The Yoga of understanding the distinction between Prakruti and Purusha or Matter and Spirit
13:00 अर्जुन उवाच | प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च | एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव || १३ ०० || Arjuna uvaacha: prakritim purusham chaiva kshetram kshetrajna-meva cha etad-vedi-tumi-cchaami jnaanam jneyam cha keshava (SBG 13:00)
Arjuna said: O Krishna; I wish to understand about Prakruti and Purusha which are Matter (Nature) and Spirit (soul); the Kshetra and the Kshetrajna or the Field and the Knower of the Field; true knowledge and the goal of this knowledge.
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13:01 श्रीभगवानुवाच | इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते | एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः || १३ १ || idam shareeram kaunteya kshetra-mitya-bhi-dheeyate etadhyo vaytti tam praahuhu kshetrajna iti tadvidaha (SBG 13:01)
Shri Bhagavaan said: O Arjuna, the wise sages call this body the Kshetra or the Field and he who knows it, the Kshetrajna or the Knower of the Field.
—————————— 13:02 क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत | क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || १३ २ || kshetrajnam chaapi maam viddhi sarva kshetreshu bhaarata kshetra-kshetrajnayor-jnaanam yattat-jnaanam matam mama (SBG 13:02)
You should know that the Kshetrajna or the embodied Self in all bodies or Kshetras is Me, O Arjuna. Knowing about the Kshetra and the Kshetrajnas is called knowledge.
—————————— 13:03 तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् | स च यो यत्प्रभावश्च तत्समासेन मे शृणु || १३ ३ || tat-kshetram yaccha yaadrik cha yadvi-kaari yatash-cha yat sa cha yo yat-prabhaa-vash-cha tatsa-maasena me shruNu (SBG 13:03)
I will explain to you in brief what the Field is and of what nature it is. Hear from Me, what its modifications are, what it was created from, and also who the knower of the field is and what His powers are.
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13:04 ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् | ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः || १३ ४ || rishibhir-bahudhaa geetam cchandho-bhirvi-vidhaih pruthak brahma-sootra-padaish-chaiva hetu-madbhir-vinish-chitaihi (SBG 13:04)
Great sages have sung about the absolute truth in various ways. They have stated the truth in Vedic hymns and have described it in the Brahma Sutras through reason and logic with unambiguous evidence.
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13:05 महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च | इन्द्रियाणि दशैकं च पंच चेन्द्रियगोचराः || १३ ५ || mahaa-bhootaanya-hankaaro buddhi-ravyakta-meva cha indriyaaNi dashaikam cha pancha chendriya-gocharaaha (SBG 13:05)
The field of activities is made of the five great elements, which are, ego; the intellect, the unmanifest primordial matter in Nature; the ten senses and one mind; and the five objects of the senses
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13:06 इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः | एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || १३ ६ || icchaa dveshaha sukham duhkham sanghaatash-chetanaa dhrutihi etat kshetram samaasena savikaara-mudaa-hritam (SBG 13:06)
Desire, hatred, happiness, pain, the body, the consciousness of living, conviction and the intelligence, form the field or Kshetra and all its modifications.
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13:07 अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् | आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः || १३ ७ || amaanitvam-adambhitvam- ahimsaa kshaanti-raarjavam aachaaryo-paasanam shaucham sthair-yamaat-mavini-grahaha (SBG 13:07)
Humility; being free from pretentiousness; non-violence; the virtue of forgiving; straightforwardness, service of the teacher, purity, steadfastness, self-control;
13:08 इन्द्रियार्थेषु वैराग्यमनहंकार एव च | जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् || १३ ८ || indriyaartheshu vairaagyam- anahankaara eva cha janma-mrtyujaraa-vyaadhi- duhkha-doshaanu-darshanam (SBG 13:08)
…Dispassion towards objects of the senses; also absence of egoism; perception of the evil and misery in birth, death, old age, sickness and pain;
13:09 असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु | नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || १३ ९ || asaktira-nabhish-vangah putra-daara-gruhaa-dishu nityam cha samachitta-tvam- ishtaa-nishto-pa-pattishu (SBG 3:09)
…Non-attachment; non-identification of the Self with family members and their wealth; constant even mindedness in favourable or in unfavourable situations;
13:10 मयि चानन्ययोगेन भक्तिरव्यभिचारिणी | विविक्तदेशसेवित्वमरतिर्जनसंसदि || १३ १० || mayi chaa-nanya-yogena bhakti-ravya-bhichaariNee vivikta-desha-sevitva- maratir-jana-sansadi (SBG 13:10)
…Unswerving devotion unto Me; resorting to solitude; avoiding bad company;
13:11 अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् | एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा || १३ ११ || adhyaatma-jnaana-nityatvam tattva-jnaanaartha-darshanam etajjnaana-miti proktam- ajnaanam yadato’nyathaa (SBG 13:11)
…Persistence in seeking knowledge of the Self; and a clear comprehension of the aim of seeking spiritual enlightenment; all these constitute knowledge. Whatever is opposed to all that is ignorance.
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13:12 ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते | अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते || १३ १२ || jneyam-yattat-pravaksh-yaami yajjnaa-tvaa’mruta-mashnute anaadi-matparam brahma na sattan-naasa-duchyate (SBG 13:12)
I will now reveal to you that which has to be known, after knowing which, a person attains immortality. It is the beginning-less eternal Brahman, which is beyond existence or non-existence.
With hands and feet everywhere; with eyes, heads and mouths everywhere; and with ears everywhere, He exists in the worlds, pervading everything.
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13:14 सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् | असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च || १३ १४ || sarvendriya-guNaa-bhaasam sarvendriya-vivarjitam asaktam sarva-bhricchaiva nirguNam guNa-bhoktru cha (SBG 13:14)
He perceives all the senses and yet is devoid of them. He is unattached and yet sustains everything. He transcends the three Gunas and at the same time, is their experiencer.
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13:15 बहिरन्तश्च भूतानामचरं चरमेव च | सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् || १३ १५ || bahirantash cha bhootaanaam- acharam charameva cha sookshmatvaat-tad-avijneyam doorastham chaantike cha tat (SBG 13:15)
He, The Supreme Truth that exists inside and outside of all living beings including all those that move and do not move; is subtle; is far away yet near to all.
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13:16 अविभक्तं च भूतेषु विभक्तमिव च स्थितम् | भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च || १३ १६ || avibhaktam cha bhooteshu vibhakta-miva cha sthitam bhoota-bhartru cha tajjneyam grasishNu prabha-vishNu cha (SBG 13:16)
He is not divisible, yet He exists as if divided in all beings. He is the creator, sustainer and annihilator.
He is the Light of all lights, is beyond darkness; He is knowledge, the Knowable and the goal of knowledge; seated in the hearts of all.
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13:18 इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः | मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते || १३ १८ || iti kshetram tathaa jnaanam jneyam choktam samaasataha madbhakta etadvijnaaya madbhaavaa-yopa-padhyate (SBG 13:18)
Thus, I have explained to you the Field, what Knowledge is as well the object of Knowledge. My devotee who knows this enters into My Being.
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13:19 प्रकृतिं पुरुषं चैव विद्ध्यनादि उभावपि | विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् || १३ १९ || prakritim purusham chaiva viddhya-naadee ubhaa-vapi vikaar-aamsh cha guNaamsh-chaiva viddhi prakriti-sambhavaan (SBG 13:19)
You should know that Prakruti or Nature and Purusha or Spirit are without any beginning. All transformations of the body and the Gunas are born of Prakruti.
In the production of the effect and the cause, Prakruti or matter is said to be the cause; and in the experience of pleasure and pain, it is Purusha or the individual soul that is responsible.
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13:21 पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् | कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु || १३ २१ || purushah prakriti-stho hi bhungkte prakritijaan-guNaan kaaraNam guNasango’sya sada-sadyoni janmasu (SBG 13:21)
Purusha or the soul seated in Prakruti or Nature, experiences the Gunas, which are the qualities born of Nature. The attachment of the soul to the Gunas is the cause of its birth in good and in evil wombs.
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13:22 उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः | परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः || १३ २२ || upadrash-taanu-mantaa cha bhartaa bhoktaa maheshvaraha paramaat-meti chaapyukto dehe’smin purushah paraha (SBG 13:22)
Yet, within the body resides The Supreme Bhagavan who is also called the Spectator, the One who permits, the Supporter and the Transcendental Enjoyer. He is the Paramatma or the Supreme Self.
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13:23 य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह | सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते || १३ २३ || ya evam vaytti purusham prakritim cha guNaih saha sarvathaa vartamaano’pi na sa bhooyo’bhijaayate (SBG 13:23)
One who comprehends this truth about the Purusha or Spirit, Prakruti or Matter and the interaction of the Gunas, is liberated and whatever condition such a person may be in, will not take birth again.
Others who do not have spiritual knowledge but start worshipping after hearing from others, certainly transcend the ocean of birth and death.
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13:26 यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् | क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ || १३ २६ || yaavat-sanjaayate kinchit- sattvam sthaavara-jangamam kshetra-kshetrajna-samyogaat- tadviddhi bharatar-shabha (SBG 13:26)
Wherever a being is born, whether it be unmoving or moving, you should know, O best of the Bharatas (Arjuna), that it is from the combination of the Field and its Knower.
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13:27 समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् | विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति || १३ २७ || samam sarveshu bhooteshu tisht-hantam parameshvaram vinashyatsva-vinashyantam yah pashyati sa pashyati (SBG 13:27)
The person who truly sees is the one who sees the Supreme Soul or Supreme Bhagavan, existing equally in all beings – the unperishing within the perishing.
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13:28 समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् | न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || १३ २८ || samam pashyan hi sarvatra sama-vasthita-meeshvaram na hinast-yaatmanaa’tmaanam tato yaati paraam gatim (SBG 13:28)
Such a person perceives the same Supreme Bhagavan dwelling equally everywhere and he does not degrade his own spiritual well-being by mistaking his ego to be the Self like the way ignorant people do. He, therefore, reaches the highest goal.
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13:29 प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः | यः पश्यति तथात्मानमकर्तारं स पश्यति || १३ २९ || prakrutyaiva cha karmaaNi kriya-maaNaani sarva-shaha yah pashyati tathaa’tmaanam- akartaaram sa pashyati (SBG 13:29)
He who is a seer perceives that all actions are performed by Prakruti or the material nature which is born of the body and mind. He sees that the true spiritual Self does nothing.
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13:30 यदा भूतपृथग्भावमेकस्थमनुपश्यति | तत एव च विस्तारं ब्रह्म संपद्यते तदा || १३ ३० || yadaa bhoota-pruthag-bhaavam- ekastham-anupashyati tata eva cha vistaaram brahma sampadyate tadaa (SBG 13:30)
When a man sees the whole variety of beings resting in the One, and spreading forth from That alone, he attains the realisation of Brahman. Note: A man becomes one with the Supreme when he realises that all these various forms are rooted in the One.
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13:31 अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः | शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते || १३ ३१ || anaa-ditvaan-nirguNatvaat- paramaat-maayam-avyayaha shareerastho’pi kaunteya na karoti na lipyate (SBG 13:31)
The imperishable Supreme Self is without any beginning and is devoid of the Gunas or material qualities, O Arjuna. Although it dwells in the body, it neither acts nor is tainted.
Just as the all-pervading ether is not tainted because of its subtlety, the Self that is seated everywhere in the body, does not mix with it nor is affected by it.
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13:33 यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः | क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत || १३ ३३ || yathaa prakaasha-yatye-kaha krutsnam lokamimam ravihi kshetram kshetree tathaa krutsnam prakaasha-yati bhaarata (SBG 13:33)
Like the sun that illuminates the whole world, the Self or the Soul, which is the Bhagavan of the Kshetram or body, illuminates the whole field, O Arjuna.
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13:34 क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा | भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् || १३ ३४ || kshetra-kshetrajnayor-evam – antaram jnaana-chakshushaa bhoota prakriti moksham cha ye vidur-yaanti te param (SBG 13:34)
Those who perceive through the eye of Knowledge, the distinction between the Field and its Knower, and also the release or liberation of beings from Prakruti or material Nature, attain to the Supreme Goal.
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ॐ तत्सदिति श्रीमद् भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः || १३ || Hari Om Tat Sat Iti Srimad Bhagavad-geetaa-soopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Kshetrakshetrajnavibhaagayogo Naama Trayodasho’dhyaayaha
Thus ends the thirteenth part of the Bhagavad Gita “The Yoga of understanding the distinction between Prakruti and Purusha or Matter and Spirit” -The Science of the Eternal, the Scripture of Yoga, the dialogue between Shri Krishna and Arjuna.
TVM Gita Samiti 