kṣetrajñena pravakṣyāmi kṣetraṁ cāiṣa tad aśvin . yoga-kṣemaṁ vavṛtā iti .
“I shall now speak to you about the Field, the Knower of the Field, and the knowledge; I have chosen well-being as My supreme resort.”
Structure
kṣetrajñena pravakṣyāmi kṣetraṁ ca eṣa tat aśvin yoga kṣemaṁ vavṛtā iti
ahaṁ (I) kṣetrajñena (by the knower of the field) pravakṣyāmi (will speak) kṣetraṁ (the field) ca (and) eṣaḥ (this) aśvin (two Asvins) tat (that) yoga-kṣemaṁ (aiming at union and well-being) vavṛtā (has chosen) iti (thus)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kṣetrajñena | kṣetrajñena | noun | instrumental · singular · masculine | |
| pravakṣyāmi | pravakṣyāmi | verb | √vāk · laṭ-present · first | |
| kṣetraṁ | kṣetraṁ | noun | accusative · singular · neuter | |
| ca | ca | indeclinable | — | |
| eṣa | eṣa | pronoun | nominative · singular · masculine | |
| tat | tat | pronoun | nominative · singular · neuter | |
| aśvin | aśvin | noun | nominative · dual · masculine | |
| yoga | yoga | noun | — | |
| kṣemaṁ | kṣemaṁ | noun | accusative · singular · neuter | |
| vavṛtā | vavṛtā | verb | √vṛt · liṅ-optative · third | |
| iti | iti | indeclinable | — |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the distinction between the kṣetra (field) and the kṣetrajña (knower of the field) is crucial. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes that the kṣetrajña refers to the ātman, which is ultimately non-different from Brahman. The kṣetra, comprising the body, senses, and mind, is merely an adjunct of the ātman, and not its essential nature. Therefore, Śaṅkarācārya interprets this verse as a pointer to the non-dual identity of Brahman and ātman. By realizing the distinction between the kṣetra and kṣetrajña, one can attain liberation from the cycle of birth and death. This understanding is in line with Śaṅkarācārya's overall non-dualistic interpretation of the Bhagavad Gītā, where he stresses that the ultimate reality is Brahman, and the individual self is merely a reflection of this reality. As Śaṅkarācārya notes in his commentary, 'the kṣetrajña is the ātman, which is the witness of all experiences' (BG 13.20).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): According to Rāmānujācārya, this verse highlights the relationship between the jīva (individual self) and Īśvara (the Lord). The kṣetra and kṣetrajña represent the jīva and Īśvara, respectively. Rāmānujācārya interprets the phrase 'yoga-kṣemaṁ vavṛtā iti' as the Lord's promise to take care of the jīva's well-being, provided the jīva surrenders to Him. This verse is seen as a manifestation of the Lord's grace and compassion towards the devotee. In contrast, Madhvācārya, a proponent of Dvaita Vedānta, views the kṣetra and kṣetrajña as fundamentally distinct, with the kṣetrajña being the independent Lord, and the kṣetra being the dependent jīva. For Madhvācārya, the verse represents the Lord's declaration of His sovereignty over the jīva and the universe. Both Rāmānujācārya and Madhvācārya emphasize the importance of devotion and surrender to the Lord, but their interpretations differ in their understanding of the relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to spiritual action. He sees the kṣetra as the field of human experience, and the kṣetrajña as the divine spark within each individual. The phrase 'yoga-kṣemaṁ vavṛtā iti' is understood as the promise of the divine to guide and protect the seeker on their spiritual journey. Vivekānanda emphasizes the importance of self-effort and self-reliance in realizing one's true nature, and views this verse as a reminder of the individual's potential for spiritual growth and self-realization. Similarly, S. Rādhākrishnan, in his commentary on the Bhagavad Gītā, highlights the universal and practical applications of this verse. He sees the kṣetra and kṣetrajña as representing the human condition and the divine potential, respectively. Rādhākrishnan interprets the verse as a message of hope and encouragement, urging individuals to strive for spiritual excellence and to cultivate a deeper understanding of themselves and the world around them.