।। ॐ श्री सद्गुरुदेव भगवान् की जय ।।
Srimad Bhagavad Gita Yatharth Geeta English Chapter 13 Shlok 1-11
Dharmkshetr and Kurukshetr were named right at the beginning of Bhagavad Gita but they were not located, and it is only in the Chapter Thirteen that Lord Krishn points out to Arjun that the human body itself is kshetr. And the one who knows it is a kshetragya. However, rather than being entangled in it he is liberated, and he provides direction to it. ‘‘Arjun! I am the knower of all the spheres.’’
He has thrown light on the nature of the kshetra (field) as it is and with its known disorders. Thereafter he made clear the effectiveness of kshetragya or knower of the kshetra. Lord Krishn says that it is not he alone who says so; other sages (Maharshi) have also said the same. Even the verses of the Ved also show the same. Brahmsutr also contains the same.
Is the body, the kshetr, only so much as we see of it? Recounting its main components, Lord Krishn has said that it is the sum of primal nature with its eight parts, the unmanifest nature, the ten sense-organs and mind, the five objects of senses, desire, greed and passion. So long as these components survive, the body must also be in some form or the other. This is the field on which the sown seeds, whether good or bad, grow as sanskar. The one who voyages successfully across this sphere is a kshetragya. Possessed of divine moral virtue, he is the one who determines the operations of kshetr.
He further said that the direct perception of the Supreme Spirit is real knowledge after final attainment of ultimate bliss. Knowledge implies the direct perception or Self Realization. Everything else is ignorance. The Supreme Being alone is to be known or realized. He is beyond reality and unreality.
The Chapter Thirteen is thus mainly devoted to a detailed elaboration of kshetragya. The scope of kshetr is indeed wide and extensive. To speak the word ‘body’ is so easy but what vastness is contained within this simple expression? It is coextensive with the primal nature of the entire universe. It is coextensive with endless space. It is thus the animating principle of life and no being can exist without it. This whole universe, this world, these countries and provinces, and this apparent human body are not even a fraction of that nature. Thus, besides kshetragya, the chapter also dwells at length on kshetr
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