kṣetra-kṣetrajñayoḥ tveva prakṛteḥ puruṣasya ca
“Of the field and the knower of the field, thus, are the eternal Prakṛti and Puruṣa.”
Structure
kṣetra kṣetrajñayoḥ tu eva prakṛteḥ puruṣasya ca
kṣetra (field) ca (and) kṣetrajñayoḥ (the knower of the field) tu (indeed) eva (only) prakṛteḥ (of nature) puruṣasya (of the puruṣa) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetra | kṣetra | noun | nominative · singular · neuter | field |
| kṣetrajñayoḥ | kṣetrajña | compound | bahuvrīhi · "kṣetra-jñaḥ" | knower of the field |
| tu | tu | indeclinable | — | indeed |
| eva | eva | indeclinable | — | only, certainly |
| prakṛteḥ | prakṛti | noun | genitive · singular · feminine | of nature |
| puruṣasya | puruṣa | noun | genitive · singular · masculine | of the puruṣa |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the fundamental non-dual nature of reality, where kṣetra (the field) and kṣetrajña (the knower of the field) are ultimately two aspects of the same reality, Brahman. Śaṅkarācārya, in his Bhagavad Gītā Bhāṣya, interprets kṣetra as the body and senses, and kṣetrajña as the self, the ātman. He notes that both are manifestations of prakṛti and puruṣa, which, in the ultimate analysis, are not separate entities but different perspectives on the one, indivisible Brahman. This verse, therefore, points to the brahman-ātman identity, emphasizing that the distinctions we perceive are mere appearances, not fundamental truths. The realization of this identity is the path to liberation, as it frees the individual from the misconceptions of duality and separation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, for instance, would interpret kṣetra as the body and the material world, and kṣetrajña as the individual self that inhabits and experiences these. The verse suggests that both the material world and the individual self are dependent on and connected to the divine, Īśvara. Madhvācārya would further emphasize the real distinction between the individual souls and the Supreme Lord, arguing that the knowledge of this distinction is crucial for devotion and liberation. This verse, therefore, serves as a foundation for understanding the devotional path, where recognizing the dependence of all existence on the divine fosters a deep sense of reverence and love for the ultimate reality.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse offers profound insights into the nature of reality and our place within it. Swami Vivekānanda, in his lectures and writings, often emphasized the universal principles underlying all existence, suggesting that the distinctions between subject and object, or between the field and the knower of the field, are not as rigid as they seem. He would see this verse as pointing to the unity and interconnectedness of all being, encouraging individuals to transcend the limitations of the ego and realize their true nature as part of a larger, undivided whole. S. Radhakrishnan, echoing this sentiment, would interpret the verse in the context of contemporary life, suggesting that understanding and embracing our interconnectedness can lead to a more compassionate, harmonious, and holistic world. This universal and practical application of the verse makes it highly relevant to modern spiritual and philosophical discourse.