It is the goal of every chapter of the Gita to enable the attainment of the Supreme, union with the Supreme. By all means in the entire chapter and particularly in the concluding verse the Blessed Lord takes the subject back to the same point. This a forceful and meaningful practical aspect of the inspirations from the Gita. By concluding the 13th chapter with the words 'viduryanti te param' (reaches the Supreme), the tradition of yoga has been confirmed. In any case the word 'yoga' is used with the title of every chapter. A glimpse of the practical aspect of it is easily visible-

The word 'jnana chakshushah' is a significant word in the Gita. After this verse in the 10th verse of the 15th chapter too this word has been used. 'Vimudha nanupasyanti pasyanti jnanachakshushah'the ignorant do not perceive; it is perceived by the one who has the eye of wisdom.

By the eye of wisdom is meant not any part of the body but inner awakened vision is the eye of wisdom. By the awakened discrimination can be known the clear difference between the field and its knower. The field is full of deformities, is transitory; there is no stability in it for even a moment, whereas the knower of the field is free from deformities, is unchanging, is the knower and seer of every state of the body. The field is in itself inert while the knower of the field is Conscient! 'I' am not inert. I am the Consciousness. Consciousness is a witness which is different from nature and its activities.

Understand the distinction between the field and its knower. Devote a serious thought to it. The field is the arena of conduct; engage in it, but do not get attached to it. If one gets attached then one has to become the enjoyer! One will come under bondage and thereafter will be caught in the cycle of coming and going from this world. Understand the Consciousness of the knower and establish your relation with that consciousness. He is the only One and that One is in all. The centre of attraction should not be nature but the Lord. In nature and in the beings which are the product of activities of the nature, the power and consciousness is of the Supreme. With That should be the relationship, harmony, as He is permanent and also one's own real nature. Consider yourself to be distinct from the field and nature. The ties with inertness will automatically be severed. In the experience of the divine truth this very relationship with nature is the hurdle. Once this hurdle is removed and destroyed, the Supreme was never unattained and now He will come to be experienced.

To Conclude:

In this chapter where the state of the field i. e. the deformities of the body have been made clear, there to draw the embodied being towards knowledge and to enable him to abide in it, the description of the signs of knowledge has been given.

By clearly revealing the mystery the nature of the Divine was clearly described. The omnipresence of the Supreme, inside-outside, far-near, is everything in all and yet undivided-of the nature of unattached supreme light. In this form it is an extremely inspiring expression because the embodied being belongs to the Supreme and should remain in the Supreme. If due to error or delusion the relation is established with nature then birth in good or bad wombs will take place; the cycle of coming and going will be the fate. Such a warning has also been given in this chapter. Meditation, Sankhya and action-even to the extent of making hearing as a means of devotion, has been described as an independent means for the attainment of the Supreme. To make the vision realistic, to see the object as it is, not colour it with the colour of one's egoism, clinging and desire, the body and conduct in the spirit of detachment-while in the world to keep the eye of wisdom open and by it the inspiration to experience the divine state of attaining the Supreme, with the description of the division between the field and its knower. This chapter comes to a close. Come and let us not make field (body) the field of indulgence but the field of righteousness. The preliminary aspect of righteousness is to have the discrimination between the right and the wrong; the intermediate stage is meditation and the pinnacle is the realization of the Supreme and then to experience Him in all.

Thus with the recitation of these divine names 'Om Tat Sat', Divine knowledge (Brahmavidya) and Scripture of Yoga in the Upanishad of the glorious Shrimad Bhagvad Gita, the dialogue between Shri Krishna and Arjun the 13th chapter named as the Yoga of differentiation of the field and its knower stands completed.

Hari Om Tat Sat! Hari Om Tat Sat!! Hari Om Tat Sat!!!