Achieving liberation by understanding the Divine relationship between Purusha and Prakriti

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Keywords: Divine relationship between Purusha and Prakriti, Bhagavad Gita Chapter 13, Kshetra and Kshetrajna, Purusha and Prakriti teachings, spiritual liberation insights, mastering the mind Bhagavad Gita, non-attachment practices, equanimity in spiritual life, ahimsa in Gita teachings, transcendence through knowledge

Verses 13.27 to 13.35

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥13.27॥

yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam
kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha

यावत् (yāvat) – whatever; सञ्जायते (sañjāyate) – is born; किञ्चित् (kiñcit) – anything; सत्त्वम् (sattvam) – existence; स्थावर (sthāvara) – immovable; जङ्गमम् (jaṅgamam) – moving; क्षेत्रक्षेत्रज्ञ (kṣetra-kṣetrajña) – of the field and the knower of the field; संयोगात् (saṁyogāt) – from the union; तत् (tad) – that; विद्धि (viddhi) – know; भरतर्षभ (bharatarṣabha) – O best of the Bharatas.

Know that whatever comes into being, whether immovable or moving, is produced by the union of the kshetra (field) and kshetrajna (the knower of the field).

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥13.28॥

samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram
vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati

समम् (samam) – equally; सर्वेषु (sarveṣu) – in all; भूतेषु (bhūteṣu) – beings; तिष्ठन्तम् (tiṣṭhantam) – abiding; परमेश्वरम् (parameśvaram) – the Supreme Lord; विनश्यत्सु (vinaśyatsu) – in the perishable; अविनश्यन्तम् (avinaśyantam) – the imperishable; यः (yaḥ) – who; पश्यति (paśyati) – sees; सः (saḥ) – he; पश्यति (paśyati) – truly sees.

They alone see truly who perceive the Paramātmā (Supreme Lord) accompanying the individual soul in all beings, and who understand both to be imperishable amidst everything that is perishable, including the body that they reside in.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्॥13.29॥

samaṁ paśyan hi sarvatra samavasthitam īśvaram
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim

समम् (samam) – equally; पश्यन् (paśyan) – seeing; हि (hi) – indeed; सर्वत्र (sarvatra) – everywhere; समवस्थितम् (samavasthitam) – equally present; ईश्वरम् (īśvaram) – the Lord; न (na) – does not; हिनस्ति (hinasti) – harm; आत्मना (ātmanā) – by oneself; आत्मानम् (ātmānam) – oneself; ततः (tataḥ) – then; याति (yāti) – attains; पराम् (parām) – supreme; गतिम् (gatim) – destination.

One who sees the Supreme Lord equally present everywhere and in all living beings, does not harm the self by the self and attains the supreme destination.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथात्मानमकर्तारं स पश्यति॥13.30॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānam akartāraṁ sa paśyati

प्रकृत्या (prakṛtyā) – by material nature; एव (eva) – alone; च (ca) – and; कर्माणि (karmāṇi) – actions; क्रियमाणानि (kriyamāṇāni) – being performed; सर्वशः (sarvaśaḥ) – in all ways; यः (yaḥ) – who; पश्यति (paśyati) – sees; तथा (tathā) – thus; आत्मानम् (ātmānam) – the self; अकर्तारम् (akartāram) – non-doer; सः (saḥ) – he; पश्यति (paśyati) – truly sees.

They alone truly see who see that all actions are done by Prakṛti alone, and that the Self is actionless.

यदा भूतपृथग्भावमेकस्थमनुपश्यति।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा॥13.31॥

yadā bhūta-pṛthag-bhāvam ekastham anupaśyati
tata eva ca vistāraṁ brahma sampadyate tadā

यदा (yadā) – when; भूतपृथग्भावम् (bhūta-pṛthag-bhāvam) – diversity of beings; एकस्थम् (ekastham) – resting in one; अनुपश्यति (anupaśyati) – perceives; ततः (tataḥ) – from that; एव (eva) – alone; च (ca) – and; विस्तारम् (vistāram) – expansion; ब्रह्म (brahma) – the Absolute; सम्पद्यते (sampadyate) – attains; तदा (tadā) – then.

When one sees the diverse variety of beings as inherent in the One, and their expansion from That (One) alone, they then become Brahman.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥13.32॥

anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śarīrastho ‘pi kaunteya na karoti na lipyate

अनादित्वात् (anāditvāt) – being without beginning; निर्गुणत्वात् (nirguṇatvāt) – and being beyond qualities; परमात्मा (paramātmā) – the Supreme Self; अयम् (ayam) – this; अव्ययः (avyayaḥ) – imperishable; शरीरस्थः (śarīrasthaḥ) – residing in the body; अपि (api) – although; कौन्तेय (kaunteya) – O son of Kunti; न (na) – neither; करोति (karoti) – acts; न (na) – nor; लिप्यते (lipyate) – is tainted.

Being imperishable, beginningless and beyond qualities, the Supreme Self, though residing in the body, neither acts nor is tainted, O son of Kunti.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते॥13.33॥

yathā sarvagataṁ saukṣmyād ākāśaṁ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate

यथा (yathā) – just as; सर्वगतम् (sarvagatam) – all-pervading; सौक्ष्म्यात् (saukṣmyāt) – due to subtlety; आकाशम् (ākāśam) – space; न (na) – does not; उपलिप्यते (upalipyate) – get tainted; सर्वत्र (sarvatra) – everywhere; अवस्थितः (avasthitaḥ) – residing; देहे (dehe) – in the body; तथा (tathā) – so; आत्मा (ātmā) – the Self; न (na) – does not; उपलिप्यते (upalipyate) – get tainted.

Just as space, which is very subtle, is not tainted though all-pervading and holding everything, so too the Self, pervading the whole body, is not tainted.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥13.34॥

yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata

यथा (yathā) – just as; प्रकाशयति (prakāśayati) – illuminates; एकः (ekaḥ) – one; कृत्स्नम् (kṛtsnam) – the entire; लोकम् (lokam) – world; इमम् (imam) – this; रविः (raviḥ) – sun; क्षेत्रम् (kṣetram) – the field; क्षेत्री (kṣetrī) – the knower of the field; तथा (tathā) – likewise; कृत्स्नम् (kṛtsnam) – the entire; प्रकाशयति (prakāśayati) – illuminates; भारत (bhārata) – O descendant of Bharata.

Just as the one sun illuminates the entire world, so does the knower of the field illuminate the entire field, O descendant of Bharata.

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥13.35॥

kṣetra-kṣetrajñayor evam antaraṁ jñāna-cakṣuṣā
bhūta-prakṛti-mokṣaṁ ca ye vidur yānti te param

क्षेत्रक्षेत्रज्ञयोः (kṣetra-kṣetrajñayoḥ) – between the field and the knower of the field; एवम् (evam) – thus; अन्तरम् (antaram) – the distinction; ज्ञानचक्षुषा (jñāna-cakṣuṣā) – through the eye of knowledge; भूतप्रकृतिमोक्षम् (bhūta-prakṛti-mokṣam) – liberation from material nature; च (ca) – and; ये (ye) – those who; विदुः (viduḥ) – know; यान्ति (yānti) – attain; ते (te) – they; परम् (param) – the Supreme.

Those who, through the eye of knowledge, understand the distinction between the field and the knower of the field, and the process of liberation from material nature, attain the Supreme.

Divine relationship between Purusha and Prakriti

Lord Shri Krishna, in these concluding verses of Chapter 13, clarifies the intricate relationship between Purusha (spirit) and Prakriti (matter). He declares that their combination is the fundamental cause of all manifested entities. The terms यावत् सञ्जायते (yavat sanjāyate), meaning “whatever that is born,” and स्थावर-जङ्गम (sthāvara-jaṅgama), meaning “stationary or mobile,” illustrate the all-encompassing nature of this relationship. From the immovable mountains to the fleeting movements of living beings, everything is born of this union.

सञ्जायते (sanjāyate): “is born”—reminds us of the unbroken flow of creation sustained by the interaction of spirit and matter.

The word सञ्जायते (sanjāyate) implies that the universe and all its constituents are in a perpetual state of becoming. This process is driven by the fusion of two fundamental principles:

1. Purusha (Spirit): The eternal, unchanging consciousness that serves as the witness and enabler of creation.
2. Prakriti (Matter): The dynamic, mutable principle that manifests as the material world, including the body, mind, and senses.

Together, they form the dual aspects of reality, like the seed and soil in the growth of a tree. Just as the seed cannot germinate without soil, and the soil cannot create life without a seed, Purusha and Prakriti are interdependent. The creative energy of the universe springs forth from their interaction.

This idea is beautifully encapsulated in Vedic cosmology, where the universe undergoes endless cycles of creation, sustenance, and dissolution. these three phases are referred to as:

1. Sṛṣṭi (सृष्टि) – Creation
2. Sthiti (स्थिति) – Sustenance or preservation
3. Laya (लय) or Pralaya (प्रलय) – Dissolution or reabsorption

During sṛṣṭi, the universe is created and manifested from the divine source. In the phase of sthiti, the universe is sustained and maintained by the cosmic order. Finally, during laya or pralaya, the universe is dissolved back into its original, unmanifested state, only to be created again in the next cycle.

This concept is elaborated in various Vedic texts, including the Upanishads and Puranas. It represents the eternal, cyclical nature of existence and the cosmic dance of creation and destruction.

The Taittiriya Upanishad (3.1.1) states:

यतो वा इमानि भूतानि जायन्ते
येन जातानि जीवन्ति
यत् प्रयन्त्य भिसंविशन्ति
तद् ब्रह्म तद् विजिज्ञासस्व।

yato vā imāni bhūtāni jāyante
yena jātāni jīvanti
yat prayantyabhisaṃviśanti
tad brahma tad vijijñāsasva.

That from which these beings are born, by which, once born, they live, and into which they merge when they cease to be—seek to know that. That is Brahman.

Shri Krishna emphasizes that everything, whether स्थावर (sthāvara) (stationary) or जङ्गम (jaṅgama) (mobile), owes its existence to this interplay. The mountains, rivers, plants, and animals are all products of this eternal process. Even the smallest particle of dust is a manifestation of the union of Purusha and Prakriti.

The term सञ्जायते also reminds us that this flow of creation is all-encompassing, transcending distinctions of form, movement, or even perception. In this sense, सञ्जायते embodies the principle that nothing exists in isolation—all forms are interdependent and interconnected.

Neither Purusha nor Prakriti operate independently; their union is like two sides of the same coin.

This understanding forms the basis of Vedic culture’s reverence for nature. Rivers, mountains, and even the earth itself are seen as sacred because they are permeated by Purusha. This perspective fosters a deep sense of gratitude and humility, leading to their worship as divine entities like Bhūmi Devi (Mother Earth). By recognizing the divine in all creation, the devotee develops reverence for life in all its forms.

The process of creation, symbolized by सञ्जायते, is sustained by the union of Purusha and Prakriti, yet it is shrouded in the veil of avidya (ignorance) caused by the ego. The ego (ahamkara) falsely identifies the self with the body, mind, and senses, creating a sense of separateness from the divine source. This delusion binds the individual to the cycles of creation and suffering, perpetuating the flow of सञ्जायते in its material sense.

Shri Krishna’s teachings make it clear that true knowledge (jnana), which reveals the distinction between Kṣetra (field) and Kṣetrajña (knower of the field), can only dawn when the ego is surrendered. Humility becomes the gateway to this realization because it aligns the seeker with the natural order (ṛta) of the universe, where the ego has no place.

That brings us to Pragma 12: Abandon ego. Approach knowledge with humility. Knowing God is possible only then.

This pragma urges us to approach knowledge with humility, as the process of learning, especially spiritual knowledge, requires an open and surrendered mind. Just as a vessel must be empty to receive water, the seeker must empty themselves of pride and preconceived notions to receive the divine wisdom encapsulated in the interplay of Purusha and Prakriti.

Humility allows the seeker to recognize that:

1. The Self is not the doer: All actions and manifestations arise from the interaction of Purusha and Prakriti, not from the ego-driven sense of the body as the doer.
2. Creation is divine: The diversity of forms, even those deemed insignificant, is an expression of the same divine principle. This realization helps us treat every creation with respect.
3. The journey requires surrender: By letting go of ego, the seeker aligns with the eternal flow of creation, gaining access to the knowledge that liberates them from the cycle of birth and rebirth.

Ahimsa: The Ethical Vision of Unity

Shri Krishna reveals that seeing the same Brahman (Supreme Soul) equally present in all beings fosters ahimsa (non-violence). 

The profound realization that Brahman dwells equally in all beings eradicates the illusion of separateness. Harming another amounts to harming oneself because all beings are interconnected through the same divine essence. This ethical vision aligns perfectly with the next Pragma.

Pragma 13: Know that God exists in everyone, so harm no one.

This teaching transforms ahimsa from a passive avoidance of harm to an active expression of love and respect for all beings.

The Mind, Intellect, and Liberation

Shri Krishna’s earlier teachings shed light on the internal struggle between the mind, intellect, and the Self. In 6.6, He proclaims:

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ,
anātmanas tu śatrutve vartetātmaiva śatru-vat.

For him who has conquered the mind, the mind is the best friend; for one who has failed, the mind will remain the greatest enemy.

This verse emphasizes the necessity of mastering the mind. Left unchecked, the mind is a restless force that drags the individual toward material desires. Shri Krishna further elaborates in 3.42:

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥

indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ,
manasas tu parā buddhir yo buddhéḥ paratas tu saḥ.

The senses are superior to the body, the mind is superior to the senses, the intellect is superior to the mind, and the Self is superior to the intellect.

These verses outline a hierarchy of control, where the intellect must guide the mind, and the Self must govern the intellect. However, for this hierarchy to function, the intellect must be refined with jnana (true knowledge). When empowered by knowledge, the intellect can restrain the mind’s impulses, leading the seeker toward liberation.

This teaching highlights the importance of spiritual discipline. The untrained mind leads to attachment and suffering, but when disciplined through knowledge and meditation, it becomes a tool for enlightenment.

The mind is pleasure seeking by nature and will keep dragging us towards material pleasures. If we follow the mind, we will fall lower and lower into material consciousness and body consciousness. Because the intellect is superior to the mind, we need to keep a check on the mind and control the mind with the help of the intellect. But for this to happen, the intellect needs to be sharpened and empowered with true knowledge. Once we empower our intellect and get our mind under control, we become elevated in spiritual consciousness and progress on the path towards liberation.

I hope you see the connection between knowledge and intellect and mind and liberation.

We also need to understand that even when multiple actions are done by the body, the soul doesn’t do anything. But the soul identifies with the body due to the influence of Ego. This knowledge is also important because ultimately, this is the knowledge that helps us see the play of maya and understand that although there are numerous bodies with various shapes and forms, the ultimate reality is the soul. This knowledge helps us then see God in everyone and everything.

Kṣetra and Kṣetrajña: The Key to Liberation

Shri Krishna then describes the Atman as eternal and unaffected by material energy. Verse 13.32 offers a vivid analogy: Just as the all-pervading space is not tainted because of its subtlety, so too, the Self, though present in the body, is not tainted.

Space accommodates everything yet remains untouched. Similarly, the Atman, though pervading the body, is not affected by its actions or qualities. This teaching liberates the seeker from the illusion of doership, fostering detachment from material identity.

The chapter’s central theme is the distinction between Kṣetra (field) and Kṣetrajña (knower of the field). Shri Krishna concludes in verse 13.35:

kṣetra-kṣetrajñayor-evam-antaraṁ jñāna-cakṣuṣā,
bhūta-prakṛti-mokṣaṁ ca ye vidur-yānti te param.

Those who, with the eye of knowledge, perceive the distinction between the field and its knower, and understand liberation from the modes of nature, attain the Supreme.

The Eye of Knowledge (Jñāna Cakṣu) enables the seeker to discern the eternal Self from the transient body. This realization transcends the gunas (qualities) and leads to moksha (liberation), where the individual rests in the eternal Brahman.

To see the One in the many and the changeless in the changing is to live in alignment with the divine order. This realization transforms not only the individual but also society, fostering equality, compassion, and peace.

As Shri Krishna reveals, this knowledge is not an abstract ideal but a practical guide to liberation. By recognizing the Atman as eternal and actionless, the seeker transcends attachment and lives as a life filled with divine love.

Shri Krishna’s teachings in Chapter 13 illuminate the path to the Supreme Goal (Param Gatim). By understanding the interplay of Purusha and Prakriti, mastering the mind, and perceiving the unity of all beings, the seeker attains liberation.

This knowledge bridges the samsara of worldly existence with the paramartha of ultimate reality, empowering us to live as instruments of the divine. With this realization, let us embrace the truth of the Atman and awaken to our eternal nature.

Practical takeaways from this chapter on Ksetra and Ksetrajna

This chapter provides profound philosophical insights about the distinction between the Kṣetra (field) and the Kṣetrajña (knower of the field). However, its teachings are not merely abstract but contain valuable lessons that can be applied to our daily lives. Below are some practical takeaways from this chapter:

1. Understand Your True Self

• Lesson: Recognize that the body, mind, and senses are part of the Kṣetra (field), while the Kṣetrajña (knower) is your eternal Self (Atman). You are not your thoughts, emotions, or body but the pure consciousness that witnesses them.
• Practical Application:
  • Practice self-awareness through meditation or mindfulness to detach from fleeting emotions and bodily identifications.
  • Avoid over-identifying with roles or possessions (e.g., “I am my job,” “I am my appearance”). Instead, remember your inner, unchanging essence.

2. See Unity in Diversity

• Lesson: Shri Krishna teaches that the Supreme Lord (Brahman) is present equally in all beings, regardless of external differences. This realization fosters samatva (equanimity) and empathy.
• Practical Application:
  • Treat everyone with respect and kindness, recognizing the divine in them.
  • Avoid prejudice and judgment based on external factors like status, religion, or appearance.
  • Cultivate compassion by remembering that all beings share the same inner essence.

3. Embrace Humility and Non-Egoistic Behavior

• Lesson: Ego is the barrier to true knowledge and spiritual growth. Approaching life with humility opens the door to wisdom and deeper relationships.
• Practical Application:
  • Let go of the need to always be right or superior.
  • In disagreements, prioritize understanding over winning.
  • Seek feedback from others with an open heart, acknowledging your own limitations.

4. Practice Non-Attachment

• Lesson: The Kṣetrajña is eternal and unaffected by the ups and downs of life, while the Kṣetra is transient and ever-changing. Recognizing this distinction helps you remain detached from external circumstances.
• Practical Application:
  • When facing challenges, remind yourself, “This too shall pass.”
  • Celebrate achievements without letting them define your self-worth.
  • Let go of excessive worry about outcomes by focusing on sincere effort (karma yoga).

5. Control the Mind and Refine the Intellect

• Lesson: The mind, if left unchecked, leads to attachment and suffering. The intellect must be sharpened with knowledge (jnana) to master the mind and guide actions.
• Practical Application:
  • Incorporate daily practices to cultivate mental discipline, such as journaling or setting intentions.
  • Read scriptures or seek guidance from wise teachers to develop your intellect.
  • Avoid impulsive reactions by pausing to reflect before making decisions.

6. Cultivate Knowledge and Discrimination (Viveka)

• Lesson: Knowledge of the difference between the Kṣetra and Kṣetrajña is essential for liberation. This requires cultivating viveka (discrimination) to distinguish the eternal from the transient.
• Practical Application:
  • Spend time reflecting on what truly matters in life. Prioritize inner peace and meaningful relationships over material possessions.
  • Question your desires: Are they aligned with your higher purpose, or are they fleeting?
  • Seek wisdom from spiritual texts or mentors to deepen your understanding.

7. Practice Non-Violence (Ahimsa)

• Lesson: Recognizing the presence of the same Brahman in all beings naturally leads to ahimsa (non-violence) in thought, word, and action.
• Practical Application:
  • Avoid gossip or harsh speech that could harm others emotionally.
  • Be mindful of your consumption habits, ensuring they align with respect for the environment and all living beings.
  • Address conflicts with empathy and non-confrontational dialogue.

8. Accept the Cycles of Life

• Lesson: The universe operates in cycles of creation (Sṛṣṭi), sustenance (Sthiti), and dissolution (Laya). Recognizing this helps you embrace change with grace.
• Practical Application:
  • Instead of resisting change, view it as a natural part of life’s flow.
  • Celebrate beginnings, nurture the present, and accept endings as opportunities for renewal.
  • Reflect regularly on impermanence to reduce attachment and fear.

9. Seek Liberation through Knowledge

• Lesson: Liberation comes from understanding the nature of the Self and rising above the gunas (modes of nature). This requires disciplined effort and consistent self-inquiry.
• Practical Application:
  • Dedicate time each day to spiritual practices like meditation, yoga, or study of sacred texts.
  • Observe how different states of mind (e.g., tamas, rajas, sattva) influence your actions and work toward cultivating sattva (purity).
  • Reflect on your life’s purpose and align your actions with it.

10. Live with Awareness and Gratitude

• Lesson: Everything in the universe arises from the interplay of Purusha and Prakriti, the divine forces sustaining life. Recognizing this fosters gratitude and wonder.
• Practical Application:
  • Start or end your day by expressing gratitude for the opportunities and blessings in your life.
  • Be present in daily activities, viewing them as expressions of the divine.
  • Find beauty and divinity in nature, relationships, and work, no matter how mundane they may seem.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)