The title of the chapter is the differentiation between the field and its knower. Taking up these very words, the Krishna of the Gita begins this chapter. The field and the knower of the field are magnificent words used in the inspiration from the Gita but are befitting and meaningful! The entire chapter revolving around these two words would appear to reveal several deep and complicated secrets pertaining to the devotion of the divine without form and attributes.

For those who live in the body consciousness it is difficult to know that unmanifested truth without form and attributes-this has been explicitly stated in the twelfth chapter by the Blessed Lord. Body consciousness itself is the greatest obstacle in the devotion of the formless divine without attributes. By beginning the chapter with 'idam sariram' the Gita's preacher has indicated to remove this very obstacle.

Beings, material objects, kith and kin of the world who are different from us, they are normally addressed as 'idam' (this). This object is like this and this material is like that. This is my father, this is my mother, brother, sister, husband, wife or any other relation. This word we use in this manner; but we take this body to be 'I' or 'mine'. This very feeling is the expression of identification with the body; this very relation with the body becomes the subject of egosim and attachment; this is the hurdle involved; this is the beginning of bondage; further follows the expansion of delusion and similar other propensities.

The body is 'idam', not the subject of egosim. Body is this and not 'I'. To consider the body as 'T' is a serious mistake! 'I' signifies the soul or real self. 'Ahamatma gudakesh sarvabhutasayasthitah' (Gita 10/20)! The body is the field, the field of action; the arena of action! As one sows so shall one reap. Whatever kind of desires are planted and actions performed, the same fruits of actions result. The body is the sight and the self the seer. The body is the field and the self the knower of the field. Accept the body as this and witness it accordingly. Not just oral or verbal, not for just reading it as a reader. Sit for meditation! Understand the spirit behind it. Feel the body as something distinct from your real self; observe the body as a witness-seer; associate your real self in this spirit with the body; it will become part of your experience, will become evident. This body, the field and the knower of the field is the embodied being, that principle of consciousness. That is why the Lord especially uses the word 'tadvidah'. Those who have known this truth, in essence, have understood and experienced it; they have said so.

See the skilfulness of delivering a discourse of practical importance by the teacher of the Gita. Was it not sufficient to have said it on His own? It was so, but for giving a direct inspiration to the seeker this glorious guidance was provided. Those who have experienced this in essence, they have said so, i. e. this matter is not one to be just stated, is something to be experienced; several have done it; you can also do so.