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Chapter 13
Appendix:- Here within the expression 'yavatsanjayate' all the creatures born from the womb, born from an egg, sprouting from the ground, born of perspiration, water creatures, sky creatures (birds) and land creatures, men, gods, manes, ghosts, evil spirits and devils etc., should be included. The same fact has been pointed out in the sixth verse of the seventh chapter by the expression 'etadyonlni bhutani'.
In the topic of devotion, the Lord, having stated the two-fold prakrti—`para' and 'apara' as His, declared, "All beings have evolved from this twofold prakrti and I am the origin of the entire creation and it dissolves in Me" (Gita 7/6). But here in the topic of knowledge, the Lord declares that all beings are born of the union of 'Ksetra' and `Ksetrajna'. It means that in the topic of devotion He draws a devotee's attention towards Him because a devotee has firm faith in Him. God is his means as well as end. But in the topic of knowledge the Lord draws attention towards the 'Ksetrajna' (Self) that identification of 'Ksetrajna' with 'Ksetra' has led the man to the bondage of birth and death. Here the question arises that there is attraction and union between the objects of the same class, then how has there been a union of 'Ksetrajna' (the Self) with the inert (the non-Self)? The answer is that as there can't be union of day and night, similarly there can't be union of 'Ksetrajna' and 'Ksetra'. But being a fragment of God, 'Ksetrajna' has this power that it can draw an object belonging to a different class and can assume its affinity with that object. God has bestowed this freedom upon this being. But he has misused this freedom viz., he instead of assuming his affinity with God, has assumed his affinity with the world and has thus got entangled in the wheel of life and death (Gita 13121).
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