kṣetra-kṣetrajñayoḥ evaṁ tri-bhāvanāṁ guṇa-saṅginām.
“Thus, there are three transformations of the knowers of the field and the field, having the qualities.”
Structure
kṣetra kṣetrajñayoḥ evaṁ tri bhāvanāṁ guṇa saṅginām
kṣetra kṣetrajñayoḥ (of the field and the knower of the field) evaṁ (thus) guṇa saṅginām (of those associated with the gunas) tri bhāvanāṁ (threefold nature)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetra | kṣetra | noun | nominative · singular · neuter | field |
| kṣetrajñayoḥ | kṣetrajña | compound | bahuvrīhi · "kṣetra-jña" | one who knows the field |
| evaṁ | evaṁ | indeclinable | — | thus |
| tri | tri | indeclinable | — | three |
| bhāvanāṁ | bhāvanā | noun | genitive · plural · feminine | qualities or attributes |
| guṇa | guṇa | noun | nominative · plural · masculine | qualities |
| saṅginām | saṅgin | noun | genitive · plural · masculine | endowed with |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the non-dual essence of the field (kṣetra) and the knower of the field (kṣetrajña), pointing to the ultimate reality of Brahman. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the distinctions between the field and its knower are mere appearances, and in reality, they are one and the same. The three transformations (triple nature) refer to the three modes of prakṛti (sattva, rajas, and tamas), which are superimposed on the pure consciousness of the self (ātman). By understanding the true nature of the field and its knower, one realizes the identity of Brahman and ātman, leading to liberation from the cycle of birth and death. Shankara's commentary on this verse underscores the importance of self-inquiry and discrimination between the real and the unreal, guiding the seeker towards the realization of the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted as emphasizing the distinction between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, explains that the field (kṣetra) represents the body and the senses, while the knower of the field (kṣetrajña) is the individual self. The three transformations refer to the three types of beings: those bound by the modes of nature, those who are seeking liberation, and those who have already attained it. The relationship between the jīva and Īśvara is one of dependence, with the individual self relying on the Lord for guidance and liberation. Madhvācārya, on the other hand, emphasizes the real difference between the individual self and the Supreme Lord, highlighting the importance of devotion and surrender to the Lord as the means to attain liberation. This verse, in the Vaiṣṇava tradition, underscores the importance of recognizing one's dependence on the Lord and seeking refuge in Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, in the context of modern Vedānta, can be seen as a call to self-awareness and introspection. Swami Vivekānanda, in his lectures, emphasized the importance of understanding the true nature of the self and the world. The field (kṣetra) and its knower (kṣetrajña) represent the outer and inner aspects of human consciousness. The three transformations signify the various stages of human evolution: from the instinctual and emotional to the rational and spiritual. Rādhākrishnan, in his writings, highlights the universal applicability of this verse, noting that the struggle to understand the self and the world is a common human experience, transcending cultural and religious boundaries. This verse, in the modern context, encourages individuals to explore their own nature, to recognize their place in the world, and to strive for self-realization, which is the ultimate goal of human existence. By applying the insights of this verse, individuals can cultivate a deeper understanding of themselves and the world, leading to greater empathy, compassion, and harmony in their personal and social lives.