इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ।। १३.१८ ।।

iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ |
mad-bhakta etad-vijñāya mad-bhāvāyopapadyate || 13.18 ||

Krishna has already explained to Arjuna what is meant by kshetra, kshetrajna, jnana and jneya. Krishna’s exhaustive description stands unique in the field of spiritual exposition and literature. How our ancient thinkers have presented abstract and wholesome truths without any ambiguity in a rational manner should be a matter of unreserved appreciation for all.

What we read is a dialogue between Krishna and Arjuna. But many do not bear in mind the fact that whatever might have been the original dialogue, Vyasadeva is the author who has presented it in eternal terms. The depth and style of epic writing are so overwhelming that most people are led to see only Krishna before them, not the author Sage!

The spiritual thoughts of our land are eternal. Every Knower who exposes them pronounces his indebtedness to the earlier thinkers. Thus, nowhere is their beginning claimed or displayed. This is an exquisite impersonal note that adorns our thinkers. Krishna stands no exception to this hallowed tradition. How well does Krishna refer to the ancient Sages, who had revealed their thoughts in the matter:

“Rishis (Seers) have spoken variously in the matter. Vedas also have their pronouncements on it. Brahma-sutras too in their own way, upholding relentless rationality, tried to ascertain the proposition with distinct clarity.” – It is with such a striking preface that he sets forth his analysis (13.4).

In exposing the truth of karma, he brings divergent considerations and then expresses his own view (4.16-18). Also, in the concluding chapter of the Bhagavad Gita, he refers to the views of others on yajna, tapas and dana before revealing what he considers to be the faultless and fruitful way of pursuing these (18.4-6).

To present first the general perceptions on a subject matter, and then discuss their own considered view on it, is a very special characteristic of our Knowers. It instantly brings to focus how Hindu Dharma has survived with intrinsic merit and superiority. At no time are the divergent views derided or kept at untouchable distance. Each is given its position. Then their merits and demerits, if any, are considered impartially. Only then the right view is evolved for the acceptance of the thinking minds.

Kshetra, though a reference to our body, signifies infinitely more than the mere body-aggregate. It extends to and includes all external material substances, nay the entire world. It also comprehends all internal experiences and reactions – generated by the mind, intelligence and ego. Krishna includes ‘consciousness’ also in the kshetra. So, the word comprehends the entire ‘objectude’.

The purpose of describing the kshetra thus, in such exhaustive manner, is to draw attention to that which is distinct from all its constituents. That distinct entity is jneya, the One to be known. While the kshetra or objective existence consists of multiple factors or constituents, the jneya signifies but one entity with manifold qualities and powers. It is all-pervading.

In order to discriminate matters and get at the jneya, the supreme Reality, the seeker must embody a set of qualities, refinements and sublimations. Krishna listed them quite elaborately under jnana – the Knowledge – so that there will be no doubt whatsoever in the matter, in understanding what sadhana the seeker has to pursue to attain the jneya.

After having made his own distinct contribution by describing kshetra (objectude), jnana, and jneya, the supreme Reality, Krishna now advances parallel thoughts in the matter, aligning them with his exposition, to avoid confusion or difficulty for the seeker. But he assures that a devotee fond of him will attain to His nature, if he but knows the kshetra, jnana and jneya (13.18). A proper knowledge of these three will complete spiritual wisdom in both its theoretical and practical aspects.