Arjuna said:
I wish to know what are Prakrti and Purusha, Ksetra and Ksetragna, Jnana and Jneya O Keshava.
13-1
Sri Bhagavan said:
O Son of Kunti, this body is called Ksetra, him that knows this Ksetra they call ksetrajna.
13-2
O Bharata, know me alone as Ksetrajna in all ksetras, the knowledge of Ksetra and Ksetragna in according to me is the true knowledge.
13-3
What that ksetra is like, what its nature is, what its modifications are, and by whom it is activated, who he is, and what his powers are all this hear briefly from me.
13-4
All about the Ksetra has been sung by sages in many ways separately in various Vedas and by the words of Brahma sutras which are decisive and perfectly reasoned.
13-5
The five great elements, ahankara, Buddhi, and also Avyukta, the five objects of sense, the eleven organs -all these are called Ksetra.
13-6
Desire, aversion, pleasure, pain, body, intellectual, pervasion, firmness -these briefly constitute the modifications of the above mentioned Ksetras.
13-7
Absence of pride, unostentatious ness, harmsellness, patience, righteousness, service to preceptors, purity of mind, and body, steadfastness of duty, self-control, indifference to objects of senses, absence of egoism, repeated perception of pain and evil of birth, death, old age, and sickness, non-attachment to sons, wives, or home, absence of intense attachment to anything, equanimity towards all desirable and undesirable happenings, at all times unswerving devotion to me, through exclusive knowledge of My unique superiority to all else, resort to holy and secluded places, aversion to the multitude, constant and eager contemplation of atman, inquiry into shastras to achieve realization of God, all these are declared to be the means for true knowledge and all else other than or against the above will not lead to true knowledge.
13-8,9,10,11,12
I shall declare that which is to be known, by knowing which one attains immortality. It is the perfect Brahman without the material body that has a beginning and end; he is said to be neither sat nor asat.
13-13
He has hands and feet every where, everywhere eyes, heads and mouths, ears on all sides and dwells in the world enveloping and pervading all.
13-14
He makes us feel the effects of all the sense but is himself devoid of all the sense organs formed of Prakrti; He is unattached by virtue or sin, is without any of the qualities or influence of prakrti and enjoys all excellence.
13-15
He is within and without all beings, unmoving as well as moving, incomprehensible by reason of his subtlety, he is far away and yet near.
13-16
He is not divided i.e separate among beings and yet appears divided; He is to be known as the supporter of beings, swallower of everything during destruction and the generator at the time of creation -thus he is to be known.
13-17
He is the light of lights, i.e the bestower of the power of illumination even to luminous objects like Sun and is said to be beyond death or ignorance. He is of the nature of Wisdom, the object of knowledge and is reached through knowledge and is seated specially in the hearts of all.
13-18
Thus Ksetra as well as knowledge and the object of knowledge have been briefly expounded; having well understood this, My devotee becomes fit for residing in Me.
13-19
Know that Prakrti; 25 tatvas and Purusa (soul) are both beginning less and also that modifications and qualities are born of prakrti only.
13-20
Prakrti is said to be the cause of the effects and the instruments of the Jiva, Purusha is said to be the cause of the soul's experience of pleasure and pain.
13-21
Purusha residing in Prakrti experiences the qualities proceeding from Prakrti; attachment to the qualities is the cause of his births in good and bad wombs.
13-22
The supreme spirit the great Lord -dwelling in this body is said to be the being that witnesses, that considers what has to be done, that is the supporter and the experience of the good essence of all actions; So he is called Purusha and is said to be in this body but different from it.
13-23
He who thus knows the soul, the supreme being and the intelligent Prakrti together with their qualities in what-so-ever condition he may be is not born again.
13-24
Some by meditation see Atman in their body, through buddhi, some by Sankhya Yoga obtaining knowledge of the Lord from the Vedas and others by means of Karma Yoga i.e performing duties only.
13-25
Others not knowing thus, take to worship and contemplation, by hearing from others the greatness of the Lord and they too devoted to what they have learnt through hearing cross over death.
13-26
O Best of Bharatas, know that whatever being is born, moving and unmoving that has come into existence, through the combination of Ksetra and Ksetrajna.
13-27
He who sees the supreme ruler in all beings as the same and sees him as not subject to evils of birth and death, though he is within the possessor of true knowledge.
13-28
He who considers the Lord present everywhere as the perfect Brahman, does not ruin his Own self i.e pave his way to hell and from such knowledge attains the supreme goal.
13-29
He is the real seer who sees that all actions performed are being done by the Lord himself through the instrumentality of Prakrti and that he himself is a dependent being and does nothing independently of the Lord.
13-30
When he sees the distinctness of souls from each other and from the Lord and as existing in and proceeding from the Lord alone, he then attains Brahman.
13-31
O Kunti's son, being without beginning and free from the three gunas Satva, Rajas and Tamas this Paramatman is imperishable; though present in everybody he neither acts nor becomes attached to the consequences i.e, not affected by any anxiety, pain or misery.
13-32
Just as the all pervading ether does not become affected by reason of its subtlety so also the Lord though present in every kind of body, virtuous and sinful, is not affected by either.
13-33
O Bjarata, just as the sun illuminates the whole world, so also the one Lord dwelling in both the intelligent and non-intelligent beings illuminates all the ksetras.
13-34
Those who perceive by the vision of wisdom the distinction between Ksetra and Ksetrajna and who understand the Lord through whom the souls obtain release from mundane bondage and also understand the means of release, as aforesaid, obtain the Supreme goal.
13-35
Thus ends the thirteenth Chapter of the Bhagavad Gita entitled "The Ksetra and Ksetrajna Vibhaga Yoga".
