śrī-bhagavān uvāca prakṛtiṁ puruṣaṁ ca eva kṣetraṁ kṣetrajñaṁ ca eva ubhayam

śrī-bhagavān (the Supreme Lord) uvāca (said) prakṛtiṁ (nature) ca (and) puruṣaṁ (the living being) eva (indeed) kṣetraṁ (the field) kṣetrajñaṁ (the knower of the field) ca (and) eva (indeed) ubhayam (both)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkara interprets this verse as underscoring the non-dual nature of reality. He argues that the mention of both Prakṛti and Puruṣa, and the field (kṣetra) and the knower of the field (kṣetrajña), points to an ultimate unity. Śaṅkara's reasoning hinges on the idea that the distinctions between these concepts are illusory, and that they all ultimately resolve into the singular reality of Brahman. He notes that the verse's emphasis on considering both Prakṛti and Puruṣa implies that they are not separate entities but interconnected aspects of a unified whole. This interpretation is consistent with Śaṅkara's broader non-dualistic reading of the Upaniṣads and the Gītā, which posits the identity of the individual self (ātman) with the ultimate reality (Brahman). By highlighting the interconnectedness of Prakṛti and Puruṣa, the verse reinforces the Advaita notion that all distinctions are ultimately subsumed by the singular, undivided nature of reality.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, as represented by Rāmānujācārya and Madhvācārya, offers a devotional reading of this verse that emphasizes the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Gītā, views the mention of Prakṛti and Puruṣa as indicative of the complex, multifaceted nature of the universe, with Prakṛti representing the material world and Puruṣa the spiritual essence. He interprets the field and the knower of the field as symbolizing the jīva's entanglement in the world and its potential for liberation through knowledge of its true nature and devotion to Īśvara. Madhvācārya, while sharing the devotional emphasis, tends to stress the distinction between the jīva and Īśvara, seeing the verse as an affirmation of the Supreme Lord's sovereignty over both the material and spiritual realms. Both thinkers, however, concur that the verse invites the devotee to contemplate the intricate web of relationships between the divine, the world, and the self, thereby deepening one's understanding and devotion.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in the Neo-Vedānta movement, interpret this verse in a manner that universalizes and practicalizes its message. Vivekānanda, in his lectures and writings, often emphasized the importance of recognizing the unity underlying all diversity, a theme he saw as central to this verse. He argued that the distinctions between Prakṛti and Puruṣa, or the field and the knower of the field, are not absolute but represent different aspects of a comprehensive reality that encompasses both the material and the spiritual. Rādhākrishnan, similarly, viewed the verse as pointing to a philosophy of life that integrates the outer and inner dimensions of human existence. He saw the consideration of both Prakṛti and Puruṣa as a call to balance and harmony, where the individual acknowledges and respects the interconnectedness of all things. Both thinkers connected this verse to contemporary life, suggesting that its message of unity and interconnectedness offers a profound basis for personal growth, social harmony, and global understanding in the modern world.

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