Starting with the chapter dealing with kshetra and kshetrajna jnana, Krishna sets the tone and theme of the last six chapters of the Gita which focus on all matters pertaining to jnana. Krishna explains knowledge ‘which is to be known and by knowing which the eternal is to be gained,’ pointed out Sri R. Rajagopala Sarma in a lecture. This is the knowledge of the Supreme Brahman who is beginning less and is said to be neither existent nor non-existent.
The Lord draws the relationship between Purusha and Prakriti to show the unique blend of the physical, the metaphysical and the spiritual in the entire creation. Prakriti functions because of Purusha, but the latter is unattached and a mere witness. So also the consciousness in the individual jivatma is a mere witness while it is the cause of the body’s existence and functions. This consciousness is known as the Kshetrajna, the light of awareness, the knower of all objects and beings in the entire universe. This is self effulgent and remains a detached witness. Its awareness is perennial and does not depend on the mind, intellect or senses. This sarira is known as kshetra.
The literal meaning of kshetra is a field where crops are grown. The sarira of a jivatma is like a field in which the seeds of jnana have to be sown so that the crop of moksha is reaped by the jivatma. Only with the sarira can the jivatma be engaged in activities, both temporal and spiritual.
Generally, when the jivatma gets caught in worldly affairs, he easily forgets the purpose of his birth which is to get liberated. The same jivatma can transcend this ignorance with the strength of the inherent consciousness of the immortal atma which is his true nature.
When he does that, he is the Kshetrajna who is able to discriminate between the eternal and the ephemeral in this creation.
