इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः।।13.2।।
।।13.2।।श्रीभगवान् बोले -- हे कुन्तीपुत्र अर्जुन यह -- रूपसे कहे जानेवाले शरीरको क्षेत्र कहते हैं और इस क्षेत्रको जो जानता है? उसको ज्ञानीलोग क्षेत्रज्ञ नामसे कहते हैं।
13.2 The Lord specifies the body as the object referred to by the pronoun idam (this). O son of Kunti, (this body) abhidhiyate, is referred to; ksetram iti, as the field-because it is protected (tra) against injury (ksata), or because it perishes (ksi), wastes away (ksar), or because the results of actions get fulfilled in the body as in a field (ksetra). The word iti is used in the sense of as. They-who?-tadvidah, who are versed in this, who know the field and the knower of the field; ahuh, call; tam, him, the knower; yah, who; vetti etat, is concious of, knows, it, the body, the field-makes it, from head to foot, an abject of his knowledge; makes it an object of perception as a separate entity, through knowledg which is spontaneous or is acired through instruction; ksetrajna iti, as the knower of the field. As before, the word iti is used in the sense of as. They call him as the knower of the field. Is it that the field and the knower of the field thus mentioned are to be understood through this much knowledge only? The answer is, no.
13.2 See Comment under 13.3
13.2 The body which is cognised in identity with the experiencing self by co-ordinate predication (Samanadhikaranya) in the propositions, I am a god, I am a man, I am fat, I am slender etc., is described by those who know the real nature of the body as only the Field (Ksetra) of experience for the experiencing self, who is distinct from the body. Those who know this, namely, those who know the exact nature of the self, call It the Field-knower (Ksetrajna). That knower who knows the body, as divided into its different members and as their collectivity, can say I know it, the body, as an object. The person with this perception is the one who is called the Ksetrajna or the Field-knower, who must necessarily be different from the Field (Ksetra), which is the object of this knowledge. It is true that at the time of perceiving an object like a pot which is different from ones body, the seer who thinks I am a god who sees it or I am a man who sees it etc., is putting himself as identical with the body through co-ordinate predication. In the same way he experiences the body as an object of knowledge when he says I know this body. Thus if the body is an object of knowledge, it must be different from the knowing self. Therefore, the Field-knower (Ksetrajna). The knower, is other than the body which is an object of knowledge like a jar, etc. But this knowledge which arises by way of co-ordinate predication is justified on the ground that the body is inseparable from oneself; for it constitutes an attribute of the self like cow-ness of the cow etc. The knowing self is however unie in being an eternal and subtle form of knowledge. But this is inaccessible to the ordinary mans organs of vision; it is accessible only to a mind refined by Yoga. The ignorant see the knower only in the form of Prakrti because of close proximity to or union with Prakrti. Sri Krsna thus declares later on: When in identiciation with the Gunas he departs or stays or experiences, the deluded perceive him not. They, who have the eye of knowledge, see (15.10).
Sri Bhagavaan Uvaacha: Idam shareeram kaunteya kshetramityabhidheeyate; Etadyo vetti tam praahuh kshetrajna iti tadvidah.
śhrī-bhagavān uvācha—the Supreme Divine Lord said; idam—this; śharīram—body; kaunteya—Arjun, the son of Kunti; kṣhetram—the field of activities; iti—thus; abhidhīyate—is termed as; etat—this; yaḥ—one who; vetti—knows; tam—that person; prāhuḥ—is called; kṣhetra-jñaḥ—the knower of the field; iti—thus; tat-vidaḥ—those who discern the truth