kṣetra-jñena pravakṣyāmi kṣetraṁ jñeyaṁ ca yat punaḥ । yattayoḥ viśvam otam puruṣeṇānupraviṣṭam ॥
“I shall now explain the knowable field and the knower of the field, and also the puruṣa that pervades both.”
Structure
kṣetra-jñena pravakṣyāmi kṣetraṁ jñeyaṁ ca yat punaḥ yattayoḥ viśvam otam puruṣeṇa anupraviṣṭam
ahaṁ (I) kṣetra-jñena (by the knower of the field) pravakṣyāmi (will speak) kṣetraṁ (the field) ca (and) jñeyaṁ (should be known) yat (what) punaḥ (again) viśvam (the universe) yattayoḥ (of which) otam (is woven) puruṣeṇa (by the Supreme Being) anupraviṣṭam (having entered)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetra-jñena | kṣetra-jñena | compound | tatpuruṣa · "kṣetra-jña ena" | with the knower of the field |
| pravakṣyāmi | pravakṣyāmi | verb | √vac · laṭ-present · first | I will speak |
| kṣetraṁ | kṣetraṁ | noun | accusative · singular · neuter | the field |
| jñeyaṁ | jñeyaṁ | noun | accusative · singular · neuter | what is to be known |
| ca | ca | particle | — | and |
| yat | yat | pronoun | nominative · singular · neuter | which |
| punaḥ | punaḥ | indeclinable | — | again |
| yattayoḥ | yattayoḥ | compound | dvandva · "tat + yat" | of which and what |
| viśvam | viśvam | noun | accusative · singular · neuter | the universe |
| otam | otam | verb | √ūṭ · past participle | pervaded |
| purūṣeṇa | purūṣeṇa | compound | tatpuruṣa · "purūṣa ena" | by the puruṣa |
| anupraviṣṭam | anupraviṣṭam | verb | √viś · past participle | entered |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. According to Shankara, the 'kṣetra-jña' (the knower of the field) is the ātman, which is none other than Brahman itself. The distinction between the 'kṣetra' (field) and 'kṣetra-jña' (knower of the field) is only from the standpoint of ignorance (avidyā), and the ultimate reality is the undivided, all-pervading Brahman-ātman. Shankara's commentary on this verse highlights how the puruṣa (the Supreme Being) pervades both the field and its knower, indicating their essential unity. This interpretation underscores the central theme of Advaita Vedanta: the identity of the individual self (ātman) with the ultimate reality (Brahman). By understanding the true nature of the 'kṣetra' and 'kṣetra-jña', one transcends the limitations of the mundane world and realizes the supreme bliss of liberation. In his commentary on the Bhagavad Gītā, Shankara consistently emphasizes the removal of ignorance as the path to realizing this non-dual truth, pointing towards a direct experience of the ultimate reality beyond all distinctions.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). According to Rāmānujācārya, the 'kṣetra-jña' refers to the jīva, which is a distinct entity from but intimately related to Īśvara, who is the 'puruṣa' pervading both the field and its knower. This relationship is one of dependency, where the jīva is dependent on Īśvara for its existence and liberation. The 'kṣetra' represents the world which is a manifestation of Īśvara's creative power. Madhvācārya, on the other hand, emphasizes a more dualistic view, where the distinction between the jīva, the world, and Īśvara is real and eternal. For Madhva, the verse highlights the importance of recognizing the supremacy of Īśvara and the jīva's inherent subordination to Him as the path to liberation. Both Rāmānuja and Madhva's interpretations stress the devotional aspect, advocating for a life of devotion and surrender to the Supreme Lord as the means to understand and realize this relationship and attain spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan bring a modern, universal, and practical perspective to this verse. According to Vivekānanda, the 'kṣetra' and 'kṣetra-jña' represent the external world and the internal self, respectively. The realization that the 'puruṣa' pervades both signifies the unity and interconnectedness of all existence, underscoring the importance of recognizing and respecting this unity in everyday life. Vivekānanda, in his lectures, often emphasized the practical application of this understanding, encouraging individuals to strive for self-realization and service to humanity as a means to experience this unity. Rādhākrishnan, focusing on the philosophical implications, highlights how this verse supports the idea of an integral humanism, where the spiritual, the individual, and the universal are interconnected. He advocates for a synthesis of the spiritual insights of India with the scientific and democratic values of the modern world, envisioning a global community based on mutual respect, understanding, and the pursuit of knowledge and liberation. This modern interpretation makes the ancient verse relevant to contemporary life, emphasizing the pursuit of self-knowledge and universal harmony.