Gita Chapter 13 – Kshetra Kshetrajna Yoga: Nature, the Enjoyer, and Consciousness. This chapter elucidates the nature of the Supreme Divinity in relation to Purusha (Spirit) and Prakriti (Matter). One who understands the distinction between the physical body, the individual soul, and the Supersoul—who transcends both body and spirit—shall attain liberation from the material world.
arjuna uvāca prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetra-jñam eva ca etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava
Arjuna asked: “O Krishna, I wish to understand and pray that You explain to me: What is the true nature of Prakriti (Matter)? What is Purusha (the Enjoyer)? What is defined as Kshetra (the Field), and who is Kshetrajna (the Knower of the Field)? What constitutes True Knowledge, and who is the possessor of such wisdom?”
Bhagavad Gita Chapter 13, titled Kshetra-Kshetrajna Vibhaga Yoga, serves as a profound metaphysical map that distinguishes between the “Field” and the “Knower of the Field.” In this opening discourse, Arjuna’s Inquiry (13:0) acts as a fundamental gateway for spiritual seekers, as he seeks clarity on six essential concepts: Prakriti (Material Nature), Purusha (The Enjoyer/Consciousness), Kshetra (The Field/Body), Kshetrajna (The Knower/Soul), Jnana (True Knowledge), and Jneya (The Object of Knowledge). By understanding these distinctions, we begin to realize that while our bodies are temporary vessels for action, our true essence is the eternal observer within. This chapter offers a technical yet spiritual guide on how to navigate the material world while remaining firmly anchored in the Supreme Reality.
śrī-bhagavān uvāca idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate etad yo vetti taṁ prāhuḥ kṣetra-jña iti tad-vidaḥ kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama tat kṣetraṁ yac ca yādṛk ca yad-vikāri yataś ca yat sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak brahma-sūtra-padaiś caiva hetumadbhir viniścitai
The Blessed Lord (Krishna) said: “O Arjuna, this Sharira or physical body is known as Kshetra (the Field), and one who understands this body is called Kshetrajna (the Knower of the Field) by the sages who perceive the truth of both.”
“O Arjuna, know that I am the Kshetrajna in every Kshetra. I possess the knowledge of every ‘field’ of existence. To understand these two—the Field and its Knower—is what I consider to be True Knowledge.”
“Now, listen briefly as I describe the nature of the Field: its diverse forms, its causes, and also concerning the Knower and His divine glories.”
“The truth regarding the Field and its Knower has been explained by sages in various ways; it has been elaborated in the sacred verses of the Vedas and other divine scriptures, such as the Brahma Sutras.”
mahā-bhūtāny ahaṁkāro buddhir avyaktam eva ca indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaś cetanā dhṛtiḥ etat kṣetraṁ samāsena sa-vikāram udāhṛtam
“The five great elements (Earth, Water, Fire, Air, and Ether); the Ego (Ahamkara) or the ‘I-consciousness’; the Intellect (Buddhi); and the Unmanifested Matter (including obsessions, hopes, and dreams); the ten senses of action and perception (Eyes, Nose, Mouth, Ears, and Skin; Sight, Smell, Taste, Hearing, and Touch); the Mind and its complex of feelings;”
“Furthermore: Desire, Hatred, Pleasure, and Pain; associations and interactions, basic Consciousness, and Fortitude—all of these, in all their diverse manifestations, are briefly described as Kshetra (the Field).”
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ indriyārtheṣu vairāgyam anahaṁkāra eva ca janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu mayi cānanya-yogena bhaktir avyabhicāriṇī vivikta-deśa-sevitvam aratir jana-saṁsadi adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam etaj jñānam iti proktam ajñānaṁ yad ato’nyathā
“Humility, pridelessness, non-violence; patience, virtue; service to the teacher; purity or cleanliness of both the inner and outer self; steadfastness and self-control;”
“Being untempted by sensory triggers; absence of ego, and reflection upon the suffering of birth, death, old age, and disease;”
“Non-attachment and not being dependent on children, spouse, home, and the like; maintaining even-mindedness in both pleasant and unpleasant circumstances;”
“Devotion to Me, without doubt, and in the consciousness of Yoga unity; enjoying travel to quiet and sacred places; not finding pleasure in the company of those who are worldly-minded;”
“Always possessing Soul-consciousness, and realizing the Ultimate Truth as the sole goal of all knowledge; all of this is called True Knowledge, everything other than this is ignorance.”
jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute anādi mat-paraṁ brahma na sat tan nāsad ucyate
“Now I shall explain what ought to be known, the knowledge that can produce eternal life (the highest true happiness); (knowledge about) the Supreme Brahman, the Beginningless, who is neither Sat (Manifest/Real) nor Asat (Unmanifest/Unreal).”
13:13 sarvataḥ pāṇi-pādaṁ tat sarvato’kṣi-śiro-mukham sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati
“His hands and feet are everywhere; His eyes, head, and mouth—His face is also everywhere. Likewise, His ears; truly, He encompasses the entire universe.”
sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam asaktaṁ sarva-bhṛc caiva nirguṇaṁ guṇa-bhoktṛ ca bahir antaś ca bhūtānām acaraṁ caram eva ca sūkṣmatvāt tad avijñeyaṁ dūra-sthaṁ cāntike ca tat
“As if possessing the qualities of the senses, yet in truth, He is free from all qualities; unattached to anything, yet He sustains everything; free from all guṇa or attributes, yet He enjoys every guṇa, every attribute;”
“He exists outside and inside every living being; in forms that move, as well as those that do not move; He is Subtly Divine, thus beyond reach; He is very near, yet at the same time, very far.”
13:16 avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca “Although He is One and Undivided, He appears divided within all living beings and non-moving forms; He is the only One worthy of being known, the One who constantly Sustains, Dissolves, Recycles, and Creates anew.”
13:17 jyotiṣām api taj jyotis tamasaḥ param ucyate jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam “The Light above all lights; He transcends all illusory darkness; He is True Knowledge, the One Worthy of Being Known, and the One Attained through Knowledge; in truth, He dwells within the heart of every being.”
13:18 iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ mad-bhakta etad vijñāya mad-bhāvāyopapadyate “Thus is the explanation of kṣetra or the field, true knowledge, and that which is worthy of being known. My devotees who understand this shall surely attain oneness with Me.”
13:19 prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api vikārāṁś ca guṇāṁś caiva viddhi prakṛti-saṁbhavān “Know also that Prakṛti (Material Nature) and Puruṣa (the collective of Individual Souls) are both without beginning. All opposing experiences, such as likes and dislikes, as well as the objects of nature with its three primary attributes, are born from Material Nature, Prakṛti.”
13:20 kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate “Material Nature or Prakṛti is called the cause of the body, the senses, and so forth; and the Soul or Puruṣa is the cause of all kinds of experiences of pleasure and pain.”
13:21 puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu “The Puruṣa or Soul, interacting with Prakṛti and all its material attributes, undergoes various experiences as a result of that interaction. This interaction also becomes the cause for the Soul’s birth through either a good or an unfavorable womb.”
13:22 upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ paramātmeti cāpy ukto dehe’smin puruṣaḥ paraḥ “In truth, the Soul that dwells within the body is (one with its source) Maheśvara, the Supreme Lord; thus, He is called the witness, the guide, the supporter, the one who undergoes all experiences; He is also Paramātmā, the Supreme Soul, the Highest Puruṣa.”
Siap, Mas Yoga. Saya teruskan dengan strategi TOC yang lebih efisien; menyatukan ayat-ayat yang memiliki satu napas filosofis ke dalam satu Heading agar navigasi di Pujashanti tetap ringkas namun informatif.
13:23 ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha sarvathā vartamāno’pi na sa bhūyo’bhijāyate “One who understands Puruṣa (the Soul) and Prakṛti (Material Nature) along with its attributes, shall not be born again, even though they are currently seen completing their duties in this world.”
13:24 dhyānenātmani paśyanti kecid ātmānam ātmanā anye sāṁkhyena yogena karma-yogena cāpare “Some attain Soul-consciousness through Dhyāna (Meditation) and perceive Him within themselves; others achieve it through Sāṁkhya by self-analysis; and yet others attain it through selfless action or Karma Yoga.”
13:25 anye tv evam ajānantaḥ śrutvānyebhya upāsate te’pi cātitaranty eva mṛtyuṁ śruti-parāyaṇāḥ “Those who are not yet wise (lacking the understanding of selfhood and the means to find it as previously explained) worship the Supreme Soul based on what they have heard from others. Nevertheless, they too shall transcend death.”
13:26 yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha “O Arjuna, all beings, whether moving or non-moving, are born from the union between kṣetra—material nature, matter; and kṣetrajña—the Soul, Spirit.”
13:27 samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati “One who sees the Supreme Lord, the Imperishable within all things that undergo perishability—both the living and the (seemingly) non-living—truly perceives the truth as it is.”
13:28 samaṁ paśyan hi sarvatra samavasthitam īśvaram na hinasty ātmanātmānaṁ tato yāti parāṁ gatim “Thus, by seeing Him present in every being and every form (whether moving or appearing non-moving), one will not harm others and shall attain the highest consciousness.”
13:29 prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ yaḥ paśyati tathātmānam akartāraṁ sa paśyati “One who sees that every action everywhere is caused by nature or Prakṛti, while the Soul in truth does nothing—is the one who has seen the reality.”
13:30 yadā bhūta-pṛthag-bhāvam eka-stham anupaśyati tata eva ca vistāraṁ brahma sampadyate tadā “When one realizes the Supreme Soul as the Single Foundation for the existence of diverse beings, at that very moment, they attain Him.”
13:31 anāditvān nirguṇatvāt paramātmāyam avyayaḥ śarīra-stho’pi kaunteya na karoti na lipyate “O Arjuna, the Imperishable Supreme Soul is Beginningless and Without Attributes. Even though He dwells within the body, in truth, He does not act, and therefore, He is never tainted.”
13:32 yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate sarvatrāvasthito dehe tathātmā nopalipyate “Just as the ether (the substance of space) which pervades everything is never tainted due to its subtlety, likewise, although the Soul dwells within the body, He remains unaffected by the attributes of the body (due to His nature that transcends all qualities, being Attribute-less).”
13:33 yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata “O Arjuna, just as the sun, being one and singular, illuminates the entire earth; likewise, the Singular Soul illuminates the entire field, this whole kṣetra.”
13:34 kṣetra-kṣetrajñayor evam antaraṁ jñāna-cakṣuṣā bhūta-prakṛti-mokṣaṁ ca ye vidur yānti te param “Thus, those who wisely understand the distinction between kṣetra and kṣetrajña, the field and its knower; and (also understand) the phenomenon of liberation from Prakṛti (material nature) with all its attributes and diversity, shall attain the Supreme State (achieving oneness with the Supreme Soul).”
Thus ends the Thirteenth Discourse of the Gita, Chapter 13.
“May all beings be well, may all beings be at peace, may all beings attain perfection, and may all beings experience divine glory.”
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