Unlock Spiritual Clarity: Kshetra and Kshetrajna Vibhaga Yoga Explained

You can also listen to all the episodes through my Spotify Portal. And here on YouTube as well.

Chapter 13 – Kṣhetra And Kṣhetrajña Vibhāga Yoga

Introduction

The previous chapter of the Bhagavad Gita offered a profound exploration of Bhakti Yoga, the path of devotion. That’s where Lord Krishna explains the supreme significance and transformative power of devotion, revealing it as the most accessible means to attain union with the Divine. Through devotion, Krishna emphasizes, even the ordinary aspirant can rise to extraordinary spiritual heights.

Throughout the chapter, Krishna describes the key qualities that define a true devotee: equanimity in pleasure and pain, contentment, self-restraint, and unconditional love for all beings. He assures that those who cultivate these virtues and surrender themselves to Him, performing all actions with devotion and without attachment, will certainly reach His supreme abode.

One of the most significant takeaways from that chapter is the inclusiveness of the path of devotion. Even those who approach Krishna with some material desire, if they remain sincere in their worship, will eventually grow into pure, selfless love. Krishna promises that through such devotion, spiritual progress is inevitable, as the aspirant’s heart gradually becomes purified of worldly motives. 

Thus, in the previous chapter, Shri Krishna establishes Bhakti Yoga as the most accessible and powerful means to attain oneness with the Divine. This path of devotion encompasses surrender, constant remembrance of the Lord, and the cultivation of virtues that elevate the soul toward God-realization.

Transition into Chapter 13: The Field and the Knower of the Field

As we move from Chapter 12 to Chapter 13, entitled Kshetra And Kshetrajna Vibhaga Yoga (The Field and the Knower of the Field), the focus shifts from the path of emotional devotion to a more intellectual and philosophical inquiry into the nature of the self and the material world.

While Chapter 12 emphasizes the personal relationship between the devotee and the Divine, urging complete surrender to God’s personal form, Chapter 13 invites us to develop a deeper understanding of the Kshetra (the field, or the material body and world) and the Kshetrajna (the knower of the field, or the soul). This transition highlights how Krishna’s teachings move fluidly from devotion to wisdom, guiding Arjuna and all seekers towards a comprehensive understanding of spiritual life.

How Chapter 12 Leads to Chapter 13

Chapter 12 lays the foundation for devotion by cultivating qualities such as surrender, humility, and love. However, to sustain such devotion and progress further, one must also gain wisdom. Specifically, knowledge of the nature of reality, the self, and the interplay between the material and the spiritual. Chapter 13 builds upon the devotional surrender of Chapter 12 by providing the intellectual tools necessary to understand who we truly are: eternal souls distinct from the body and the transient material world.

While Chapter 12 is centered on the emotional and personal connection to the Divine, Chapter 13 shifts to the more analytical aspect of spiritual wisdom. This transition is essential because a devotee must not only feel love for God but also understand the underlying principles that govern their existence in the material world. Shri Krishna leads Arjuna from a place of emotional surrender to a space of intellectual clarity, ensuring that both heart and mind are engaged in the pursuit of liberation.

Comparison Between Chapter 12 and Chapter 13

In comparing these two chapters, we can see a contrast in their approaches. Chapter 12 focuses on Bhakti Yoga, a path fueled by devotion, love, and surrender, while Chapter 13 turns to Jnana Yoga, the yoga of knowledge, which is essential for realizing the difference between the body and the soul. Devotion without knowledge could become blind or overly emotional, whereas knowledge without devotion can lead to dry intellectualism. Krishna, in His wisdom, offers both approaches in a balanced way, enabling seekers to navigate the spiritual path holistically.

The key difference between the two chapters lies in their emphasis: Chapter 12 stresses the importance of faith and devotion, while Chapter 13 asks seekers to discern between the temporary and the eternal, between the field and the knower of the field. Together, these chapters highlight that love for the Divine must be accompanied by a clear understanding of the self and the world.

Overview of Chapter 13: What to Expect

Chapter 13 will present a profound analysis of the material body and the eternal soul. Krishna will explain that the body, mind, and senses belong to the realm of the Kshetra—the field, while the soul is the Kshetrajna—the knower of the field. He will clarify that, though the soul experiences the material world, it is distinct from it, being eternal, indestructible, and untouched by the body’s birth and death.

Furthermore, Krishna will delve into the concept of Prakriti (material nature) and Purusha (the supreme consciousness), explaining how their interaction creates the world of experiences. Understanding this distinction between matter and spirit is crucial for spiritual liberation, as it enables the aspirant to detach from the fleeting material world and to focus on the eternal soul.

This knowledge will be vital for advancing on the path of Bhakti, as it allows the devotee to transcend the identification with the body and mind, and deepen their unconditional love for God. While Chapter 12 encourages surrender through faith and devotion, Chapter 13 equips the aspirant with the wisdom necessary to realize the true nature of the self and the world, further enriching their devotional practice.

Together, Chapters 12 and 13 form a comprehensive guide for the spiritual aspirant, harmonizing devotion and wisdom. Chapter 12 provides the emotional and devotional framework necessary for cultivating a relationship with the Divine, while Chapter 13 offers the philosophical insights required to support and deepen that devotion. By learning to balance devotion with knowledge, we ensure that our spiritual progress is both heartfelt and intellectually grounded.

As we move from the heartfelt devotion of Chapter 12 into the intellectual inquiry of Chapter 13, we are reminded that the spiritual path requires both love and discernment. Shri Krishna’s divine dialogue continues to lead us toward the ultimate realization of our true nature and our eternal relationship with the Divine.

Verses 13.1 to 13.7

अर्जुन उवाच।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव।।13.1।।

arjuna uvāca
prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñameva ca
etadveditumicchāmi jñānaṁ jñeyaṁ ca keśava

अर्जुन (arjuna) – Arjuna; उवाच (uvāca) – said;; प्रकृतिम् (prakṛtim) – material nature; पुरुषम् (puruṣam) – the enjoyer; च (ca) – and; एव (eva) – certainly; क्षेत्रम् (kṣetram) – the field; क्षेत्रज्ञम् (kṣetrajñam) – the knower of the field; एव (eva) – certainly; च (ca) – and;; एतत् (etat) – this; वेदितुम् (veditum) – to know; इच्छामि (icchāmi) – I wish; ज्ञानम् (jñānam) – knowledge; ज्ञेयम् (jñeyam) – the object of knowledge; च (ca) – and; केशव (keśava) – O Krishna;;

Arjuna said: O Keshava, I wish to know about prakṛti (material nature), puruṣa (the enjoyer and the spirit), and also kṣetra (the field) and kṣetrajña (the knower of the field), and about jñāna (knowledge) and jñeya (the object of knowledge).

श्रीभगवानुवाच।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः।।13.2।।

śrī bhagavān uvāca
idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate
etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ

श्री भगवान् (śrī bhagavān) – The Supreme Divine Personality; उवाच (uvāca) – said;; इदम् (idam) – this; शरीरम् (śarīram) – body; कौन्तेय (kaunteya) – O son of Kuntī; क्षेत्रम् (kṣetram) – the field; इति (iti) – thus; अभिधीयते (abhidhīyate) – is termed;; एतत् (etat) – this; यः (yaḥ) – the one; वेत्ति (vetti) – knows; तम् (tam) – him; प्राहुः (prāhuḥ) – call; क्षेत्रज्ञः (kṣetrajñaḥ) – the knower of the field; इति (iti) – thus; तद्विदः (tadvidaḥ) – those who know this;;

The Supreme Divine Personality said: O son of Kunti, this body is termed as kṣetra (the field). One who knows this field is called kṣetrajña (the knower of the field) by the wise sages.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।13.3।।

kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayorjñānaṁ yattajjñānaṁ mataṁ mama

क्षेत्रज्ञम् (kṣetrajñam) – the knower of the field; च (ca) – and; अपि (api) – also; माम् (mām) – Me; विद्धि (viddhi) – know; सर्वक्षेत्रेषु (sarvakṣetreṣu) – in all fields; भारत (bhārata) – O scion of Bharata;; क्षेत्रक्षेत्रज्ञयोः (kṣetrakṣetrajñayoḥ) – of the field and the knower of the field; ज्ञानम् (jñānam) – knowledge; यत् (yat) – which; तत् (tat) – that; ज्ञानम् (jñānam) – knowledge; मतम् (matam) – opinion; मम (mama) – My;;

Also know Me to be the kṣetrajña (knower of the field) in all kṣetras (bodies, that are fields of activities), O scion of Bharata. In My opinion, the knowledge of kṣetra and kṣetrajña is true knowledge.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु।।13.4।।

tatkṣetraṁ yacca yādṛkca yadvikāri yataśca yat
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu

तत् (tat) – that; क्षेत्रम् (kṣetram) – field; यत् (yat) – which; च (ca) – and; यादृक् (yādṛk) – what kind; च (ca) – and; यद्विकारि (yadvikāri) – its modifications; यतः (yataḥ) – from what (causes); च (ca) – and; यत् (yat) – which;; सः (saḥ) – he; च (ca) – and; यः (yaḥ) – who; यत्प्रभावः (yatprabhāvaḥ) – his powers; च (ca) – and; तत् (tat) – that; समासेन (samāsena) – in brief; मे (me) – from Me; शृणु (śṛṇu) – hear;;

Now hear from Me in brief what that kṣetra (field) is, what its nature is, what its modifications are, from what causes it is produced, who that kṣetrajña (knower of the field) is and what His powers are.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः।।13.5।।

ṛṣibhirbahudhā gītaṁ chandobhirvividhaiḥ pṛthak
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ

ऋषिभिः (ṛṣibhiḥ) – by the sages; बहुधा (bahudhā) – in many ways; गीतम् (gītam) – sung; छन्दोभिः (chandobhiḥ) – by Vedic hymns; विविधैः (vividhaiḥ) – by various; पृथक् (pṛthak) – distinctly;; ब्रह्मसूत्रपदैः (brahmasūtrapadaiḥ) – by the aphorisms of the Brahma-sūtras; च (ca) – and; एव (eva) – certainly; हेतुमद्भिः (hetumadbhiḥ) – with supporting arguments; विनिश्चितैः (viniścitaiḥ) – by conclusive;;

This knowledge has been sung by sages in many ways, in various distinctive Vedic hymns, and also confirmed with evidence, through the reasoning and aphorisms of the Brahma Sutras.

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः।।13.6।।

mahābhūtānyahaṁkāro buddhiravyaktameva ca
indriyāṇi daśaikaṁ ca pañca cendriyagocarāḥ

महाभूतानि (mahābhūtāni) – the great elements; अहंकारः (ahaṁkāraḥ) – false ego; बुद्धिः (buddhiḥ) – intelligence; अव्यक्तम् (avyaktam) – the unmanifested; एव (eva) – certainly; च (ca) – and;; इन्द्रियाणि (indriyāṇi) – the senses; दश (daśa) – ten; एकम् (ekam) – one; च (ca) – and; पञ्च (pañca) – five; च (ca) – and; इन्द्रियगोचराः (indriyagocarāḥ) – the objects of the senses;;

The field of activities is composed of the five great elements, false ego, intellect, the unmanifested primordial matter, the ten senses, the mind, and the five objects of the senses.

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।।13.7।।

icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaścetanā dhṛtiḥ
etatkṣetraṁ samāsena savikāramudāhṛtam

इच्छा (icchā) – desire; द्वेषः (dveṣaḥ) – aversion; सुखम् (sukham) – happiness; दुःखम् (duḥkham) – distress; संघातः (saṁghātaḥ) – the aggregate; चेतना (cetanā) – consciousness; धृतिः (dhṛtiḥ) – determination; एतत् (etat) – this; क्षेत्रम् (kṣetram) – field; समासेन (samāsena) – in brief; सविकारम् (savikāram) – along with modifications; उदाहृतम् (udāhṛtam) – is declared;

Desire, aversion, happiness, distress, the aggregate of body and mind, consciousness, and determination—all these comprise the kṣetra (field) along with its modifications, described here in brief.

The chapters of Jnana Yoga

As discussed earlier, the eighteen chapters of the Bhagavad Gita can be logically divided into three sections. The first six chapters are focused on Karma Yoga or the path of duty and rightful action. The knower of the body, which is our soul, and the importance of realizing the self are described there. Chapters seven to twelve, focus on the path of bhakti or loving devotion of God. The relationship between the individual soul and the Supersoul is described. 

They also describe the opulence of God, the knowledge of which helps develop our unalloyed devotion. Chapters 13 to 18 focus on tattva jñāna or the science behind spirituality. Although we are not our material body, out of ignorance, we relate ourselves with our body. How we come into contact with material nature and how we can achieve liberation through the different methods of karma, jnana, bhakti is explained. 

All three aspects are important and they ensure that we understand the why, what and how of spirituality and develop our bhakti with strong conviction.

The Metaphysics of Nature: Exploring Kshetra and Kshetrajna

The 13th chapter of the Bhagavad Gita, titled Kshetra-Kshetrajna Vibhaga Yoga (The Field and the Knower of the Field), is a profound exploration into the nature of reality and the laws governing it. This chapter marks a shift in the Bhagavad Gita’s discourse towards a more analytical and scientific study of prakriti (nature) and purusha (spirit), embodying key concepts from Jnana Yoga (the path of knowledge) and Samkhya philosophy. It offers a deep, intellectual understanding of the distinction between the body (the field) and the soul (the knower of the field), helping the seeker transcend material entanglements by grasping the fundamental aspects of existence.

In this chapter, Lord Krishna takes on the role of a spiritual scientist, dissecting the components of the material world, the body, and the subtle realities of the self. He explains the interconnections of nature’s various elements and how they influence human experience. Through this exposition, the Gita outlines a framework for understanding the body, mind, and consciousness, and how this knowledge leads to liberation.

This chapter is often viewed as a very important conversation in Jnana Yoga, as it transitions from the emotional and devotional aspects highlighted in Chapter 12, to an intellectual understanding of the universe’s structure. It draws heavily from the Samkhya school of philosophy, which systematically categorizes the elements of the material world and their interaction with the soul.

Arjuna’s Question: A Debate on the Original Manuscript

One of the intriguing aspects of Chapter 13 is its beginning. In many versions of the Bhagavad Gita, such as those authored by Bhaktivedanta Swami Prabhupada, the chapter opens with a question from Arjuna. Arjuna expresses his desire to learn about the nature of kshetra (the field) and kshetrajna (the knower of the field), along with the understanding of knowledge and the object of knowledge. This opening question serves as the prelude to Krishna’s scientific exposition on the nature of existence.

However, several other scholars, including the renowned Advaita philosopher Adi Shankaracharya, Swami Ranganathananda, and Georg Feuerstein, do not consider Arjuna’s question to be part of the original Bhagavad Gita manuscript. According to their interpretations, the chapter begins directly with Krishna’s explanation, without any preceding question from Arjuna. 

The only reason I am bringing this up here is that, depending on which version of the Bhagavad Gita we are reading, the verse numbers will differ. For instance, in Bhaktivedanta Swami Prabhupada’s version, the opening verse (Arjuna’s question) is numbered as 13.1, while in the versions by Shankaracharya and others, Krishna’s opening statement begins at 13.1. Consequently, the numbering of subsequent verses differs by one. Verse 13.6 in Shankaracharya’s commentary would correspond to verse 13.7 in Prabhupada’s edition, and so on. This distinction is important to note when studying or referencing the verses from different editions of the Bhagavad Gita.

Scientific Analysis of Kshetra and Kshetrajna Vibhaga Yoga

At the core of Chapter 13 is the study of kshetra and kshetrajna. Shri Krishna defines kshetra as the physical body and the material world, the field in which all experiences occur. This includes not only the gross elements such as earth, water, fire, air, and ether, but also the mind, intellect, ego, and the senses. These components make up the field of human experience, subject to change and decay.

On the other hand, kshetrajna refers to the knower of the field, the eternal soul or consciousness that perceives and interacts with the body and the material world. Unlike the field, which is transient and subject to destruction, the knower is unchanging, eternal, and indestructible. Through this distinction, Krishna establishes that true self-realization comes from understanding the difference between the perishable body and the imperishable soul.

Krishna emphasizes that one who truly understands the nature of the field and the knower is endowed with wisdom. This understanding is foundational to liberation, as it enables the seeker to detach from the illusory identification with the body and mind, and instead, recognize their true identity as the soul.

The Influence of Samkhya Philosophy

The 13th chapter draws heavily from Samkhya philosophy, which is a dualistic system that explains the interaction between prakriti (nature) and purusha (spirit). According to Samkhya, the material world is composed of various elements, and the soul, though distinct from nature, becomes entangled in it through ignorance.

Krishna’s teachings in this chapter resonate with Samkhya’s methodical approach to categorizing the components of reality. He enumerates the five great elements (mahābhūtas), the mind (manas), intellect (buddhi), ego (ahaṅkāra), and the senses, explaining how they make up the field. Krishna also discusses the influence of desire, aversion, pleasure, pain, and consciousness—all of which are aspects of the field that shape our experiences.

Jnana: The Bridge Between Kshetra and Kshetrajna

A key theme in Chapter 13 is the role of knowledge (jnana) as a means of bridging the gap between kshetra and kshetrajna. Krishna explains that knowledge of the distinction between the body and the soul is the highest form of wisdom. This knowledge leads to detachment from the material world and cultivates qualities like humility, non-violence, simplicity, and contentment. Such qualities are essential for the aspirant who seeks liberation, as they purify the mind and enable one to perceive the true nature of the soul.

Krishna further clarifies that this knowledge has been expounded upon by various sages and is validated by scriptural texts such as the Brahma Sutras and Vedic hymns. The Bhagavad Gita presents this wisdom as timeless, universally applicable, and rooted in the highest spiritual truths.

The Relationship between Soul, Super Soul, and the Field of Activity

In previous chapters of the Bhagavad Gita, Krishna gradually builds our understanding of the atman (soul) and the paramatman (super soul). Here, in Chapter 13, He deepens this understanding by clearly differentiating between the individual soul (kshetrajna) and the super soul, or God, who is the supreme knower of all fields of activity (kshetras). The individual soul is aware only of its own body, or the localized field of activities (kshetra). Even then, this knowledge is imperfect, limited by the material conditions of existence.

In contrast, the super soul has omniscient knowledge of every field, being present in all beings and beyond them as the infinite, omnipresent consciousness. Krishna, as the paramatman, possesses perfect and complete knowledge of all kshetras—the entire universe. Thus, Krishna emphasizes that true understanding lies in recognizing these three entities: the material body (kshetra), the soul (kshetrajna), and the super soul (paramatman).

This differentiation forces us to contemplate our own limited awareness and the boundless awareness of the Divine. In the Upanishads, the metaphor of two birds on the same tree is often used to describe this relationship. One bird represents the soul, engrossed in the fruits of action (material existence), while the other bird, the super soul, silently observes and remains detached. This reminds us that while we are entangled in our material activities, the Divine is ever-present, offering us a higher consciousness through which we may transcend our limited understanding.

Attention to Attain This True Knowledge

Shri Krishna tells Arjuna to listen attentively as He will now explain the nature of the field of activities, the transformations that occur within it, and the characteristics of the knower of the field (kshetrajna). This marks the beginning of Krishna’s systematic explanation of the body-mind mechanism, its creation, and how it changes. By listening with full attention, one can gradually come to understand these deeper truths.

The importance of shravanam (listening) is stressed in many scriptures, such as the Mundaka Upanishad (1.2.12), which advises seekers to first listen to the teachings of the wise before contemplating and meditating upon them. Krishna’s directive to Arjuna is to actively listen and absorb this divine knowledge.

Krishna’s Compassionate Summary

In verse 13.3, Krishna uses the word samāsena (‘in summary’), signaling that He will provide a condensed version of deep and complex knowledge. This mirrors His earlier use of the word sangraheṇa (‘in brief’) in Chapter 8, where He offered a short explanation of misra bhakti (mixed devotion). While misra bhakti wasn’t as critical, here, the complexity of true knowledge demands summarization so that it can be comprehensible for the common mind. Krishna is aware that the full scope of this wisdom is vast, and as humanity’s consciousness has declined over time, not everyone can grasp the intricacies.

Krishna’s compassionate summarization is an acknowledgment of the limitations of human intellect in the current age. During the Vedic era, sages and seers had heightened consciousness and could comprehend the vast truths contained in the Vedas and other scriptures. However, as Dwapara Yuga ended and Kali Yuga began, human consciousness degraded significantly. In this context, Krishna’s act of simplifying and summarizing the knowledge is a divine act of mercy, offering a lifeline to souls struggling with the complexities of material existence.

The Eternal Relevance of Vedic Wisdom

Shri Krishna points out that this knowledge is already present in the Vedas and has been expounded by many sages over millennia. Specifically, the Brahma Sutras cover these teachings in depth, serving as a key text in Vedanta philosophy. However, most people struggle to comprehend the Brahma Sutras due to their concise and cryptic nature. Adi Shankaracharya’s commentary on the Brahma Sutras further elaborates that without a deep understanding of non-dualistic philosophy, or Advaita, one might miss the true significance of these teachings.

In Kali Yuga, this degradation of consciousness necessitates simpler explanations, and Krishna graciously simplifies the profound truths for our benefit. Yet, He also hints that seekers who are eager for deeper understanding should take the initiative to explore these more detailed texts. By immersing ourselves in such study, we align our intellect with spiritual wisdom and gain insight into the ultimate nature of existence.

Krishna’s Universal Message for All

Through this chapter, Krishna is not only addressing Arjuna but all of humanity. His explanation of the relationship between the body, soul, and super soul offers a universal message relevant for all seekers of truth. The field of activity, or kshetra, symbolizes the individual’s journey through life, while the soul and super soul represent the inner journey toward self-realization and union with the Divine.

Krishna’s wisdom transcends the constraints of time, place, and personal limitation, serving as an eternal guide for those who seek liberation. In Kali Yuga, where distractions abound and material desires dominate, Krishna’s concise, compassionate teachings in the Gita provide an accessible path to spiritual growth and enlightenment.

The 24 categories + 1

Shri Krishna then explains the kshetra. The great primordial elements (earth, water, fire, air and ether), egoism, intellect & the un-manifested stage of the three modes of nature, the ten senses (five perceptive senses – eyes, ears, nose, tongue & skin + five action senses – voice, legs, hands, anus & genitals), the one mind & the five objects of the senses (smell, taste, form, touch & sound), then desire, hatred, pleasure, pain, the aggregate (the body), intellect, conviction.

In all, these are the 24 categories to deal with in the universe and the 25th is ‘Purusa ’ which is the nature of pure consciousness.

Lord Krishna summarizes this as:

 एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।।13.7।।

etatkṣetraṁ samāsena savikāramudāhṛtam

I have illustrated this kshetra fully along with their modifications or interactions.

It is a good exercise for everyone to contemplate upon all these 24 kshetras, see if you are able to identify and understand each and how they relate to you as well as with each other. If you can do that, you would have made good progress in the area of ‘jnana yoga’.

After explaining the objects of knowledge, Lord Krishna then goes on to explain in the next few verses, what is true knowledge that we should endeavor to seek (jnana). This knowledge will help fulfill the purpose of our human form which is just a kshetra, a field of activities.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)