kṣetraṁ kṣetrī caivopādānaṁ prakṛtam । puruṣaṁ pracaśānuśī ca //
“The field, the knower of the field, and the process of knowledge - thus are the objects of knowledge, the knowable, and the knower.”
Structure
kṣetraṁ kṣetrī ca eva upādānaṁ prakṛtam puruṣaṁ pracaśā anuśī ca
kṣetrī (the knower of the field) ca eva (and) kṣetraṁ (the field) prakṛtam (created by nature) upādānaṁ (the material elements) puruṣaṁ (the puruṣa) pracaśā (the creator) anuśī (you should know) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetraṁ | kṣetraṁ | noun | nominative · singular · neuter | field |
| kṣetrī | kṣetrī | noun | nominative · singular · feminine | owner of the field |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed, surely |
| upādānaṁ | upādānaṁ | noun | nominative · singular · neuter | the material elements |
| prakṛtam | prakṛtam | noun | nominative · singular · neuter | nature |
| puruṣaṁ | puruṣaṁ | noun | nominative · singular · masculine | the enjoyer |
| pracaśā | pracaśā | verb | √śā · laṭ-present · third | who knows |
| anuśī | anuśī | verb | √śī · liṅ-optative · third | may know |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse elucidates the fundamental concepts of kṣetra (the field), kṣetrī (the knower of the field), and the process of knowledge. According to Shankara, the kṣetra refers to the physical body and the subtle elements, while the kṣetrī is the ātman, the essence of the individual self. The process of knowledge (pracaśā) signifies the means by which the ātman understands its true nature. Shankara's commentary on this verse emphasizes the non-dual nature of reality, where the ultimate reality, Brahman, is the only truth, and the individual self (ātman) is not separate from it. The verse, therefore, points to the brahman-ātman identity, underscoring the idea that the individual self is, in essence, the ultimate reality. Through this understanding, one can attain liberation (mokṣa) from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is interpreted as describing the relationship between the jīva (individual self) and Īśvara (the supreme lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, explains that the kṣetra represents the material world, while the kṣetrī signifies the jīva, which is dependent on Īśvara. The process of knowledge is seen as the means by which the jīva comes to understand its dependence on Īśvara and ultimately realizes its true nature as a servant of the lord. This verse, therefore, emphasizes the devotional aspect of knowledge, where the jīva's understanding of its relationship with Īśvara is paramount. Madhvācārya, another prominent Vaiṣṇava scholar, also stresses the distinction between the jīva and Īśvara, highlighting the importance of devotion and surrender to the supreme lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has been interpreted by modern scholars as a call to self-awareness and introspection. Swami Vivekānanda, in his lectures, emphasized the importance of understanding the distinction between the kṣetra (the physical and mental aspects of human existence) and the kṣetrī (the true self). He encouraged individuals to explore their own nature, to understand the process of knowledge, and to realize their true potential. S. Rādhākrishnan, in his writings, highlighted the universal and practical application of this verse, noting that it underscores the importance of self-knowledge and the need to understand the human condition. Both Vivekānanda and Rādhākrishnan connect this verse to contemporary life, emphasizing the need for individuals to look within themselves, to understand their own strengths and weaknesses, and to strive for self-realization in the midst of modern challenges.