kṣetrajñasya ca yo māyāṃ praviśya sañcarati . eṣa tad vai mahābhūtaṃ na ca tasya pariśramaḥ ||
“That which enters the field and moves about, knowing the field, is indeed the great elements; and the effort of that is not.”
Structure
kṣetrajñasya ca yo māyāṃ praviśya sañcarati eṣa tad vai mahābhūtaṃ na ca tasya pariśramaḥ
kṣetrajñasya (of the knower of the field) ca (and) yo (who) māyāṃ (the divine illusion) praviśya (having entered) sañcarati (moves about) eṣa (this) vai (indeed) tad (that) mahābhūtaṃ (great being) na (not) ca (and) tasya (of him) pariśramaḥ (there is effort)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetrajñasya | kṣetrajñasya | compound | tatpuruṣa · "kṣetra-jñasya" | of the knower of the field |
| ca | ca | indeclinable | — | and |
| yo | yo | pronoun | nominative · singular · masculine | who |
| māyāṃ | māyāṃ | noun | accusative · singular · feminine | the māyā/illusion |
| praviśya | praviśya | indeclinable | — | having entered |
| sañcarati | sañcarati | verb | √car · present · third | he moves about |
| eṣa | eṣa | pronoun | nominative · singular · masculine | this |
| tad | tad | pronoun | nominative · singular · neuter | that |
| vai | vai | indeclinable | — | indeed |
| mahābhūtaṃ | mahābhūtaṃ | noun | nominative · singular · neuter | the great element |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| pariśramaḥ | pariśramaḥ | noun | nominative · singular · masculine | labour |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā underscores the non-dual nature of reality, where the kṣetrajña (the knower of the field) and the field itself are ultimately one. Śaṅkarācārya, in his commentary on the Gītā, emphasizes that the māyā (illusion) which the kṣetrajña enters and moves about in, is not a separate entity but a projection of the ultimate reality, Brahman. The effort (pariśrama) mentioned in the verse is not applicable to the Self (Ātman), as it is beyond all actions and modifications. This understanding points to the brahman-ātman identity, where the individual self is not different from the ultimate reality. The concept of mahābhūta (great elements) here signifies the fundamental aspects of the universe, which are also not separate from Brahman. Thus, this verse supports the Advaita Vedānta stance of non-duality, where all distinctions are ultimately resolved in the unity of Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary, interprets the kṣetrajña as the jīva, which, under the influence of māyā, interacts with the world (the field). The mahābhūta (great elements) represent the divine creation, which is a manifestation of Īśvara's power. The effort (pariśrama) of the jīva, in this context, is its attempt to realize its true nature and its relationship with Īśvara. Madhvācārya, on the other hand, emphasizes the distinction between the jīva and Īśvara, viewing the kṣetrajña as a dependent entity that operates within the realm of māyā, with the ultimate goal of liberation being the realization of its servitorship to Īśvara. Both Rāmānuja and Madhva stress the importance of devotion and the acknowledgment of Īśvara's sovereignty in understanding this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to understand the true nature of the self and its relationship with the world. He emphasizes that the kṣetrajña, or the individual, is not just a passive observer but an active participant in the world, influenced by māyā. The mahābhūta (great elements) represent the universal principles that govern the cosmos. Vivekānanda, in his lectures, often stressed the importance of realizing one's true potential and the unity of all existence, which is reflected in this verse. S. Radhakrishnan, building on Vivekānanda's ideas, views this verse as an affirmation of the human condition, where individuals must navigate the complexities of the world while striving for spiritual growth. Both Vivekānanda and Radhakrishnan see this verse as a reminder of the universal and timeless principles of Vedānta, which can be applied to contemporary life by fostering a deeper understanding of oneself and the world.