fear of endings: Much anxiety in life comes from a hidden dread of loss: of youth, status, relationships and life itself. Reflecting on the changeless knower within helps loosen this fear, so that we can live with greater courage.
Keep the purpose in sight: Just as verse 12 spoke of keeping the goal in view, remember daily that your highest aim is not accumulation but understanding. This guides choices, large and small.
Practical approach: When anxiety about change or loss arises, pause and reflect: 'What in me has witnessed all my changes, from childhood until now?' Rest your attention in that witnessing awareness for a few moments.
Next Topic
Lord Krishna has named the jñeya as the beginningless supreme Brahman, beyond ordinary categories of being and non-being. Because such a reality is subtle, he now begins to describe it through its presence everywhere. The next verse shows the Supreme as the one power working through all hands, feet, eyes, heads, mouths and ears, pervading everything.
Hidden Messages In This Shloka
Reflect on this verse from different perspectives and see which deeper message opens up for you.
Wisdom Nuggets
Some truths cannot be measured, only realized.
Fear of death dissolves when you know what in you is deathless.
Beyond what exists and what does not lies what simply is.
What has no beginning can have no end.
Aim at what, once known, leaves nothing else to know.
The ultimate truth is beyond the grasp of words, but not beyond experience.
Immortality is the birthright of awareness.
Frequently Asked Questions
What is 'jñeyam' (that which is to be known) in this verse?
What does 'amṛtam' (immortality) mean here?
What does 'anādi' (beginningless) tell us about Brahman?
How should 'mat-param' (dependent on Me, having Me as its supreme ground) be understood?
What does it mean that Brahman is neither 'sat' (existent) nor 'asat' (non-existent)?
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