In plain words
they made known through the padyam that says this. Name and form alone are the actor, the teacher, the guru; but the Ātma has no connection of any kind with this. Being the Sākṣī, all-pervading, the indwelling Ātma of all beings, He Himself, in every way and in every form too, goes on acting, showing forth oneness alone. In this, being human is a form mixed of two substances. One is the Ātma, the second the Anātma. One is the kṣetra, the second the kṣetrajña. One is the still, one the moving. One is Prakṛti, one is Paramātma. In this way, like a seed made of two halves joined together, being human appears to us as a form mixed of two substances. When we distinguish such terms well, the form in them that is true and eternal becomes clear to us. Here some argue that if there were no kṣetra at all, there would be no kṣetrajña. Others argue that without the kṣetrajña itself, it would be no kṣetra at all. When we inquire well into which of these is chief, the kṣetra or the kṣetrajña, only because the kṣetrajña is there has it become a kṣetra; without the kṣetrajña itself, there is no kṣetra. When we understand the meaningful point that the meaning of a word is itself what the word stands for, kṣetra, kṣetrajña. Kṣetra is two syllables. Kṣetrajña is three syllables. When we consider what is more in these two syllables or in those three, kṣetra, kṣetrajña. The syllable jña is the one more, in kṣetrajña. What is without this syllable jña stays kṣetra. The syllable jña is the very form of Jñāna. It becomes clear to us that what is joined with the form of Jñāna is the kṣetrajña, and what has no Jñāna is the kṣetra. That is, what has no Jñāna is the body; the one who is the embodiment of Jñāna is the jīva. The God called the jīva dwells within the body, which has no Jñāna. So the body is a temple. The jīva is God. With just this in view, they said in our Vedānta, “Dehodevālaya prokto jīvo devassanātanaḥ.” Then, in the second term, they spoke of the still and the moving. One is still. One moves. That is, Prakṛti alone keeps on turning without end. The Paramātma stays forever still. That is, what changes is the world; what does not change is the Lord of the world. For this, in our Bhāratīya experience, there is what we call the grinding stone.