kṣetraṁ kṣetrī caivaivaṁ kṛtsnavat puruṣaḥ.
“Thus, the field, the knower of the field, and the complete puruṣa.”
Structure
kṣetraṁ kṣetrī ca eva evaṁ kṛtsnavat puruṣaḥ
puruṣaḥ (the person) evaṁ (in this way) kṛtsnavat (completely) kṣetraṁ (the field) kṣetrī (the knower of the field) ca (and) eva (certainly)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetraṁ | kṣetraṁ | noun | accusative · singular · neuter | field |
| kṣetrī | kṣetrī | noun | nominative · singular · feminine | owner of the field |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed |
| evaṁ | evaṁ | indeclinable | — | thus |
| kṛtsnavat | kṛtsnavat | indeclinable | — | completely, entirely |
| puruṣaḥ | puruṣaḥ | noun | nominative · singular · masculine | person |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on the Bhagavad Gītā, interprets 'kṣetra' (the field) as the body and 'kṣetrī' (the knower of the field) as the Self or ātman. The phrase 'puruṣaḥ' refers to the ultimate reality, Brahman. The use of 'evaṁ' (thus) indicates that the distinction between 'kṣetra' and 'kṣetrī' is not absolute but a convenient distinction for the purpose of discussion. Ultimately, Shankara argues, the ātman and Brahman are one and the same, and this verse points to that identity. By understanding the 'kṣetra' (body) and its 'kṣetrī' (the Self), one can realize the 'puruṣaḥ' (Brahman), leading to the ultimate goal of liberation. This interpretation aligns with Shankara's overall non-dualistic framework, emphasizing that the distinctions we perceive are merely phenomenal and not reflective of the ultimate, unchanging reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary, views 'kṣetra' as the world or the body, 'kṣetrī' as the individual self, and 'puruṣaḥ' as the Supreme Being, Viṣṇu. The verse underscores the dependence of the individual self on the Lord, emphasizing that true knowledge and liberation come from recognizing this relationship. Madhvācārya further emphasizes the real distinction between the individual selves and the Supreme Lord, arguing that the 'kṣetrī' and 'puruṣaḥ' are eternally separate, yet the 'kṣetrī' can attain liberation through devotion to 'puruṣaḥ'. This devotional approach focuses on the loving relationship between the jīva and Īśvara, with the ultimate goal of attaining the Lord's grace and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to understand the human being in a holistic manner, encompassing both the physical and spiritual aspects. He sees 'kṣetra' as the external world and the body, 'kṣetrī' as the inner Self, and 'puruṣaḥ' as the universal consciousness. Vivekānanda emphasizes the importance of recognizing and realizing this universal consciousness within oneself, arguing that such realization leads to empowerment, compassion, and true freedom. S. Radhakrishnan, in line with his emphasis on the practical applications of Vedānta, views this verse as a blueprint for living a meaningful and balanced life. He argues that understanding the interplay between 'kṣetra', 'kṣetrī', and 'puruṣaḥ' allows individuals to navigate the complexities of modern life with wisdom, fostering a sense of unity and purpose. Both Vivekānanda and Radhakrishnan highlight the universal and inclusive nature of this verse, making it relevant to contemporary life and spiritual seeking.