Bhagavad Gita Chapter 13, Verse 2

English Translation

The Blessed Lord said O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.

Detailed Commentary

"This body, O son of Kunti, is called the Kshetra (field)." When a human being says, "this is an animal" or "this is a bird," they refer to material objects by 'thisness' (idam-tā). Similarly, one sometimes calls the body "I" and sometimes "mine." But in reality, the body is also like other external objects. Whether it is the gross body (Sthūlasharīra) or the subtle body (Sūkshmasharīra), all these exist in the form of 'thisness' (idam-tā). The body formed from earth, water, fire, air, and space, and born from the union of parents, is called the gross body (Sthūlasharīra). It is also called the Annamayakosha (food-sheath) because it is a modification of food and sustained by food. Being an object of the senses, it is referred to as 'idam' (this). The subtle body (Sūkshmasharīra) is composed of these seventeen elements: five sense organs (jñānendriyas), five organs of action (karmendriyas), five pranas (vital airs), the mind (manas), and the intellect (buddhi). Due to the predominance of prana, it is called the Prāṇamayakosha (vital-air-sheath); due to the predominance of mind, the Manomayakosha (mind-sheath); and due to the predominance of intellect, the Vijñānamayakosha (intellect-sheath). This too is referred to as 'idam' (this) because it is an object of the inner instrument (antahkarana). Ignorance (Ajñāna) is called the causal body (Kāraṇasharīra). A human being has knowledge up to the intellect, but not beyond the intellect, hence this is called ignorance. Being the cause of all bodies, it is called the causal body (Kāraṇasharīra). It is also called svabhāva (innate nature), habit (ādat), and prakṛti (primordial nature), and it is also called the Ānandamayakosha (bliss-sheath). In the waking state (jāgrat avasthā), the gross body is primarily experienced, and the subtle and causal bodies are also included. In the dream state (svapna avasthā), the subtle body is primary, and the causal body is included. In the deep sleep state (sushupti avasthā), knowledge of the gross and subtle bodies is absent; therefore, this state belongs to the causal body. In the waking and dream states, happiness and sorrow are experienced, but in the deep sleep state, only bliss is experienced. For this reason, the causal body is called the Ānandamayakosha. To call these three bodies 'sharīra' (body) implies that they are transient (kshaṇabhaṅgur). Calling them 'kosha' (sheath) means that just as a sword placed in its scabbard is identified as a sheath, similarly, when the Jīvātmā (individual soul) identifies these three bodies as its own, they are referred to as koshas. This body perishes every moment, hence it is called Kshetra (field). It changes so rapidly that it cannot be seen again in its previous state. Calling the body 'Kshetra' (field) implies 'khet' (agricultural field). Just as various seeds are sown in a field to grow crops, similarly, in the human body, the jīva (individual soul) sows the seeds of ego (ahantā) and possessiveness (mamatā), and the impressions (saṁskāras) of these actions accumulate in the inner instrument (antahkarana). When these impressions manifest as fruits, another body (of a deity, animal, bird, insect, etc.) is obtained. Just as the type of grain obtained from a field depends on the seed sown, similarly, the type of other bodies, circumstances, etc., obtained depends on the actions performed in this body. According to the actions performed in this body, the jīva repeatedly experiences the fruits in the form of birth and death; this is why it is called Kshetra. This body, which appears distinct from one's true Self (svarūpa), is merely 'idam' (an object, visible) due to material elements, actions, Varṇa-āshrama, etc. Although it is 'idam', the jīva mistakenly considers it 'aham' (I) and gets entangled. Our true Self is a part of the Paramātman (Supreme Self) and conscious (chetan). But, it is liberation from inert matter (jaḍa padārtha) that is truly significant, not merely from inert objects. "The one who knows this," -- The Jīvātmā knows this body: "This body is mine," "These senses are mine," "These prāṇas are mine." This Jīvātmā sometimes refers to the body as "I" and sometimes as "this," for example, "I am the body" and "This body is mine." In the first part of the verse, the body is referred to by 'idam', and in the second part, by 'etat'. Although both words are demonstrative pronouns indicating proximity, 'etat' indicates greater proximity compared to 'idam'. 'Idam' refers to the body as something pointed to by a finger (objectively), while 'etat' indicates the sense of 'I' (aham-bhāva) within the body. "The knowers of truth call him the knower of the field, Kshetrajña." -- Those who know the distinction between the Kshetra and the Kshetrajña are called 'tadvidaḥ' (knowers of that). The great sages (mahāpurusha) call that individual who knows his body the Kshetrajña. The implication is that if the Jīvātmā does not identify with the Kshetra, it will attain the nature of Paramātman. The profound truth is that one can only be liberated by untying the knot where the bondage exists. Therefore, the human body itself is the cause of bondage, and through this very body, one can also be liberated. If a human being has no relationship of ego (ahantā) or possessiveness (mamatā) with the body, then they are automatically liberated from saṁsāra. Therefore, the Lord advises viewing the body with 'idam-tā' (as 'this'), because in reality, it is separate. Viewing the body with 'idam-tā' is not only essential for spiritual aspirants (sādhakas) but for every human being. The liberation of the Ātmā and the opportunity for it exist only in the human body. Therefore, as soon as the teachings of the Gītā began, the Lord first described the distinction between the body (sharīra) and the embodied one (sharīrī). 'Idam' means "this," i.e., that which appears distinct from oneself. First and foremost, the gross body (Sthūlasharīra), made of earth, water, fire, air, and space, comes into view. It is visible and changeable, and the eyes are its perceivers. Just as changes occur in the seen object, but the seeing eyes remain constant. Subjects like sound, touch, form, taste, and smell constantly change, but the knowing ears, skin, eyes, tongue, and nose remain the same. Just as the changes within the eyes themselves are known by the mind, similarly, the changes of the senses are also known by the mind. Therefore, the mind (manas) is also an object of perception (dṛśya). The changes of the mind are known by the intellect (buddhi), which proves the mind to be an object of perception. This Jīvātmā never perceives change in itself. From time immemorial, it is infinite consciousness (chetan) beyond all that is perceived. The senses, mind, and intellect are relative observers (sāpeksha draṣṭā). But the Self (Jīvātmā) is the independent observer (svatantra draṣṭā), who knows without the aid of another. Although the senses, mind, and intellect are also called observers, this is only possible in conjunction with the Jīvātmā. The mind and intellect cannot be independent observers because they are functions of inert matter (jaḍa padārtha). Despite the difference in qualities, there is an essential unity (tāttvika ekatā) among the substance (body), the actions/instruments (eyes, mind, intellect), and the observer (Jīvātmā). The difference lies in the perceived relationship behind them. Connection: The true nature (svarūpa) of the Kshetrajña is described in the next verse.