kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. kṣetraṁ kṣetrī ca tat-jñeyaṁ ātmaā tūātmanā vinā.
“You should know that I, the knower of the field, exist in all fields, O Bharata; the field, the knower, and the Self, who is other than them.”
Structure
kṣetra-jñam ca api mām viddhi sarva-kṣetreṣu bhārata kṣetram kṣetrī ca tat jñeyam ātmaā tu ātmanā vinā
kṣetra-jñam (the knower of the field) ca (and) api (also) mām (Me) viddhi (know) bhārata (son of Bharat) sarva-kṣetreṣu (in all fields)kṣetram (the field) kṣetrī (the knower of the field) ca (and) tat (that) jñeyam (should be known) ātmaā (the Self) tu (indeed) ātmanā (by the Self) vinā (except)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetra-jñam | kṣetra-jñam | compound | bahuvrīhi · "kṣetra-jñaḥ yaḥ" | one who knows the field |
| ca | ca | indeclinable | — | and |
| api | api | indeclinable | — | also |
| mām | mām | pronoun | accusative · singular · masculine | me |
| viddhi | viddhi | verb | √vid · laṣaṅga (imperative) · second | know |
| sarva-kṣetreṣu | sarva-kṣetreṣu | compound | tatpuruṣa · "sarva kṣetra aniṣṭhitāni yatra" | in all fields |
| bhārata | bhārata | noun | nominative · singular · masculine | son/ descendant of Bharata |
| kṣetram | kṣetram | noun | nominative · singular · neuter | the field |
| kṣetrī | kṣetrī | noun | nominative · singular · masculine | the knower of the field |
| ca | ca | indeclinable | — | and |
| tat | tat | pronoun | nominative · singular · neuter | that |
| jñeyam | jñeyam | verb | √jñā · future passive participle | should be known |
| ātmā | ātmā | noun | nominative · singular · masculine | the Self |
| tu | tu | indeclinable | — | indeed |
| ātmanā | ātmanā | noun | instrumental · singular · masculine | by one's own Self |
| vinā | vinā | indeclinable | — | without |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as a pointer to the non-dual nature of reality. He argues that the kṣetra-jña, or the knower of the field, is not a separate entity from the kṣetra, or the field itself, but rather the ultimate reality, Brahman, which is the essence of both. The phrase 'ātmaā tu ātmanā vinā' is seen as an indication of the illusoriness of the distinction between the individual self and the ultimate Self. According to Śaṅkarācārya, this verse points to the identity of Brahman and Ātman, which is the central theme of Advaita Vedānta. By realizing this identity, one can transcend the limitations of the individual self and attain liberation. This interpretation is consistent with Śaṅkarācārya's overall approach to the Gītā, which emphasizes the attainment of self-knowledge and the realization of the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the relationship between the individual self (jīva) and the ultimate reality (Īśvara). Rāmānujācārya, in his commentary on the Gītā, interprets the kṣetra-jña as the Lord Himself, who is the inner ruler of all beings. The phrase 'kṣetraṁ kṣetrī ca tat-jñeyaṁ' is seen as an indication of the Lord's relationship with the individual self, which is both distinct from and dependent on Him. Madhvācārya, on the other hand, emphasizes the distinction between the individual self and the ultimate reality, and sees this verse as a call to devotion and surrender to the Lord. In both cases, the verse is seen as an expression of the devotional relationship between the individual and the ultimate reality, which is central to the Vaiṣṇava tradition.
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-jña as the symbol of the higher self, which is present in all beings and is the source of wisdom and guidance. The phrase 'ātmaā tu ātmanā vinā' is seen as an indication of the importance of self-awareness and self-reflection in attaining this higher state of consciousness. S. Rādhākrishnan, in his commentary on the Gītā, similarly emphasizes the importance of self-knowledge and the realization of the universal Self. He sees this verse as a call to individuals to look beyond their limited ego and to realize their true nature as part of the larger universe. Both Vivekānanda and Rādhākrishnan emphasize the relevance of this verse to contemporary life, and see it as a source of inspiration and guidance for individuals seeking to live a meaningful and fulfilling life.