ich hath been (already)
declared,--those devotees full of faith and regarding me as the highest
object (of their acquisition) are the dearest to me.'"

SECTION XXXVII
[(Bhagavad Gita, Chapter XIII)]

"The Holy One said, 'This body, O son of Kunti, is called Kshetra. Him
who knoweth it, the learned call Kshetrajna.[260] Know me, O Bharata, to
be Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be
(true) knowledge. What that Kshetra (is), and what (it is) like, and what
changes it undergoes, and whence (it comes), what is he (viz.,
Kshetrajna), and what his powers are, hear from me in brief. All this
hath in many ways been sung separately, by Rishis in various verses, in
well-settled texts fraught with reason and giving indications of Brahman.
The great elements, egoism, intellect, the unmanifest (viz., Prakriti),
also the ten senses, the one (manas), the five objects of sense, desire,
aversion, pleasure, pain, body consciousness, courage,--all this in brief
hath been declared to be Kshetra in its modified form. Absence of vanity,
absence of ostentation, abstention from injury, forgiveness, uprightness,
devotion to preceptor, purity, constancy, self-restraint, indifference to
objects of sense, absence of egoism, perception of the misery and evil of
birth, death, decrepitude and disease,[261] freedom from attachment,
absence of sympathy for son, wife, home, and the rest, and constant
equanimity of heart on attainment of good and evil, unswerving devotion
to me without meditation on anything else, frequenting of lonely places,
distaste for concourse of men,[262] constancy in the knowledge of the
relation of the individual self to the supreme, perception of the object
of the knowledge of truth,--all this is called Knowledge; all that which
is contrary to this is Ignorance.[263] That which is the object of
knowledge I will (now) declare (to thee), knowing which one obtaineth
immortality. [It is] the Supreme Brahma having no beginning, who is said
to be neither existent nor non-existent; whose hands and feet are on all
sides, whose eyes, heads and faces are on all sides, who dwells pervading
everything in the world, who is possessed of all the qualities of the
senses (though) devoid of the senses, without attachment (yet) sustaining
all things, without attributes (yet) enjoying (a) all attributes,[264]
without and within all creatures, immobile and mobile, not knowable
because of (his) subtlety, remote yet n