Bhagavad Gita, Chapter XIII commentary by S. Radhakrishnan

"Ksetrajña is the light of awareness, the knower of all objects. The witness is not the individual embodied mind but the cosmic consciousness for which the whole cosmos is the object. It is calm and eternal and does not need the use of the senses and the mind for its witnessing.

Ksetrajña is the supreme lord, not an object in the world. He is in all fields, differentiated by the limiting conditions, from Brahma, the creator, to a tuft of grass though he himself is devoid of all limitations and incapable of definition by categories.

When we try to know the nature of the human soul, we may get to know it from above or from below, from the divine principle or the elemental nature. Man is a twofold, contradictory being; free and enslaved. He is godlike, and has the signs of his fall, that is, descent into nature. As a fallen being man is determined by the forces of nature (prakrti). He appears to be actuated solely by elemental forces, sensual impulses, fear and anxiety. But man desires to get better of his fallen nature.

The man studied by objective sciences as biology, psychology, and sociology is a natural being, is the product of the processes which take place in the world. But man, as a subject, has another origin. He is not a child of the world. He is not nature. He does not belong to the objective hierarchy of nature, as a subordinate part of it. Purusa or Ksetrajna cannot be recognized as an object among other objects or as a substance. He can only be recognized as subject, in which is hidden the secret of existence; a complete universe in an individual form. He is not therefore a part of the world or of any other whole. As an empirical being he may be like a Leibnitzian monad: closed, shut up without doors and windows. As a subject he enters infinity and infinity enters into him.

Ksetrajña is the universal in an individually unrepeatable form. The human being is a union of the universal-infinite and the universal-particular. In his subjective aspects, he is not a part of a whole but is the potential whole. To actualize it, to accomplish the universality is the ideal of man. The subjects fills itself with universal content-- achieves unity in wholeness at the end of its journey.

Man's peculiarity is not the possesion of the common pattern of two eyes and two hands, but the possesion of the inward principle which impels the creative acquisition of a qualitative content of life. He has a unique quality which is non-common. The ideal personality is unique and un-repeatable. Each person at the end of the road becomes a distinct, unrepeatable, unreplaceable being with a unique form." --S. Radhakrishnan