kṣetraṁ kṣetrī caivaivāṁ vedāni brāhmaṇe.
“The field (of knowledge) and the knower of the field, (these) along with the Vedas, are to be known by the Brahmanas.”
Structure
kṣetraṁ kṣetrī ca eva eṣām vedānī brāhmaṇe
kṣetraṁ (field) ca (and) kṣetrī (the knower of the field) eva (indeed) eṣām (of these) brāhmaṇe (to the Brahmin) vedānī (you should know)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetraṁ | kṣetraṁ | noun | nominative · singular · neuter | |
| kṣetrī | kṣetrī | noun | nominative · singular · feminine | |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed |
| eṣām | eṣām | pronoun | genitive · plural | of these |
| vedānī | vedānī | noun | accusative · plural · feminine | |
| brāhmaṇe | brāhmaṇe | noun | dative · singular · masculine | to the Brahmin |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the non-dual nature of reality. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the 'field' (kṣetra) refers to the body and the physical world, while the 'knower of the field' (kṣetrī) is the Self (ātman). The inclusion of the Vedas alongside these two indicates that true knowledge encompasses both the external world and the internal Self. Shankara argues that recognizing the distinction between kṣetra and kṣetrī, and understanding their ultimate identity with Brahman, is crucial for liberation. This verse thus points to the brahman-ātman identity, highlighting that the ultimate reality is one, unchanging, and all-pervasive. By knowing this, one transcends the limitations of the material world and realizes the true Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his interpretation of this verse, focuses on the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). He sees the 'field' as the world created by God, and the 'knower of the field' as the individual soul, which is a part of God. The Vedas, according to Rāmānuja, provide the means to understand this relationship and the path to liberation, which is achieved through devotion (bhakti) and self-surrender (prapatti). Madhvācārya, on the other hand, would emphasize the real distinction between the individual souls and the Supreme Lord, stressing that knowledge of the 'field' and the 'knower of the field' is essential for understanding one's dependence on God and for cultivating devotion. Both interpretations highlight the importance of devotion and the recognition of one's place within the divine order.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often stressed the universal applicability of Vedāntic principles. He would interpret this verse as pointing to the harmony between the individual and the universal. The 'field' and the 'knower of the field' symbolize the interplay between the external world and human consciousness. Vivekānanda emphasized that understanding this relationship is key to realizing one's potential and contributing to the betterment of society. He believed that the message of the Vedas, as encapsulated in this verse, is one of unity and the pursuit of knowledge that leads to the upliftment of humanity. S. Radhakrishnan, echoing this sentiment, would argue that this verse encapsulates the essence of Indian philosophy: the quest for knowledge that integrates the individual with the cosmic order, leading to a life of purpose and service. Both see in this verse a call to integrate spiritual seeking with practical, everyday life.