kṣetrajñaṁ cāpi mama vakṣyāmi yasyā jñānaṁ yaj-jñānena sarvamidaṁ proktam
“I shall also explain the kṣetrajña, knowledge of whom, having known, one understands everything that has been stated.”
Structure
kṣetrajñaṁ ca api mama vakṣyāmi yasyā jñānaṁ yaj jñānena sarvam idaṁ proktam
ahaṁ (I) vakṣyāmi (will tell) kṣetrajñaṁ ca (and the knower of the field) api (also) mama (My) yasyā (by which) jñānaṁ (knowledge) sarvam (all) idaṁ (this) yaj jñānena (by which knowledge) proktam (has been spoken)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetrajñaṁ | kṣetrajñaṁ | compound | bahuvrīhi · "kṣetra-jñaṁ" | one who knows the field |
| ca | ca | indeclinable | — | and |
| api | api | indeclinable | — | also |
| mama | mama | pronoun | genitive · singular · masculine | my |
| vakṣyāmi | vakṣyāmi | verb | √vac · future · first | I will speak |
| yasyā | yasyā | pronoun | genitive · singular · feminine | whose |
| jñānaṁ | jñānaṁ | noun | nominative · singular · neuter | knowledge |
| yaj | yad | pronoun | nominative · singular · neuter | which |
| jñānena | jñānena | noun | instrumental · singular · neuter | with knowledge |
| sarvam | sarvam | adjective | — | all |
| idaṁ | idaṁ | pronoun | accusative · singular · neuter | this |
| proktam | proktam | verb | √vac · past · third | has been spoken |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets kṣetrajña as the knowledge of the self, which is ultimately non-different from Brahman. According to Śaṅkara, this verse points to the identity of brahman-ātman, emphasizing that understanding the kṣetrajña leads to comprehension of the ultimate reality. He reasoning is grounded in the idea that the kṣetrajña, or the knower of the field, is not just an individual self but the universal self that pervades all existence. Knowing this self, one understands the entire universe and its workings, as indicated by the phrase 'yaj jñānena sarvam idaṁ proktam'. This non-dual reading highlights the central theme of Advaita Vedānta, which is the realization of the oneness of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, a key figure in the Vaiṣṇava tradition, views the kṣetrajña as the individual self (jīva) that is distinct yet intimately related to Īśvara (the Supreme Lord). He interprets this verse as emphasizing the importance of understanding the relationship between the individual self and the Divine. According to Rāmānuja, knowing the kṣetrajña involves recognizing one's dependence on and connection to Īśvara, which is the path to liberation. This devotional reading underscores the personal relationship between the devotee and the Lord, with knowledge of the kṣetrajña being a crucial step in deepening this relationship and achieving spiritual liberation. Rāmānuja's commentary on the Gītā, particularly on verses like this, reflects the Vaiṣṇava emphasis on bhakti (devotion) as a means to understand and connect with the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, interpret this verse in a universal and practical light. Vivekānanda, in his lectures and writings, often emphasized the importance of self-knowledge as a means to understand the world and one's place in it. He would likely see the kṣetrajña as symbolizing the universal self that exists in every being, and knowing this self as the key to unlocking human potential and achieving harmony with the world. Rādhākrishnan, with his philosophical background, might further elucidate this by connecting the concept of kṣetrajña to the broader human experience, highlighting how understanding our true nature leads to a more compassionate and interconnected world. This reading brings the ancient verse into contemporary relevance, emphasizing personal growth, global understanding, and the pursuit of knowledge as fundamental to human progress.