अर्जुन उवाच
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १ ॥
arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava
श्लोक १: अर्जुन ने कहा- हे केशव, मैं प्रकृति और पुरुष, क्षेत्र और क्षेत्रज्ञ के अर्थ को समझना चाहता हूँ। मैं यह भी जानना चाहता हूँ कि सच्चा ज्ञान क्या है और इस ज्ञान को प्राप्त करने का अंतिम उद्देश्य क्या है।
Shloka 1: Arjuna said - O Keshava, I desire to comprehend the concepts of prakritiand purusha and to understand the meanings of kshetra and kshetrajna. Additionally, I seek to gain insight into what constitutes true knowledge and what is the ultimate purpose of acquiring this knowledge.
As the thirteenth chapter of the Bhagavad Gita opens, a distinct shift in the conversation occurs. Arjuna, who has already been exposed to profound philosophical teachings, now stands at the threshold of deeper inquiry. He turns to Krishna and, with genuine curiosity, seeks a clear explanation of several pivotal terms: prakriti (material nature), purusha (the conscious enjoyer), kshetra (the field), kshetra-jna (knower of the field), jnana (knowledge), and jneyam (the object of knowledge). Each of these concepts forms a building block for understanding the nature of reality, the relationship between the individual and the cosmos, and the path toward ultimate liberation.
Arjuna’s questions are not idle curiosities but spring from an authentic thirst to grasp the very principles that govern life and consciousness. In the context of the Gita, “kshetra” is likened to a field—specifically, the body itself—a space where experiences unfold, actions are performed, and the drama of life is enacted. Opposite to this field stands “kshetra-jna,” or the knower of the field, which refers to the one who is aware of all that transpires within this body. Traditionally, these two are seen as the material and the spiritual dimensions—the matter and the consciousness.
What makes Arjuna’s inquiry so significant is his recognition that understanding these foundational concepts is key to unraveling the puzzle of existence. The body (kshetra) is not the sum total of the self. Rather, there is an inner witness—the kshetra-jna—who experiences, learns, and evolves through the field of the body. This dualism paves the way for recognizing the interplay between the tangible and the intangible aspects of being.
Through his questions, Arjuna sets the stage for a detailed exposition of how the soul interacts with matter. Prakriti, the term for material nature, includes all physical, mental, and emotional phenomena. Purusha, in contrast, is the conscious principle—the experiencer or the witness. Their relationship is not merely theoretical but forms the basis for all action, perception, and knowledge in the world.
The verse also introduces the concepts of knowledge (jnana) and the object of knowledge (jneyam). Knowledge is not merely accumulation of information, but a transformative process that allows one to discern the real from the unreal, the eternal from the temporary. The ultimate object of such knowledge, as will be unfolded in this chapter, is the realization of the true nature of the self and its connection with the Supreme Lord. This understanding is not just intellectual but experiential, leading to genuine freedom from the limitations of material existence.
Sri Krishna’s response to Arjuna’s questions is not a rejection or dismissal but a measured and compassionate acknowledgment of their depth. By calling attention to these categories, Krishna reveals that the journey towards liberation is not about blind faith, but about systematic inquiry into the constitution of the body, the self, and the underlying principles of existence. The demarcation between kshetra and kshetra-jna is crucial: one is subject to change, decay, and action, while the other is the unchanging, observing consciousness.
By framing the discussion in this way, the Gita guides students to move beyond superficial identities and mechanical living. It anchors the coming verses in the conviction that spiritual progress begins with genuine inquiry and culminates in experiential realization of the self. The dialogue between Arjuna and Krishna, beginning with this verse, invites every seeker to turn inward—to study oneself as both the field and the knower, both participant and observer in life’s unfolding drama. This inquiry is not limited to philosophers; it is relevant to anyone who seeks clarity about who they are, why they act, and how they might attain lasting peace.
Ultimately, this verse stands as an invitation to all: to pause, to reflect, and to question the very root of our identity. Only by recognizing the distinction between the perishable field and the eternal consciousness can one truly begin to chart the path toward self-realization and liberation. The journey begins with the courage to ask, the humility to admit one’s limitations, and the determination to seek answers that go beyond the surface of everyday existence.
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