SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
kṣetra-kṣetrajñayor evam
antaraṁ jñāna-cakṣuṣā
bhūta-prakṛti-mokṣaṁ ca
ye vidur yānti te param
‘They attain to the Transcendent, who by the wisdom-eye ken the difference betwixt Kshetra and Kshetrajña, also (do they attain) deliverance from matter manifest.’
Difference=(antaram)=the distinctive characteristics of Kshetra (matter) and Kshetrajña (soul).
Wisdom-eye=(jñana-chakshush)=the eye of discrimination,
Bhūta-prakṛiti-moksha=matter as manifested in its differentiated aspects of diverse existences. This is bhūta-prakṛiti, (as distinguished from primordial or root-matter).
Moksha=deliverance=that which effects deliverance, viz; the means of such deliverance as stated in ‘Reverence’ (etc., Gi: XIII-7–ff).
Hence, those who comprehend (1) the distinction subsisting between matter (kshetra) and soul (kshetrajña) and (2) the means of effecting escape from the trammels of manifested corporeal existence —those means being the practice of such virtues as amānitvam (reverence) etc., already enumerated, (XIII-7 ff) —reach the param=the Transcendent, viz., the enfranchised ātma, or find ātma in its essential state of unhampered or infinitely expanded consciousness[1. ‘This is the process of unravelling and unfolding’ recognized by Bruns and others down to Tyndall. Cp: Śaunaka’s: ‘Yathodapāna-karaṇāt etc.’= ‘All that’s done’s this: What already is, is made manifest, etc.’ P.104. Foot: note: Tatva-traya by Yogi S. Pārthasārathi Aiyangar.] (intelligence).
OM TAT SAT
Thus closes the Thirteenth Discourse,
Named, Kshetra-Kshetrajña-Vibhāga-Yoga,
or
The Book of Matter-Spirit-Distinction
With Śri Rāmānuja’s Commentary thereon,
In the colloquy between Śri Kṛishṇa and Arjuna,
In the Science of Yoga,
In the Theosophy (Divine knowledge) of the Upanishads,
Or the Chants of Śrī Bhagavān,
The Bhagavad Gītā.
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