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Chapter 13
Link:—Now the Lord winds up the topic of Ksetra (Field, body), and Ksetrajna (knower, self), by mentioning the reward of fully grasping the difference, between the two.
kgetraksetrajnayorevamantaram jnanacaksusa
badtaprakrtimoksaril ca ye viduryanti te param
Those, who with the eyes of wisdom, perceive the difference between Ksetra (Field) and Ksetrajna (the knower of the field) and between prakrti along with its mutates and the self (atma), attain the Supreme. 34
Comment:-
[The Discipline of Knowledge, begins with discrimination, and ends in real discrimination (knowledge). Discrimination, enables a man to renounce his affinity, with prakrti and leads him to God-realization. This fact, is mentioned here.]
Koetrak5etrtjnayorevamantaram jiranacaksusa:- Here, the expression 'Jhanacaksusa (eye of wisdom), denotes discrimination between the real, and the unreal, Ksetra and Ksetrajna. The Ksetra, (Field) ever undergoes modifications, but the Ksetrajna (spirit) (the knower of the field), always remains the same and no modification, is ever possible in it.
Bhutaprakrtimoksarir ca ye viduryanti te param:- Discrimination, enables a man to renounce his connection with prakrti, and its evolutes. When a striver realizes, that he (self), is different from prakrti, he attains God
This God-realization, has been explained by the Lord, by different expressions (in the fourth verse of the twelfth chapter, in the eighteenth and twenty-third verses as well as in this verse of the thirteenth chapter).
In the Discipline of Knowledge, identification of the self with the body, is the main obstacle to God-realization. So, in the first and the second verses, the Lord discussed that the spirit (self) is different from the body (Ksetra) (field). Then, He described in several ways, that Ksetrajna is different from Ksetra. Here, He is concluding the topic by declaring, that those who perceive the difference between Ksetra and Ksetrajna properly, their affinity, with Ksetra, is totally renounced.
Ksetrajna, has accepted its separateness from God, by having a disinclination for Him, while it has assumed its identity with Ksetra by having an inclination for it. So, the Lord declares, both the facts- that it has its identity with God, while, it is totally distinct, from Ksetra. The Lord, in the second verse of this chapter, declared its identity with God, while here He is explaining that Ksetra has its identity, with the world. Both the statements, mean that Ksetrajna, has its identity, with God.
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