श्रीमद् भगवद्गीता

मूल श्लोकः

śrī bhagavānuvāca

idaṅ śarīraṅ kauntēya kṣētramityabhidhīyatē.

ētadyō vētti taṅ prāhuḥ kṣētrajña iti tadvidaḥ৷৷13.2৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷13.2৷৷ --,idam iti sarvanāmnā uktaṅ viśinaṣṭi śarīram iti. hē kauntēya? kṣatatrāṇāt? kṣayāt? kṣaraṇāt? kṣētravadvā asmin karmaphalaniṣpattēḥ kṣētram iti -- itiśabdaḥ ēvaṅśabdapadārthakaḥ -- kṣētram ityēvam abhidhīyatē kathyatē. ētat śarīraṅ kṣētraṅ yaḥ vētti vijānāti? āpādatalamastakaṅ jñānēna viṣayīkarōti? svābhāvikēna aupadēśikēna vā vēdanēna viṣayīkarōti vibhāgaśaḥ?  aṅ vēditāraṅ prāhuḥ kathayanti kṣētrajñaḥ iti -- itiśabdaḥ ēvaṅśabdapadārthakaḥ ēva pūrvavat -- kṣētrajñaḥ ityēvam āhuḥ. kē  advidaḥ tau kṣētrakṣētrajñau yē vidanti tē tadvidaḥ৷৷ēvaṅ kṣētrakṣētrajñau uktau. kim ētāvanmātrēṇa jñānēna jñātavyau iti na iti ucyatē --,

Sanskrit Commentary By Sri Ramanuja

৷৷13.2৷৷dēvamanuṣyādisarvakṣētrēṣu vēditṛtvaikākāraṅ kṣētrajñaṅ ca māṅ viddhi -- madātmakaṅ viddhi. kṣētrajñaṅ ca api iti apiśabdāt kṣētram api māṅ viddhi iti uktam iti avagamyatē.yathā kṣētraṅ kṣētrajñaviśēṣaṇataikasvabhāvatayā tadapṛthaksiddhēḥ tatsāmānādhikaraṇyēna ēva nirdēśyaṅ? tathā kṣētraṅ kṣētrajñaḥ ca madviśēṣaṇataikasvabhāvatayā madapṛthaksiddhēḥ matsāmānādhikaraṇyēna ēva nirdēśyau viddhi.

vakṣyati hi kṣētrāt kṣētrajñāt ca baddhamuktōbhayāvasthāt kṣarākṣaraśabdanirdiṣṭād arthāntaratvaṅ parasya brahmaṇō vāsudēvasya -- 'dvāvimau puruṣau lōkē kṣaraścākṣara ēva ca. kṣaraḥ sarvāṇi bhūtāni kūṭasthō.kṣara ucyatē৷৷uttamaḥ puruṣastvanyaḥ paramātmētyudāhṛtaḥ. yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ৷৷yasmātkṣaramatītō.hamakṣarādapi cōttamaḥ. atō.smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ৷৷' (gītā 15.16-18) iti.

pṛthivyādisaṅghātarūpasya kṣētrasya kṣētrajñasya ca bhagavaccharīrataikasvabhāvasvarūpatayā bhagavadātmakatvaṅ śrutayō vadanti.'yaḥ pṛthivyāṅ tiṣṭhan pṛthivyā antarō yaṅ pṛthivī na vēda yasya pṛthivī śarīraṅ yaḥ pṛthivīmantarō yamayatyēṣa ta ātmāntaryāmyamṛtaḥ' (bṛha0 u0 3.7.3) ityārabhya'ya ātmani tiṣṭhannātmanō.ntarō yamātmā vēda yasyātmā śarīraṅ yaḥ ātmānamantarō yamayati. sa ta ātmāntaryāmyamṛtaḥ (bṛha0 u0 3.7.22) ityādyāḥ.idam ēva antaryāmitayā sarvakṣētrajñānām ātmatvēna avasthānaṅ bhagavatsāmānādhikaraṇyēna vyapadēśahētuḥ.

'ahamātmā guḍākēśa sarvabhūtāśayasthitaḥ.' (gītā 10.20)'na tadasti vinā yatsyānmayā bhūtaṅ carācaram৷৷' (gītā 10.39)'viṣṭabhyāhamidaṅ kṛtsnamēkāṅśēna sthitō jagat৷৷' (gītā 10.42) iti. purustād upariṣṭāt ca abhidhāya madhyē sāmānādhikaraṇyēna vyapadiśati.'ādityānāmahaṅ viṣṇuḥ' (gītā 10.21) ityādinā.yad idaṅ kṣētrakṣētrajñayōḥ vivēkaviṣayaṅ tayōḥ madātmakatvaviṣayaṅ ca jñānam uktam?  ad ēva upādēyaṅ jñānam iti mama matam.kēcid āhuḥ -- 'kṣētrajñaṅ cāpi māṅ viddhi' iti sāmānādhikaraṇyēna ēkatvaṅ avagamyatē? tataśca īśvarasya ēva sataḥ ajñānāt kṣētrajñatvam iva bhavati iti abhyupagantavyam? tannivṛttyarthaḥ ca ayam ēkatvōpadēśaḥ. anēna ca āptatamabhagavadupadēśēna rajjuḥ iyaṅ na sarpaḥ? iti āptōpadēśēna sarpatvabhramanivṛttivat kṣētrajñatvabhramō nivartatē iti.tē praṣṭavyāḥ ayam upadēṣṭā bhagavān vāsudēvaḥ paramēśvaraḥ kim ātmayāthātmyasākṣātkārēṇa nivṛttājñānaḥ? uta na iti.nivṛttājñānaḥ cēt? nirviśēṣacinmātraikasvarūpē ātmani atadrūpādhyāsāsambhāvanayā kauntēyādibhēdadarśanaṅ tān prati upadēśādivyāpāraḥ ca na saṅbhavati.

atha ātmayāthātmyasākṣātkārābhāvād anivṛttājñānaḥ? tarhi tasya ajñatvād ēva ātmajñānōpadēśārambhō na saṅbhavati;'upadēkṣyanti tē jñānaṅ jñāninastattvadarśinaḥ.' (gītā 4.34) iti hi uktam.ata ēvamādivādā anākalita -- śrutismṛtītihāsapurāṇanyāyasadācāra -- svavākyavirōdhaiḥ svavacaḥ sthāpanadurāgrahaiḥ ajñānibhiḥ jaganmōhanāya pravartitāḥ? iti anādaraṇīyāḥ.

atra idaṅ tattvam -- acidvastunaḥ cidvastunaḥ parasya brahmaṇō bhōgyatvēna bhōktṛtvēna īśitṛtvēna ca svarūpavivēkam āhuḥ kāścana śrutayaḥ -- 'asamānmāyī sṛjatē viśvamētattasmiṅścānyō māyayā sanniruddhaḥ৷৷' (śvē0 u0 4.9)'māyāṅ tu prakṛtiṅ vidyānmāyinaṅ tu mahēśvaram.' (śvē0 u0 4.10)'kṣaraṅ pradhānamamṛtākṣaraṅ haraḥ kṣarātmānāvīśatē dēva ēkaḥ.' (śvē0 u0 1.10)'amṛtākṣaraṅ haraḥ' iti bhōktā nirdiśyatē? pradhānaṅ bhōgyatvēna harati iti haraḥ.

'sa kāraṇaṅ karaṇādhipādhipō na cāsya kaścijjanitā na cādhipaḥ৷৷' (śvē0 u0 6.9)'pradhānakṣētrajñapatirguṇēśaḥ.' (śvē0 u0 6.16)'patiṅ viśvasyātmēśvaraṅ śāśvataṅ śivamacyutam.' (tai0 nā0 u0 1.)'jñājñaudvāvajāvīśanīśau.' (śvē0 u0 1.9)'nityō nityānāṅ cētanaścētanānāmēkō bahūnāṅ yō vidadhāti kāmān৷৷' (śvē0 u0 6.13)'bhōktā bhōgyaṅ prēritāraṅ ca matvā' (śvē0 u0 1.12)?'pṛthagātmānaṅ prēritāraṅ ca matvā juṣṭastatastēnāmṛtvamēti' (śvē0 u0 1.6)'tayōranyaḥ pippalaṅ svādvattyanaśnannanyō.bhicākaśīti.' (mu0 u0 3.1.1)'ajāmēkāṅ lōhitaśuklakṛṣṇāṅ bahvīḥ prajā sṛjamānāṅ sarūpāḥ. ajō hyēkō juṣamāṇō.nuśētē jahātyēnāṅ bhuktabhōgāmajō.nyaḥ৷৷' (śvē0 u0 4.5)'gauranādyantavatī sā janitrī bhūtabhāvinī.' (mu0 u0 5)'samānē vṛkṣē puruṣō nimagnō.nīśayā śōcati muhyamānaḥ. juṣṭaṅ yadā paśyatyanyamīśamasya mahimānamiti vītaśōkaḥ' (śvē0 u0 4.7) ityādyāḥ.atrāpi -- 'ahaṅkāraṅ itīyaṅ mē bhinnā prakṛtiraṣṭadhā৷৷aparēyamitastvanyāṅ prakṛtiṅ viddhi mē parām. jīvabhūtāṅ mahābāhō yayēdaṅ dhāryatē jagat৷৷' (gītā 7.4-5)'sarvabhūtāni kauntēya prakṛtiṅ yānti māmikām. kalpakṣayē punastāni kalpādau visṛjāmyaham৷৷prakṛtiṅ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ. bhūtagrāmamimaṅ kṛtsnamavaśaṅ prakṛtērvaśāt৷৷' (gītā 9.7?8)'mayādhyakṣēṇa prakṛtiḥ sūyatē sacarācaram. hētunānēna kauntēya jagadviparivartatē৷৷' (gītā 9.10)'prakṛtiṅ puruṣaṅ caiva viddhyanādī ubhāvapi.' (gītā 23.19)'mama yōnirmahadbrahma tasmin garbhaṅ dadhāmyaham. saṅbhavaḥ sarvabhūtānāṅ tatō bhavati bhārata৷৷' (gītā 14.3) iti.kṛtsnajagadyōnibhūtaṅ mahad brahma madīyaṅ prakṛtyākhyaṅ bhūtasūkṣmam acidvastu yat tasmin cētanākhyaṅ garbhaṅ saṅyōjayāmi? tatō matsaṅkalpakṛtāt cidacitsaṅsargād ēva dēvādisthāvarāntānām acinmiśrāṇāṅ sarvabhūtānāṅ saṅbhavō bhavati ityarthaḥ.

'śrutau api bhūtasūkṣmaṅ brahma' iti nirdiṣṭam'tasmād ētadbrahma nāmarūpamannaṅ ca jāyatē' (mu0 u0 1.1.9) iti.

ēvaṅ bhōktṛbhōgyarūpēṇa avasthitayōḥ sarvāvasthāvasthitayōḥ cidacitōḥ paramapuruṣaśarīratayā tanniyāmyatvēna tadapṛthaksthitiṅ paramapuruṣasya ca ātmatvam āhuḥ kāścana śrutayaḥ -- 'yaḥ pṛthivyāṅ tiṣṭhan pṛthivyā antarō yaṅ pṛthivī na vēda? yasya pṛthivī śarīraṅ yaḥ pṛthivīmantarō yamayati' (bṛ u0 3.7.3) ityārabhya'ya ātmani tiṣṭhannātmanō.ntarō yamātmā na vēda? yasyātmā śarīraṅ ya ātmānamantarō yamayati sa ta ātmāntaryāmyamṛtaḥ' (bṛ0 u0 3.7.22) iti. tathā'yasya pṛthivī śarīram? yaḥ pṛthivīmantarē saṅcarayan yaṅ pṛthivī na vēda' iti ārabhya'yasyākṣaraṅ śarīraṅ yō.kṣaramantarē saṅcaran yamakṣaraṅ na vēda''yasya mṛtyuḥ śarīraṅ yō mṛtyumantarē saṅcaran yaṅ mṛtyurna vēda. sa ēṣa sarvabhūtāntarātmāpahatapāpmā divyō dēva ēkō nārāyaṇaḥ' (subālō0 7) atra mṛtyuśabdēna tamaḥśabdavācyaṅ sūkṣmāvastham acidvastu abhidhīyatē. asyām ēva upaniṣadi'avyaktamakṣarē līyatē akṣaraṅ tamasi līyatē. tamaḥ parē dēva ēkībhūya tiṣṭhati' (subālō0 2) iti vacanāt'antaḥpraviṣṭaḥ śāstā janānāṅ sarvātmā' (tai0 ā0 3.11) iti ca.ēvaṅ sarvāvasthāvasthitacidacidvastuśarīratayā tatprakāraḥ paramapuruṣa ēva kāryāvasthakāraṇāvasthajagadrūpēṇa avasthita iti imaṅ arthaṅ jñāpayituṅ kāścana śrutayaḥ kāryāvasthaṅ kāraṇāvasthaṅ jagat sa ēva iti āhu --,yathā'sadēva sōmyēdamagra āsīdēkamēvādvitīyam.' (chā0 u0 6.2.2)'tadaikṣata bahu syāṅ prajāyēyēti tattējō.sṛjata' (chā0 u0 6.2.3) iti ārabhya'sanmūlāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ' (chā0 u0 6.8.6)'aitadātmyamidaṅ sarvaṅ tatsatyaṅ sa ātmā tattvamasi śvētakētō' (chā0 u0 6.8.7) iti.

tathā'sō.kāmayata bahu syāṅ prajāyēyēti. sa tapō.tapyata. sa tapastaptvā idaṅ sarvamasṛjata' ityārabhya'satyaṅ cānṛtaṅ ca satyamabhavat' (tai0 u0 2.6.1) ityādyāḥ.

atra api śrutyantarasiddhaḥ cidacitōḥ paramapuruṣasya ca svarūpavivēkaḥ smāritaḥ.'hantāhamimāstisrō dēvatā anēna jīvēnātmanānupraviśya nāmarūpē vyākaravāṇīti' (chā0 u0 6.3.2)'tatsṛṣṭvā tadēvānuprāviśat. tadanupraviśya sacca tyaccābhavat. vijñānaṅ cāvijñānaṅ ca satyaṅ cānṛtaṅ ca satyamabhavat' (tai0 u0 2.6.1) iti ca.anēna jīvēna ātmanā anupraviśya iti jīvasya brahmātmakatvaṅ? tad'sacca tyaccābhavat vijñānaṅ cāvijñānaṅ ca' iti anēna aikārthyād ātmaśarīrabhāvanibandhanam iti vijñāyatē.

ēvaṅbhūtam ēva yannāmarūpavyākaraṇaṅ'taddhēdaṅ tarhyavyākṛtamāsīt tannāmarūpābhyāmēva vyākriyatē' (bṛ0 u0 1.4.7) ityatra api uktam.ataḥ kāryāvasthaḥ kāraṇāvasthaḥ ca sthūlasūkṣmacidacidvastuśarīraḥ paramapuruṣa ēva? iti kāraṇāt kāryasya ananyatvēna kāraṇāvijñānēna kāryasya jñātatayā ēkavijñānēna sarvavijñānaṅ samīhitam upapannataram.

'hantāhamimāstisrō dēvatā anēna jīvēnātmanānupraviśya nāmarūpē vyākaravāṇi' (chā0 u0 6.3.2) iti tisrō dēvatā iti sarvam acid vastu nirdiśya tatra svātmakajīvānupravēśēna nāmarūpavyākaraṇavacanāt sarvē vācakāḥ śabdāḥ acijjīvaviśiṣṭaparamātmana ēva vācakāḥ? iti kāraṇāvasthaparamātmavācinā śabdēna kāryavācinaḥ śabdasya sāmānādhikaraṇyaṅ mukhyavṛttam. ataḥ sthūlasūkṣmacidacitprakāraṅ brahma ēva kāryaṅ kāraṇaṅ ca iti brahmōpādānaṅ jagat.sūkṣmacidacidvastuśarīraṅ brahma ēva kāraṇam iti jagatō brahmōpādānatvē api saṅghātasya upādānatvēna cidacitōḥ brahmaṇaḥ ca svabhāvāsaṅkaraḥ api upapannataraḥ.yathā śuklakṛṣṇaraktatantusaṅghātōpādānatvē api vicitrapaṭasya tattattantupradēśē ēva śauklyādisaṅyōgaḥ? iti kāryāvasthāyām api na sarvatra varṇasaṅkaraḥ? kāraṇavat sarvatra ca asaṅkaraḥ; tathā cidacidīśvarasaṅghātōpādānatvē api jagataḥ kāryāvasthāyām api bhōktṛtvabhōgyatvaniyantṛtvaniyamyatvādyasaṅkaraḥ.tantūnāṅ pṛthaksthitiyōgyānām ēva puruṣēcchayā kadācitsaṅhatānāṅ kāraṇatvaṅ kāryatvaṅ ca; iha tu cidacitōḥ sarvāvasthayōḥ paramapuruṣaśarīratvēna tatprakāratayā ēva padārthatvāt tatprakāraḥ paramapuruṣa ēva kāraṇaṅ kāryaṅ ca? sa ēva sarvadā sarvaśabdavācya iti viśēṣaḥ svabhāvabhēdaḥ tadasaṅkaraḥ ca tatra ca atra ca tulyaḥ.

ēvaṅ ca sati parasya brahmaṇaḥ kāryānupravēśē api svarūpānyathābhāvābhāvād avikṛtatvam upapannataram. sthūlāvasthasya nāmarūpavibhāgavibhaktasya cidacidvastuna ātmatayā avasthānāt kāryatvam api upapannataram. avasthāntarāpattiḥ ēva hi kāryatā. nirguṇavādāḥ ca parasya brahmaṇō hēyaguṇasaṅbandhābhāvādupapadyantē.'apahatapāpmā vijarō vimṛtyurviśōkōvijighatsō.pipāsaḥ' (chā0 u0 8.7.1) iti hēyaguṇān pratiṣidhya'satyakāmaḥ satyasaṅkalpaḥ' (chā0 u0 8.7.1) iti kalyāṇaguṇān vidadhatī iyaṅ śrutiḥ ēva anyatra sāmānyēna avagataṅ guṇaniṣēdhaṅ hēyaguṇaviṣayaṅ vyavasthāpayati.'jñānasvarūpaṅ brahma' iti vādaḥ ca sarvajñasya sarvaśaktēḥ nikhilahēyapratyanīkakalyāṇaguṇākarasya parasya brahmaṇaḥ svarūpaṅ jñānaikanirūpaṇīyaṅ svaprakāśatayā jñānasvarūpaṅ ca iti abhyupagamād upapannataraḥ.

'yaḥ sarvajñaḥ sarvavit' (mu0 u0 1.1.9)'parāsya śaktirvividhaiva śrūyatē svābhāvikī jñānabalakriyā ca.' (śvē0 u0 6.8)'vijñātāramarē kēna vijānīyāt' (bṛ0 u0 2.4.14) ityādikā jñātṛtvam āvēdayanti.'satyaṅ jñānamanantam' (tai0 u0 2.1.1) ityādikāśca? jñānaikanirūpaṇīyatayā svaprakāśatayā ca jñānasvarūpatvam.'sō.kāmayata bahu syāṅ prajāyēya.' (tai0 u0 2.6.1)'tadaikṣata bahu syām' (chā u0 6.2.3)'tannāmarūpābhyāmēva vyākriyata.' (bṛ0 u0 1.4.7)'ātmani khalvarē dṛṣṭē śrutē matē vijñāta idaṅ sarvaṅ viditaṅ (bhavati).' (bṛ0 u0 4.5.6)'sarvaṅ taṅ parādād yō.nyatrātmanaḥ sarvaṅ vēda.' (bṛ0 u0 4.5.7)'(tasya ha vā) asya mahatō bhūtasya niḥśvasitamēdyadṛgvēdaḥ.' (bṛ0 u0 4.5.11) iti brahma ēva svasaṅkalpād vicitra sthiratrasasvarūpatayā nānāprakāram avasthitam iti. tatpratyanīkābrahmātmakavastunānātvam atattvam iti pratiṣidhyatē.'mṛtyōḥ sa mṛtyumāpnōti ya iha nānēva paśyati.' (bṛ0 u0 4.4.19)'nēha nānāsti kiñcana.' (ka0 u0 2.1.11)'yatra hi dvaitamiva bhavati. ৷৷. taditara itaraṅ paśyati. ৷৷. yatra tvasya sarvamātmaivābhūt tat kēna kiṅ jighrēt tatkēna kaṅ paśyēt' (bṛ0 u0 2.4.14) ityādinā. na punaḥ'bahu syāṅ prajāyēya' (tai0 u0 2.6) ityādiśrutisiddhasvasaṅkalpakṛtaṅ brahmaṇō nānānāmarūpabhāktvēna nānāprakāratvam api niṣidhyatē.'yatratvasya sarvamātmaivābhūt' (bṛ0 u0 2.4.14) iti niṣēdhavākyārambhē ca tatsthāpitaṅ'sarvaṅ taṅ parādādyō.nyatrātmanaḥ sarvaṅ vēda' (bṛ0 u0 4.5.7)'tasya ha vā ētasya mahatō bhūtasya niḥśvasitamētadyadṛgvēdaḥ' (bṛ0 u0 4.5.7) ityādinā.ēvaṅ cidacidīśvarāṇāṅ svarūpabhēdaṅ svabhāvabhēdaṅ ca vadantīnāṅ tāsāṅ kāryakāraṇabhāvaṅ kāryakāraṇayōḥ ananyatvaṅ vadantīnāṅ ca sarvāsāṅ śrutīnām avirōdhaḥ? cidacitōḥ paramātmanaḥ ca sarvadā śarīrātmabhāvaṅ śarīrabhūtayōḥ kāraṇadaśāyāṅ nāmarūpavibhāgānarhasūkṣmadaśāpattiṅ kāryadaśāyāṅ ca tadarhasthūladaśāpattiṅ vadantībhiḥ śrutibhiḥ ēva,jñāyatē? iti brahmājñānavādasya aupādhikabrahmabhēdavādasya anyasya api anyāyamūlakasya sakalaśrutiviruddhasya na kathañcid api avakāśō vidyatē; ityalam ativistarēṇa.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

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 one's 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 man's 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).

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

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.