of the field,” said the Lord. The individual living entity may know his own body but has no knowledge of other bodies. The Lord, who is the Supreme Soul in all bodies, knows everything about all bodies. He knows the duplicate bodies of all living entities. A citizen may be fully aware of the small space he has, but a king knows not only about his palace but also about the years of all citizens. Similarly, one may be the owner of his own individual body, but the Lord is the owner of all bodies. The king is the original owner of the kingdom: the citizen is only a secondary owner. Similarly, God is the ultimate owner of all bodies.
The body is composed of the senses. The deity Hrishikesh is the one who controls the senses. Just as the king is the ultimate authority over all the affairs of the country, and the citizens are subordinate officials, so he is the ultimate authority over the senses. The Lord said, “I am also the knower of the field.” This means that he is the supreme knower of the field. The individual soul knows only his own body. It is said in the Vedic literature:
The field is blessed with the seed of the body, which is spread out. The yoga soul, having taken it, attains the knowledge of the field.
This body is said to be the field, and in it the master of the body and the Lord reside. The Lord knows both the body and the master of the body. That is why He is called the all-knower. The difference between the field, the knower of the field, and the supreme knower of the field is explained in this way. According to the Vedic literature, perfect knowledge of the nature of the body, the nature of the living entity, and the nature of the Supreme Soul is known as knowledge. This is the opinion of Lord Krishna. Knowledge is to understand that the soul and the Supreme Soul are one and different. One who does not understand the field and the knower of the field is not in perfect knowledge. Man should know the three states of nature, man (the enjoyer of nature), and God (the ruler or administrator of nature and the individual soul). He should not be deluded about the different capacities of these three. No one should be under any illusion about the artist, the painting, or the table he places at an angle while drawing. This material world, which is the field of work, is nature,
The one who is above these two is the Lord. “Bhoka bhogyam inveytaaram ca marya/ sarvam proktam trividham brahma metat” is said in the Vedic language (Svetasvataro Upanishad 1.12). The concept of the three Brahmans is as follows. Nature as the field of action is Brahman, and the living entity (individual) who tries to control nature is also Brahman. The one who controls these two is also Brahman; that is, he is the one who truly controls
Moola Moola Paramakshetu Dasahitya
It is also explained in this chapter that out of two experts in the field, one is subject to fall and the other is subject to fall. One is superior, the other is inferior. He who thinks that the two experts in the field are one and the same, is opposing the Lord, who has clearly stated here, “I am also an expert in the field of action.” He who confuses a rope with a snake is not wise. There are different types of bodies, and there are different owners of different types of bodies. Every individual living entity has its own individual capacity to dominate nature, and therefore there are different bodies. But God is the one who appoints them. The word “cha” is very important. It refers to all bodies, according to Srila Baladeva Vidyabhushan. In every body, apart from the individual living entity, Sri Krishna resides as the Supreme Soul. As Lord Krishna clearly states here, true knowledge is to know that the Supreme Soul is the authority over both the field and the limited enjoyer.
That field is the place of vision, that is the place of the two
6t – that; kshetra – the field of karma; yat – what; cha also; yadrik – as it is; cha- also; yat – how; vikari – has undergone changes; yatah – from this; cha- also; yat – what; sah – he; cha – also; yah – who; yat- how; prabhavaśca – has influence; tat – also; samasena in essence; me – from me; srunu – should be known.
Now listen to a brief description of this field, how it is organized, its changes, from what it is produced, who knows the field, and what its effects aCommentary
