kṣetrajñena yathā jñāne yathā jñānaṁ tathāvidhi | kṣetra-kṣetrasya yo jñātā sa cede viddhi mat-prabho ||
“Know Me, the Knower of the field, as the one who knows the field and its nature, through knowledge and the knowable.”
Structure
kṣetrajñena yathā jñāne yathā jñānaṁ tathā vidhi kṣetra kṣetrasya yo jñātā sa ca eva viddhi mat prabho
kṣetrasya (of the field) kṣetrajñena (by the knower of the field) yathā (as) jñāne (I know) yathā (as) jñānaṁ (knowledge) tathā (that) vidhi (thus) yo (who) jñātā (is the knower) saḥ (that) ca (and) eva (indeed) mat (my) prabho (O lord) viddhi (you should know)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetrajñena | kṣetrajñena | compound | tatpuruṣa · "kṣetra-jña-ena" | with the knower of the field |
| yathā | yathā | indeclinable | — | just as |
| jñāne | jñāne | noun | locative · singular · neuter | in knowledge |
| yathā | yathā | indeclinable | — | as |
| jñānaṁ | jñānaṁ | noun | nominative · singular · neuter | knowledge |
| tathā | tathā | indeclinable | — | thus |
| vidhi | vidhi | noun | accusative · singular · masculine | you should know |
| kṣetra | kṣetra | noun | accusative · singular · masculine | the field |
| kṣetrasya | kṣetrasya | noun | genitive · singular · masculine | of the field |
| yo | yo | pronoun | nominative · singular · masculine | who |
| jñātā | jñātā | noun | nominative · singular · masculine | the knower |
| sa | sa | pronoun | nominative · singular · masculine | he |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed |
| viddhi | viddhi | verb | √vid · imperative · second | you should know |
| mat | mat | pronoun | genitive · singular · masculine | of me |
| prabho | prabho | noun | vocative · singular · masculine | O Lord |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the Bhagavad Gītā underscores the non-dual nature of reality, hinting at the Brahman-ātman identity. According to Shankara, the term 'kṣetrajña' refers to the individual self (jīva), which is ultimately not distinct from the supreme Brahman. The phrase 'kṣetrajñena yathā jñāne' suggests that the knowledge of the field (the world) and the knower of the field are one and the same. Shankara, in his commentary on the Brahma Sūtras (BS 1.1.2), argues that the ultimate truth is the identity of the individual self with the supreme Self. This verse reinforces this notion, guiding the seeker towards self-inquiry and the realization of the non-dual reality. Through this understanding, one transcends the limitations of the empirical world and realizes the unity of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse, in the Vaiṣṇava tradition, is seen as a expression of the intimate relationship between the individual self (jīva) and the supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā (BG 13.13), interprets 'kṣetrajña' as the Lord who knows the field and its modifications. The phrase 'yathā jñāne yathā jñānaṁ tathāvidhi' highlights the importance of devotion and knowledge in realizing this relationship. Madhvācārya, on the other hand, views this verse as emphasizing the distinction between the Lord and the individual self, with the Lord being the ultimate knower of the field. In both interpretations, the verse serves as a reminder of the importance of devotion and self-surrender in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to self-realization and universal knowledge. The 'kṣetrajña' represents the individual's potential to understand the world and its workings, and to realize their place within it. Vivekananda argues that true knowledge is not just intellectual understanding, but a direct experience of the ultimate reality. In his speech 'The Message of the Upanishads,' he emphasizes the need to integrate the individual self with the universal Self, echoing the message of this verse. Similarly, S. Radhakrishnan, in his book 'Indian Philosophy,' views this verse as an expression of the universal and timeless wisdom of the Bhagavad Gītā, guiding the individual towards a deeper understanding of themselves and the world, and ultimately, towards spiritual fulfillment and self-realization.