Background

[In the first six chapters, Lord Kṛṣṇa talked about the nature of jīva (tvam-pada) and karmayoga predominantly. In the second six chapters, Bhagavān discussed the nature of Īśvara (tat-pada) and upāsanā pre-dominantly — especially virāḍ-upāsanā. When a seeker goes through these stages of understanding and sādhanam, he becomes ready for jñānayoga which is the recognition of the identity between the jīva and Īśvara (asi-pada). This is the topic which will be dealt with in the fol-lowing six chapters.]

The thirteenth chapter is presented in the form of six topics — kṣetram, kṣetrajña, jñānam, jñeyam, puruṣa and prakṛti

(Though these are discussed separately, we should note that kṣe-trajña, jñeyam, and puruṣa are the same essentially. Similarly, kṣetram and prakṛti are essentially the same.)

Kṣetram

The entire objective universe is kṣetram. From the beginningless prakṛti (avyaktam) everything experienced by us comes under this. It includes mahat (cosmic intellect), ahaṅkāra (cosmic ego), the subtle and gross elements, sense organs of action and perception, the mind and its mod-ifications (6, 7). Still, Kṛṣṇa specially mentions the body as kṣetram (2) because we generally do not see the body as part of the universe.

Kṣetrajña

That conscious principle which illumines the kṣetram is called kṣetra-jña (2). Having defined kṣetrajña, Kṛṣṇa reveals that the kṣetrajña is none other than the Lord (i.e. Brahman) Himself who is the conscious-ness in all bodies (3). Thus, kṣetrajña is one all-pervading conscious-ness. (This kṣetrajña alone is called jīva. So, the idea given here is the essential identity of jīva and Īśvara.)

Jñānam

From the 8th to the 12th verse, Kṛṣṇa talks about some important val-ues which prepare the mind for Self-knowledge. They are: humility, simplicity, non-violence, forbearance, honesty, service to the teacher, purity, steadfastness, self-control, detachment from sense objects, ab-sence of egoism, constant awareness of the misery in birth, death, etc., dispassion, non-identification with son, wife, house, etc., being always equanimous in desirable and undesirable situations, unswerving devo-tion to the Lord, seclusion, non-indulgence in people’s company, con-stant self-enquiry, and not losing sight of the fruit of Self-knowledge.

Jñeyam

In the next six verses (13th to 18th), Kṛṣṇa talks about the Truth which is to be known. It is beginningless, beyond sat and asat (13), all-pervading, subtle, far (for the ignorant), and near (for the wise) (16). Though undivided, it appears divided and it is the creator, sustainer, and destroyer of all (17). It is the light of consciousness which re-sides in the heart of all (18). Being subtle, it cannot be known in its pure form. Yet, it shines in the body (as Awareness-Existence) and in the world (as Existence). One has to recognize it as pure Awareness-Existence by distinguishing it from the body and the world (14, 15). (This method of teaching is called adhyāropa-apavāda-prakriyā i.e. the method of superimposition and negation.)

Having talked about these four topics, Kṛṣṇa glorifies this knowl-edge as the one which leads the seeker to Him (19).

Puruṣa and Prakṛti

Now comes the last pair, puruṣa and prakṛti (20 to 24). Both are beginning-less. Blessed by puruṣa, prakṛti creates everything (20 and 27). (Though beginningless, puruṣa and prakṛti are of opposite na-ture. While puruṣa is conscious, changeless and real, prakṛti is inert, changing, and unreal.) The body, the mind, and their activities belong to prakṛti, whereas puruṣa is a mere illuminator of all these (21). When puruṣa obtains in the body as kṣetrajña, it seems to be a kartā, bhoktā, etc. But as paramātmā, the absolute, it is ever unaffected and is ever the same (23). Not knowing this, when puruṣa (i.e. kṣetrajña) identifies with the body and its guṇas, then, all limitations and the consequent problems arise (22). One who has the discriminative knowledge of puruṣa and prakṛti attains immortality (24).

In the following verses (25th and 35th) Kṛṣṇa sums up the teach-ing and presents its sādhanam and phalam. The wise man is one who always abides in the Self, which is the same everywhere (28 and 29), which is actionless (30), and which is unaffected (32) like the space or like the light (34). The Self is not only the illuminator of ev-erything (34) but also the substratum of the whole universe (31). In fact, there is no universe other than the Self (35). One who has assim-ilated this wisdom is Brahman itself (31) and attains the supreme goal of liberation (35).

To gain this knowledge, one has to purify the mind through kar-mayoga, gain knowledge through enquiry (sāṅkhya-yoga), and ulti-mately get established in the knowledge through dhyānayoga (25 and 26).

Since the main topic is the discrimination between the kṣetram and kṣetrajña, this chapter is called Kṣetrakṣetrajñavibhāga-yoga.