kṣetra kṣetrajña-vibhūtimi icchanti yat-prakāśayati ॥
“They wish to know about the field, the knower of the field, and the Manifestor of these.”
Structure
kṣetra kṣetrajña vibhūtim icchanti yat prakāśayati
kṣetrajñaḥ (the knower of the field) kṣetra (of the field) vibhūtim (the greatness) icchanti (desires) yat (which) prakāśayati (illuminates)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetra | kṣetra | noun | nominative · singular · neuter | field |
| kṣetrajña | kṣetrajña | compound | bahuvrīhi · "kṣetra-jña" | the one who knows the field |
| vibhūtimi | vibhūtim | noun | accusative · singular · feminine | manifestation |
| icchanti | icchanti | verb | √icch · laṭ-present · third | they desire |
| yat | yat | pronoun | accusative · singular · neuter | which |
| prakāśayati | prakāśayati | verb | √prakāś · laṭ-present · third | illuminates |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the non-dual nature of reality as it hints at the distinction and eventual identity between kṣetra (the field, representing the phenomenal world) and kṣetrajña (the knower of the field, the individual self). According to Shankara, the field includes the five elements and their modifications, while the knower is the consciousness that illuminates these. The phrase 'yat-prakāśayati' (that which illuminates) is crucial as it points to the ultimate reality, Brahman, which is the illuminator of both the field and the knower. The search for knowledge about these aspects, as indicated by 'icchanti', is a step towards realizing the ultimate non-duality of Brahman and Ātman, where the distinctions between the field, the knower, and the illuminator dissolve into the singular awareness of Brahman. Shankara's commentary on this verse underscores the importance of self-inquiry and the discernment between the permanent and the impermanent, leading the seeker to the realization of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya views the kṣetra as the body and the kṣetrajña as the soul that inhabits it, with 'yat-prakāśayati' signifying the divine light that makes knowledge of both possible. This understanding is devotional, emphasizing the dependence of the jīva on Īśvara for all knowledge and existence. The search for knowledge about the field and its knower is, therefore, a quest for a deeper understanding and love for God, recognizing His role as the ultimate illuminator and sustainer. In contrast, Madhvācārya might interpret 'icchanti' as an expression of the desire for liberation, which is achieved through devotion to and knowledge of Viṣṇu, underscoring the distinction between the soul and God while affirming the soul's complete dependence on God for salvation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it encourages a universal and practical application of Vedāntic principles. Swami Vivekānanda would likely emphasize the importance of understanding and integrating the concepts of kṣetra (the external world) and kṣetrajña (the inner self) to achieve a balanced and fulfilling life. He might interpret 'yat-prakāśayati' as the divine spark within every individual, which can illuminate both the external world and the depths of one's own consciousness. This sparks a quest for self-realization and service to others, bridging the gap between mundane and spiritual life. Similarly, S. Radhakrishnan could view this verse as a call to explore the human condition, recognizing that the search for knowledge about the field and its knower is, in essence, a search for meaning and purpose, which can be fulfilled by realizing one's place within the larger cosmic context and the interconnectedness of all existence.