kṣetrajñena mahatā yena sarvam idaṃ prakīrtitam | kṣetraṃ kṣetrī ca tad-vidvān nāyaṃ śarīraṃ nāyaṃ ātmā .
“The field, the knower of the field, and the knowledge - Learn that the field and the knower are not the body and the self.”
Structure
kṣetrajñena mahatā yena sarvam idaṃ prakīrtitam kṣetraṃ kṣetrī ca tad vidvān nāyaṃ śarīraṃ nāyaṃ ātmā
kṣetrajñena (by the knower of the field) mahatā (the great one) yena (by whom) sarvam (all) idaṃ (this) prakīrtitam (has been described) tad (that) kṣetraṃ (field) kṣetrī (the knower of the field) ca (and) vidvān (knowing) na (not) ayaṃ (this) śarīraṃ (body) na (not) ayaṃ (this) ātmā (Self)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetrajñena | kṣetrajñena | compound | tatpuruṣa · "kṣetra-jña-ena" | with the knower of the field |
| mahatā | mahatā | noun | instrumental · singular · masculine | by the great one |
| yena | yena | pronoun | instrumental · singular | by whom |
| sarvam | sarvam | noun | accusative · singular · neuter | all |
| idaṃ | idaṃ | pronoun | accusative · singular · neuter | this |
| prakīrtitam | prakīrtitam | verb | √kīr · past participle · third | has been declared |
| kṣetraṃ | kṣetraṃ | noun | accusative · singular · neuter | the field |
| kṣetrī | kṣetrī | noun | accusative · singular · masculine | the knower of the field |
| ca | ca | indeclinable | — | and |
| tad | tad | pronoun | accusative · singular · neuter | that |
| vidvān | vidvān | verb | √vid · present participle · third | knowing |
| nāyaṃ | nāyaṃ | indeclinable | — | this is not |
| śarīraṃ | śarīraṃ | noun | nominative · singular · neuter | the body |
| nāyaṃ | nāyaṃ | indeclinable | — | this is not |
| ātmā | ātmā | noun | nominative · singular · masculine | the self |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya explains that the 'kṣetra' (field) and 'kṣetrajña' (knower of the field) are not to be confused with the physical body or the empirical self. The 'kṣetra' refers to the realm of Prakṛti, the material world, while the 'kṣetrajña' is the unchanging, all-pervading Ātman, or Brahman. This verse points to the ultimate non-dual reality, where the distinctions between the field, the knower, and the knowledge dissolve, revealing the identity of Brahman and Ātman. As Śaṅkara notes in his commentary on the Gītā, 'the Self is not the body, nor is it the senses, nor is it the mind; it is the witness of these, the unchanging, all-pervading consciousness' (BG 13.31). This verse thus underscores the central theme of Advaita Vedānta: the realization of the ultimate non-duality of reality, where the individual self (jīva) is revealed to be none other than the supreme Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted in the context of the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Gītā, explains that the 'kṣetra' refers to the realm of Prakṛti, which is under the control of Īśvara. The 'kṣetrajña', or the knower of the field, is the jīva, who is dependent on Īśvara for knowledge and liberation. This verse emphasizes the distinction between the jīva and Īśvara, while also highlighting their intimate relationship. As Rāmānujācārya notes, 'the Lord is the inner self of all beings, and the jīva is dependent on Him for its very existence' (BG 15.15). Madhvācārya, on the other hand, emphasizes the real distinction between the jīva and Īśvara, highlighting the role of bhakti (devotion) in bridging the gap between the two. This verse thus underscores the central theme of Vaiṣṇava theology: the loving relationship between the individual self and the supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal application of this verse. He saw the 'kṣetra' and 'kṣetrajña' as symbols of the human condition, where the field represents the external world of sense experience, and the knower represents the inner, spiritual self. This verse, according to Vivekānanda, points to the importance of introspection and self-knowledge in realizing one's true nature. As he notes in his lecture on 'The Powers of the Mind', 'the mind is the field, and the knower of the field is the Ātman, the Self' (Complete Works, Vol. 3). S. Rādhākrishnan, in his writings on the Bhagavad Gītā, also emphasizes the universal and practical significance of this verse, highlighting the importance of cultivating a sense of detachment and inner awareness in navigating the complexities of modern life. This verse thus serves as a reminder of the timeless wisdom of the Gītā, applicable to all individuals, regardless of their cultural or philosophical background.