Purusha

Arjuna uvaca: Prakriti purusham chaiva kshetram kshetra-jnam eva cha, etad veditum icchhami jnanam jneyam cha keshava

Arjuna asks Krishna to explain the distinction between Prakriti and Purusha, the field and the knower of the field, and the nature of knowledge and the knowable. This question opens the profound inquiry into the relationship between matter and consciousness.

Prakriti purusham chaiva viddhy anadi ubhav api, vikarams cha gunams chaiva viddhi prakriti-sambhavan

Know that both Prakriti (matter) and Purusha (consciousness) are beginningless. Know also that all transformations and the three qualities (gunas) are born of Prakriti. Both material nature and the conscious observer have always existed without a prior cause.

Karya-karana-kartritva hetu prakriti ucyate, purushah sukha-duhkhanam bhoktritva hetur ucyate

Prakriti is said to be the cause of all material causes and effects, while Purusha is said to be the cause of the experience of pleasure and pain. Matter acts; consciousness experiences — this is the fundamental cosmic dynamic.

Purushah prakriti-stho hi bhunkte prakriti-jan gunan, karanam guna-sango 'sya sad-asad-yoni-janmasu

The Purusha, situated in Prakriti, enjoys the qualities born of Prakriti. Attachment to these qualities is the cause of its birth in good and evil wombs. Identification with the gunas drives the soul into repeated births according to its attachments.

Ya evam vetti purusham prakriti cha gunaih saha, sarvatha vartamano 'pi na sa bhuyo 'bhijayate

One who understands Purusha and Prakriti together with the gunas in this way, regardless of one's present position, is not born again. This knowledge is the direct means to liberation — understanding the distinction between knower and field breaks the cycle of rebirth.