इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥
iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥmadbhakta etadvijñāya madbhāvāyopapadyate
Thus the Field, Knowledge and the Object of Knowledge, have been briefly told. My devotee, thus knowing, attains to my bhava (the divine being and divine nature).
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
All relations of Soul and Nature are circumstances in the eternity of Brahman; sense and quality, their reflectors and constituents, are this supreme Soul’s devices for the presentation of the workings that his own energy in things constantly liberates into movement. He is himself beyond the limitation of the senses, sees all things but not with the physical eye, hears all things but not with the physical ear, is aware of all things but not with the limiting mind—mind which represents but cannot truly know. Not determined by any qualities, he possesses and determines in his substance all qualities and enjoys this qualitative action of his own Nature. He is attached to nothing, bound by nothing, fixed to nothing that he does; calm, he supports in a large and immortal freedom all the action and movement and passion of his universal Shakti. He becomes all that is in the universe; that which is in us is he and all that we experience outside ourselves is he. The inward and the outward, the far and the near, the moving and the unmoving, all this he is at once. He is the subtlety of the subtle which is beyond our knowledge, even as he is the density of force and substance which offers itself to the grasp of our minds. He is indivisible and the One, but seems to divide himself in forms and creatures and appears as all these separate existences. All things can get back in him, can return in the Spirit to the indivisible unity of their self-existence. All is eternally born from him, upborne in his eternity, taken eternally back into his oneness. He is the light of all lights and luminous beyond all the darkness of our ignorance. He is knowledge and the object of knowledge. The spiritual supramental knowledge that floods the illumined mind and transfigures it is this spirit manifesting himself in light to the force-obscured soul which he has put forth into the action of Nature. This eternal Light is in the heart of every being; it is he who is the secret knower of the field, kṣetrajña, and presides as the Lord in the heart of things over this province and over all these kingdoms of his manifested becoming and action. When man sees this eternal and universal Godhead within himself, when he becomes aware of the soul in all things and discovers the spirit in Nature, when he feels all the universe as a wave mounting in this Eternity and all that is as the one existence, he puts on the light of Godhead and stands free in the midst of the worlds of Nature. A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. Freedom, love and spiritual knowledge raise us from mortal nature to immortal being.13·15–19, 13·16, 13·17
