kṣetra-jñaṁ cāpi māṁ viddhi sarveṣāṁ kṣetra-sātam । kṣetra-kṣetra-jñayoḥ tatt-jñānaṁ yac-chāstraṇaṁ matam mama //
“You should know that I am the knower of the fields in all fields, and that the knowledge of the field and the knower of the field is My considered opinion.”
Structure
kṣetra-jñaṁ ca api māṁ viddhi sarveṣāṁ kṣetra-sātam kṣetra kṣetra-jñayoḥ tat jñānaṁ yat jñānaṁ śāstraṇaṁ matam mama
kṣetra-jñaṁ (the knower of the field) ca (and) api (also) māṁ (Me) viddhi (know) sarveṣāṁ (of all) kṣetra-sātam (the greatest field)kṣetra (the field) kṣetra-jñayoḥ (and the knower of the field) tat (that) jñānaṁ (knowledge) yat (which) jñānaṁ (knowledge) śāstraṇaṁ (according to the scripture) matam (opinion) mama (My)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetra-jñaṁ | kṣetra-jñaṁ | compound | bahuvrīhi · "kṣetra-jñaḥ" | knower of the field |
| ca | ca | indeclinable | — | and |
| api | api | indeclinable | — | also |
| māṁ | māṁ | pronoun | accusative · singular · masculine | me |
| viddhi | viddhi | verb | √vid · liṅ-optative · second | know |
| sarveṣāṁ | sarveṣāṁ | noun | genitive · plural · masculine | of all |
| kṣetra-sātam | kṣetra-sātam | compound | tatpuruṣa · "kṣetra-sātaḥ" | the highest of the knowers of the field |
| kṣetra | kṣetra | noun | nominative · singular · neuter | field |
| kṣetra-jñayoḥ | kṣetra-jñayoḥ | compound | bahuvrīhi · "kṣetra-jñaḥ" | of the knowers of the field |
| tat | tat | pronoun | nominative · singular · neuter | that |
| jñānaṁ | jñānaṁ | noun | nominative · singular · neuter | knowledge |
| yat | yat | pronoun | nominative · singular · neuter | which |
| jñānaṁ | jñānaṁ | noun | nominative · singular · neuter | knowledge |
| śāstraṇaṁ | śāstraṇaṁ | noun | nominative · singular · neuter | as taught by the śāstra |
| matam | matam | noun | nominative · singular · neuter | opinion, view |
| mama | mama | indeclinable | — | my |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality, as it implies that the ultimate knower of all fields (kṣetra-jña) is none other than the supreme consciousness itself. Shankara's commentary on the Bhagavad Gītā emphasizes that the distinction between the field (kṣetra) and the knower of the field (kṣetra-jña) is a conceptual one, ultimately dissolving into the singular reality of Brahman. In his commentary on verse 13.22, Shankara highlights that the knowledge of the field and its knower is not a dualistic relationship but an identity, where the ultimate knower is Brahman, thus reinforcing the brahman-ātman identity. This interpretation underscores the Advaitic view that all distinctions, including those between the individual self and the ultimate reality, are illusory.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, as exemplified by Rāmānujācārya and Madhvācārya, interprets this verse with a strong emphasis on the personal relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānuja, in his Sri Bhashya, interprets the knowledge of the field and its knower as an intimate, reciprocal relationship where the Lord, as the ultimate knower, is personally involved with each individual soul, guiding it towards liberation. Madhva, on the other hand, views this verse through the lens of Dvaita Vedanta, emphasizing the real distinction between the Lord and the individual souls, yet affirming that the Lord's knowledge encompasses all, including the fields and their knowers, thereby underscoring the dependency of the jīvas on Īśvara for their very existence and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in the Neo-Vedānta movement, interpret this verse in a manner that highlights its universal and practical applications. Vivekānanda, in his lectures, often emphasized the potential for human realization inherent in this verse, seeing the 'knower of the field' as a symbol of the ultimate human potential to transcend the limitations of the material world and realize one's true nature. Rādhākrishnan, focusing on the philosophical aspects, sees this verse as underscoring the unity of all existence, where the distinctions between the individual and the ultimate reality are bridged by the understanding that the knower and the known are ultimately one. Both thinkers connect this verse to contemporary life by suggesting that its message of unity and potential for transcendence is universally applicable, promoting a worldview that encourages personal and societal growth through the realization of this deeper, spiritual identity.