I know the pains and pleasure of my body; you know the pains and pleasure of your body. Therefore, in relationship with your body, you are ksetra-jna, and in relationship with my body I am ksetra-jna

Expressions researched:
"I know the pains and pleasure of my body. You know the pains and pleasure of your body. Therefore, in relationship with your body, you are ksetra-jna, and in relationship with my body I am ksetra-jna"

Bhagavad-gita As It Is Lectures

About my body you do not know, what pains and pleasure I am feeling. What pains and pleasure you are feeling, I do not know. But I know the pains and pleasure of my body. You know the pains and pleasure of your body. Therefore, in relationship with your body, you are kṣetra-jña, and in relationship with my body I am kṣetra-jña. My body is kṣetra, the field of activities, and your body is the field of activities.

Lecture on BG 13.1-3 -- Durban, October 13, 1975:

So one who possesses all the wealth, all the strength, all the fame, all beauty, all knowledge, all renunciation, He is called Bhagavān. The meaning of bhagavān is this, ṣaḍ-aiśvarya-pūrṇam. Therefore Vyāsadeva says, bhagavān uvāca. He is not ordinary person who is speaking. Who is full with all knowledge, because that is the qualification of Bhagavān. He is competent with all knowledge. So bhagavān uvāca.

So what does He, Bhagavān, says? Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2): "My dear Kaunteya, Arjuna . . ." Arjuna's another name is Kaunteya because he is the son of Kuntī. His mother's name is Kuntī; therefore he is addressed as Kaunteya. And Kuntī has got relationship with Kṛṣṇa. Kuntī is the sister of Kṛṣṇa's father, Vasudeva. Therefore out of affection for His aunt, He is addressing Arjuna as the son of His aunt Kuntī, Kaunteya. Idaṁ śarīraṁ kaunteya kṣetram (BG 13.2), the field of activity, ity abhidhīyate. His two answers. Out of the six question—kṣetra, kṣetra-jña, prakṛti, puruṣa, jñānam, jñeyam—He is answering the first two, pair. What is kṣetra? So Kṛṣṇa said: "This body is the kṣetra." Kṣetra means this body. And kṣetra-jña . . . etad yo vetti: "This body, one who knows this body," etad yo vetti taṁ prāhuḥ kṣetra-jñaḥ, "he is called kṣetra-jña." Just like I know my body. The pains and pleasure of my body, the necessities of my body, how I am situated in this body—I know. You also know, you, about your body. And my . . . about my body you do not know what pains and pleasure I am feeling; what pains and pleasure you are feeling, I do not know. But I know the pains and pleasure of my body; you know the pains and pleasure of your body. Therefore, in relationship with your body, you are kṣetra-jña, and in relationship with my body I am kṣetra-jña. My body is kṣetra, the field of activities, and your body is the field of activities.

So this is clear conception of kṣetra and kṣetra-jña. The body is called kṣetra, and the knower of the body . . . if we simply study our body, if we simply take this question little seriously, "Whether I am this body or I am different from my body?" You study each and every part of your body. You study your finger. You will know or I will know, "It is my finger." I do not say: "It is I finger"; "It is my finger." Therefore I am different from my body. Just like I say: "This is my shoe." So my . . . I am not the shoe. So similarly, you study every part of your body, you know that it is your body. You are not this body. This is study. This is meditation. First of all study your body, whether you are body or you are different body.