BhG 13.2

analiza syntaktyczna

he bhārata (o potomku Bharaty!),
[tvam] ca (a ty) sarva-kṣetreṣu (we wszystkich ciałach) mām api (również mnie) kṣetra-jñam (znawcę pola) viddhi (znaj).
kṣetra-kṣetra-jñayoḥ (pola i znawcy pola) yat  jñānam (która wiedza)
tat jñānam (ta jest wiedzą) mama (przeze mnie) matam (uważaną).

analiza gramatyczna

kṣetra-jñam	–	kṣetra-jña 2i.1 m. – znawcę pola (od: √ kṣi – posiadać, kṣetra – pole; √ jñā – wiedzieć, -jña – na końcu złożeń: znawca);
ca	–	av. – i;
api	–	av. – chociaż, jak również, także, co więcej, nawet;
mām	–	asmat sn. 2i.1 – mnie;
viddhi	–	√ vid (wiedzieć) Imperat. P 2c.1 – wiedz, znaj;
sarva-kṣetreṣu	–	sarva-kṣetra 7i.3 n. ; sarveṣu kṣetreṣv iti – we wszystkich polach  (od: sarva – wszystko; √ kṣi – posiadać, kṣetra – pole);
bhārata	–	bhārata 8i.1 m. – potomku Bharaty;
kṣetra-kṣetrajñayoḥ	–	kṣetra-kṣetra-jña 6i.2 n. ; DV : kṣetrasya ca kṣetrajñasya ceti – pola i znawcy pola  (od: √ kṣi – posiadać, kṣetra – pole; √ jñā – wiedzieć, -jña – na końcu złożeń: znawca);
jñānam	–	jñāna 1i.1 n. – wiedza, mądrość (od: √ jñā – wiedzieć, rozumieć);
yat	–	yat sn. 1i.1 n. – co;
tat	–	tat sn. 1i.1 n. – to;
jñānam	–	jñāna 1i.1 n. – wiedza, mądrość (od: √ jñā – wiedzieć, rozumieć);
matam	–	mata ( √ man – myśleć) PP 1i.1 n. – myślany, uważany, szanowany; myśl, opinia, punkt widzenia, wola;
mama	–	asmat sn. 6i.1 – mój;

warianty tekstu

kṣetra-jñaṃ cāpi → kṣetra-jñam api / kṣetra-jña iti / kṣetra-jñaṃ vāpi (co więcej znawcę pola / ‘znawca pola’ / lub co więcej znawcę pola);
kṣetra-kṣetrajñayor → kṣetra-jña-kṣetrayor (znawcy pola i pola);

Śāṃkara

evaṃ kṣetra-kṣetrajñau uktau | kim etāvan-mātreṇa jñānena jñātavyau? iti nety ucyate—
kṣetrajñaṃ yathokta-lakṣaṇaṃ cāpi māṃ parameśvaram asaṃsāriṇaṃ viddhi jānīhi | sarva-kṣetreṣu yaḥ kṣetrajño brahmādi-stamba-paryantāneka-kṣetropādhi-pravibhaktaḥ | taṃ nirasta-sarvopādhi-bhedaṃ sad-asad-ādi-śabda-pratyayāgocaraṃ viddhīty abhiprāyaḥ | he bhārata ! yasmāt kṣetra-kṣetrajñeśvara-yāthātmya-vyatirekeṇa na jñāna-gocaram anyad avaśiṣṭam asti, tasmāt kṣetra-kṣetrajñayor jñeya-bhūtayor yaj jñānaṃ kṣetra-kṣetrajñau yena jñānena viṣayīkriyete, taj jñānaṃ samyag-jñānam iti matam abhiprāyaḥ mameśvarasya viṣṇoḥ ||
nanu sarva-kṣetreṣv eka eveśvaraḥ | nānyas tad-vyatirikto bhoktā vidyate cet, tata īśvarasya saṃsāritvaṃ prāptam | īśvara-vyatirekeṇa vā saṃsāriṇo’nyasyābhāvāt saṃsārābhāva-prasaṅgaḥ | tac cobhayam aniṣṭam, bandha-mokṣa-tad-dhetu-śāstrānarthakya-prasaṅgāt, pratyakṣādi-pramāṇa-virodhāc ca | pratyakṣeṇa tāvat sukha-duḥkha-tad-dhetu-lakṣaṇaḥ saṃsāra upalabhyate | jagad-vaicitryopalabdhe ca dharmādharma-nimittaḥ saṃsāro’numīyate | sarvam etad anupapannam ātmeśvaraikatve | na | jñānājñānayor anyatvenopapatteḥ | dūram ete viparīte viṣūcī avidyā yā ca vidyeti jñātā [kṛtaṭhuttaṃ 1.2.4] tathā tayor vidyāvidyā-viṣayayoḥ phala-bhedo’pi viruddho nirdiṣṭaḥ—śreyaś ca preyaś ca [kṛtaṭhuttaṃ 1.2.2] iti | vidyā-viṣayaḥ śreyaḥ, preyas tv avidyā-kāryam iti | tathā ca vyāsaḥ—dvāv imāv atha panthānau [mātrbh 12.241.6] ity ādi, imau dvāv eva panthānāv ity ādi ca | iha ca dve niṣṭhe ukte | avidyā ca saha kāryeṇa vidyayā hātavyeti śruti-smṛti-nyāyebhyo’vagamyate |
śrutayas tāvat—iha ced avedīd atha satyam asti na ced ihāvedīn mahatī vinaṣṭiḥ [kṛtenauttaṃ 2.5],
tam evaṃ vidvān amṛta iha bhavati [sthitaitteṇa 3.12], nānyaḥ panthā vidyate’yanāya [śāstrvetuttaṃ 3.8] vidvān na bibheti kutaścana [sthitaittuttaṃ 2.9] |
aviduṣas tu—atha tasya bhayaṃ bhavati [sthitaittuttaṃ 2.7], avidyāyām antare vartamānāḥ [kṛtaṭhuttaṃ 1.2.5], brahma veda brahmaiva bhavati [mātruṇḍuttaṃ 3.2.9], anyo’sāv anyo’ham asmīti na sa veda yathā paśur evaṃ sa devānāṃ [bhāvātmauttaṃ 1.4.10] | ātmavid yaḥ sa idaṃ sarvaṃ bhavati [bhāvātmauttaṃ 1.4.10], yadā carmavat [śāstrvetuttaṃ 6.20] ity ādyāḥ sahasraśaḥ |
smṛtayaś ca—ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ [gītā 5.25], ihaiva tair jitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ [gītā 5.19], samaṃ paśyan hi sarvatra [gītā 13.29] ity ādyāḥ |
nyāyataś ca—
sarpān kuśāgrāṇi tathodapānaṃ
jñātvā manuṣyāḥ parivarjayanti |
ajñānatas tatra patanti kecij jñāne
phalaṃ paśya yathā-viśiṣṭam || [mātrbh 12.201.17] iti |
tathā ca—dehādiṣu ātma-buddhir avidvān rāga-dveṣādi-prayukto dharmādharmānuṣṭhāna-kṛj jāyate mriyate cety avagamyate | dehādi-vyatiriktātma-darśino rāga-dveṣādi-prahāṇāpekṣa-dharmādharma-pravṛtty-upaśamān mucyanta iti na kenacit pratyākhyātuṃ śakyaṃ nyāyataḥ | tatraivaṃ sati, kṣetrajñasyeśvarasyaiva sato’vidyā-kṛtopādhi-bhedataḥ saṃsāritvam iva bhavati, yathā dehādy-ātmatvam ātmanaḥ | sarva-jantūnāṃ hi prasiddho dehādiṣv anātmasu ātma-bhāvo niścito’vidyā-kṛtaḥ, yathā sthāṇau puruṣa-niścayaḥ | na caitāvatā puruṣa-dharmaḥ sthāṇor bhavati, sthāṇu-dharmo vā puruṣasya | tathā na caitanya-dharmo dehasya, deha-dharmo vā cetanasya sukha-duḥkha-mohātmakatvādir ātmano na yuktaḥ | avidyā-kṛtatvāviśeṣāt, jarā-mṛtyuvat |
na, atulyatvāt | iti cet—sthāṇu-puruṣau jñeyāv eva santau jñātrānyonyasminn adhyastāv avidyayā | dehātmanos tu jñeya-jñātror eva itaretarādhyāsaḥ, iti na samo dṛṣṭāntaḥ |
ato deha-dharmo jñeyo’pi jñātur ātmano bhavatīti cet, na | acaitanyādi-prasaṅgāt | yadi hi jñeyasya dehādeḥ kṣetrasya dharmāḥ sukha-duḥkha-mohecchādayo jñātur bhavanti, tarhi, jñeyasya kṣetrasya dharmāḥ kecit ātmano bhavanty avidyādhyāropitāḥ, jarā-maraṇādayas tu na bhavantīti viśeṣa-hetur vaktavyaḥ | na bhavantīty asty anumānaṃ—avidyādhyāropitatvāj jarā-maraṇādivad iti, heyatvāt, upādeyatvāc cety ādi |
tatraivaṃ sati, kartṛtva-bhoktṛtva-lakṣaṇaḥ saṃsāro jñeya-stho jñātary avidyayādhyāropita iti, na tena jñātuḥ kiṃcid duṣyati | yathā bālair adhyāropitenākāśasya tala-malinatvādinā |
evaṃ ca sati, sarva-kṣetreṣv api sato bhagavataḥ kṣetrajñasyeśvarasya saṃsāritva-gandha-mātram api nāśaṅkayam | na hi kvacid api loke’vidyādhyastena dharmeṇa kasyacid upakāro’pakāro vā dṛṣṭaḥ |
yat tūktaṃ—na samo dṛṣṭānta iti, tad asat | kathaṃ ? avidyādhyāsa-mātraṃ hi dṛṣṭānta-dārṣṭāntikayoḥ sādharmyaṃ vivakṣitam | tan na vyabhicarati | yat tu jñātari vyabhicaratīti manyase, tasyāpy anaikāntikatvaṃ darśitaṃ jarādibhiḥ ||
avidyāvattvāt kṣetrajñasya saṃsāritvam iti cet, na | avidyāyās tāmasatvāt | tāmaso hi pratyayaḥ, āvaraṇātmakatvād avidyā viparīta-grāhakaḥ, saṃśayopasthāpako vā, agrahaṇātmako vā | viveka-prakāśa-bhāve tad-abhāvāt tāmase cāvaraṇātmake timirādi-doṣe saty agrahaṇāder avidyā-trayasya upalabdheḥ ||
atrāha—evaṃ tarhi jñātṛ-dharmo’vidyā | na | karaṇe cakṣuṣi taimirikatvādi-doṣopalabdheḥ | yat tu manyase—jñātṛ-dharmo’vidyā, tad eva cāvidyā-dharmavattvaṃ kṣetrajñasya saṃsāritvam | tatra yad uktam īśvara eva kṣetrajñaḥ, na saṃsārīty etad ayuktam iti, tan na | yathā karaṇe cakṣuṣi viparīta-grāhakādi-doṣasya darśanāt | na viparītādi-grahaṇaṃ tan-nimittaṃ vā taimirikatvādi-doṣo grahītuḥ, cakṣuṣaḥ saṃskāreṇa timire’panīte grahītur adarśanān na grahītur dharmo yathā | tathā sarvatraivāgrahaṇa-viparīta-saṃśaya-pratyayās tan-nimittāḥ karaṇasyaiva kasyacit bhavitum arhanti, na jñātuḥ kṣetrajñasya | saṃvedyatvāc ca teṣāṃ pradīpa-prakāśavan na jñātṛ-dharmatvam | saṃvedyatvād eva svātma-vyatirikta-saṃvedyatvam | sarva-karaṇa-viyoge ca kaivalye sarva-vādibhir avidyādi-doṣavat-tvānabhyupagamāt | ātmano yadi kṣetrajñasyāgny-uṣṇavat svo dharmaḥ, tato na kadācid api tena viyogaḥ syāt | avikriyasya ca vyomavat sarva-gatasyāmūrtasya ātmanaḥ kenacit saṃyoga-viyogānupapatteḥ, siddhaṃ kṣetrajñasya nityam eveśvaratvam | anāditvān nirguṇatvād [gītā 13.32] ity ādīśvara-vacanāc ca ||
nanv evaṃ sati saṃsāra-saṃsāritvābhāve śāstrānarthakyādi-doṣaḥ syād iti cet, na | sarvair abhyupagatatvāt | sarvair hy ātma-vādibhir abhyupagato doṣo naikena parihartavyo bhavati | katham abhyupagata iti ? muktātmanāṃ hi saṃsāra-saṃsāritva-vyavahārābhāvaḥ sarvair eva ātma-vādibhir iṣyate | na ca teṣāṃ śāstrānarthakyādi-doṣa-prāptir abhyupagatā | tathā naḥ kṣetrajñānām īśvaraikatve sati, śāstrānarthakyaṃ bhavatu | avidyā-viṣaye cārthavattvaṃ—yathā dvaitināṃ sarveṣāṃ bandhāvasthāyām eva śāstrādy-arthavattvam, na muktāvasthāyām, evam ||
nanv ātmano bandha-muktāvasthe paramārthata eva vastu-bhūte dvaitināṃ sarveṣām | ato heyopādeya-tat-sādhana-sad-bhāve śāstrādy-arthavattvaṃ syāt | advaitināṃ punaḥ, dvaitasyāparamārthatvāt, avidyā-kṛtatvād bandhāvasthāyāś cātmano’paramārthatve nirviṣayatvāt, śāstrādyānarthakyam iti cet, na | ātmano’vasthā-bhedānupapatteḥ | yadi tāvat ātmano bandha-muktāvasthe, yugapat syātām, krameṇa vā | yugapat tāvat virodhān na saṃbhavataḥ sthiti-gatī ivaikasmin | krama-bhāvitve ca, nirnimittatvaṃ sa-nimittatvaṃ vā ? nirnimittatve’nirmokṣa-prasaṅgaḥ | sa-nimittatve ca svato’bhāvāt aparamārthatva-prasaṅgaḥ | tathā ca saty abhyupagama-hāniḥ |
kiṃ ca, bandha-muktāvasthayoḥ paurvāparya-nirūpaṇāyāṃ bandhāvasthā pūrvaṃ prakalpyā, anādimaty antavatī ca | tac ca pramāṇa-viruddham | tathā mokṣāvasthādimaty anantā ca pramāṇa-viruddhaivābhyupagamyate | na cāvasthāvato’vasthāntaraṃ gacchato nityatvam upapādayituṃ śakyam | athānityatva-doṣa-parihārāya bandha-muktāvasthā-bhedo na kalpyate | ato dvaitinām api śāstrānarthakyādi-doṣo’parihārya eva | iti samānatvān nādvaita-vādinā parihartavyo doṣaḥ ||
na ca śāstrānarthakyam, yathā-prasiddhāvidvat-puruṣa-viṣayatvāc chāstrasya | aviduṣāṃ hi phala-hetvor anātmanor ātma-darśanam, na viduṣām | viduṣāṃ hi phala-hetubhyām ātmano’nyatva-darśane sati, tayor aham ity ātma-darśanānupapatteḥ | na hy atyanta-mūḍha unmattādir api jalāgnyoś chāyā-prakāśayor vaikātmyaṃ paśyati | kim uta vivekī | tasmān na vidhi-pratiṣedha-śāstraṃ tāvat phala-hetubhyām ātmano’nyatva-darśino bhavati |
na hi “devadatta, tvam idaṃ kuru” iti kasmiṃścit karmaṇi niyukte, “viṣṇumitro’haṃ niyuktaḥ” iti tatra-stho niyogaṃ sṛṇvann api pratipadyate | viyoga-viṣaya-vivekāgrahaṇāt tūpapadyate pratipattiḥ | tathā phala-hetvor api ||
nanu prākṛta-saṃbandhāpekṣayā yuktaiva pratipattiḥ śāstrārtha-viṣayā—phala-hetubhyām anyātma-viṣaya-darśane’pi sati—iṣṭa-phala-hetau pravartito’smi, aniṣṭa-phala-hetoś ca nivartito’smīti | yathā pitṛ-putrādīnām itaretarātmānyatva-darśane saty apy anyonya-niyoga-pratiṣedhārtha-pratipattiḥ | na | vyatiriktātma-darśana-pratipatteḥ prāg eva phala-hetvor ātmābhimānasya siddhatvāt | pratipanna-niyoga-pratiṣedhārtho hi phala-hetubhyām ātmano’nyatvaṃ pratipadyate, na pūrvam | tasmād vidhi-pratiṣedha-śāstram avidvad-viṣayam iti siddham ||
nanu svarga-kāmo yajeta [ātmapśravaṇrsāṅkhy. 10.2.1] na kalañjaṃ bhakṣayed ity ādāv ātma-vyatireka-darśinām apravṛttau, kevala-dehādy-ātma-dṛṣṭīnāṃ ca | ataḥ kartur abhāvāc chāstrānarthakyam iti cet, na | yathā-prasiddhita eva pravṛtti-nivṛtty-upapatteḥ | īśvara-kṣetrajñaikatva-darśī brahma-vit tāvan na pravartate | tathā nairātmyavādy api nāsti para-loka iti na pravartate | yathā-prasiddhitas tu vidhi-pratiṣedha-śāstra-śravaṇānyathānupapattyānumitātmāstitva ātma-viśeṣānabhijñaḥ karma-phala-saṃjāta-tṛṣṇaḥ śraddadhānatayā ca pravartate | iti sarveṣāṃ na pratyakṣam | ato na śāstrānarthakyam ||
vivekinām apravṛtti-darśanāt tad-anugāminām apravṛttau śāstrānarthakyam iti cet, na | kasyacid eva vivekopapatteḥ | anekeṣu hi prāṇiṣu kaścid eva vivekī syāt, yathedānīm | na ca vivekinam anuvartante mūḍhāḥ, rāgādi-doṣa-tantratvāt pravṛtteḥ, abhicaraṇādau ca pravṛtti-darśanāt, svābhāvyāc ca pravṛtteḥ | svabhāvas tu pravartate [gītā 5.14] iti hi uktam ||
tasmāt avidyā-mātraṃ saṃsāro yathā-dṛṣṭa-viṣaya eva | na kṣetrajñasya kevalasyāvidyā tat-kāryaṃ ca | na ca mithyā-jñānaṃ paramārtha-vastu dūṣayituṃ samartham | na hy ūṣara-deśaṃ snehena paṅkī-kartuṃ śaknoti marīcy-udakam | tathāvidyā kṣetrajñasya na kiṃcit kartuṃ śaknoti | ataś cedam uktaṃ—kṣetrajñaṃ cāpi māṃ viddhi | ajñānenāvṛtaṃ jñānaṃ [gītā 5.15] iti ca ||
atha kim idaṃ saṃsāriṇām ivāham evaṃ mamaivedam iti paṇḍitānām api ? sṛṇu | idaṃ tat pāṇḍityam, yat kṣetra evātma-darśanam | yadi punaḥ kṣetrajñam avikriyaṃ paśyeyus tato na bhogaṃ karma vākāṅkṣeyur mama syād iti | vikriyaiva bhoga-karmaṇī | athaivaṃ sati, phalārthitvād avidvān pravartate | viduṣaḥ punar avikriyātma-darśinaḥ phalārthitvābhāvāt pravṛtty-anupapattau kārya-karaṇa-saṃghāta-vyāpāroparame nivṛttir upacaryate ||
idaṃ cānyat pāṇḍityaṃ kasyacid astu—kṣetrajña īśvara eva | kṣetraṃ cānyat kṣetrajñasyaiva viṣayaḥ | ahaṃ tu saṃsārī sukhī duḥkhī ca | saṃsāroparamaś ca mama kartavyaḥ kṣetra-kṣetrajña-vijñānena, dhyānena ceśvaraṃ kṣetrajñaṃ sākṣāt kṛtvā tat-svarūpāvasthāneneti | yaś caivaṃ budhyate, yaś ca bodhayati, nāsau kṣetrajña iti | evaṃ manvāno yaḥ sa paṇḍitāpaśabdaḥ | saṃsāra-mokṣayoḥ śāstrasya cārthavattvaṃ karomīti | ātmahā svayaṃ mūḍho’nyāṃ ca vyāmohayati śāstrārtha-saṃpradāya-rahitatvāt, śruta-hānim aśruta-kalpanāṃ ca kurvan | tasmāt asaṃpradāya-vit sarva-śāstra-vid api mūrkhavad eva upekṣaṇīyaḥ ||
yat tūktam īśvarasya kṣetrajñaikatve saṃsāritvaṃ prāpnoti | kṣetrajñānāṃ ceśvaraikatve saṃsāriṇo’bhāvāt saṃsārābhāva-prasaṅga iti | etau doṣau pratyuktau vidyāvidyayor vailakṣaṇyābhyupagamād iti | kathaṃ ? avidyā-parikalpita-doṣeṇa tad-viṣayaṃ vastu pāramārthikaṃ na duṣyatīti | tathā ca dṛṣṭanto darśitaḥ—marīcy-ambhasā ūṣara-deśo na paṅkīkriyata iti | saṃsāriṇo’bhāvāt saṃsārābhāva-prasaṅga-doṣo’pi saṃsāra-saṃsāriṇor avidyā-kalpitatvopapattyā pratyuktaḥ ||
nanu avidyāvattvam eva kṣetrajñasya saṃsāritva-doṣaḥ | tat-kṛtaṃ ca sukhitva-duḥkhitvādi pratyakṣam upalabhyate iti cet, na | jñeyasya kṣetra-dharmatvāt, jñātuḥ kṣetrajñasya tat-kṛta-doṣānupapatteḥ | yāvat kiṃcit kṣetrajñasya doṣa-jātam avidyamānam āsañjayasi, tasya jñeyatvopapatteḥ kṣetra-dharmatvam eva, na kṣetrajña-dharmatvam | na ca tena kṣetrajño duṣyati, jñeyena jñātuḥ saṃsargānupapatteḥ | yadi hi saṃsargaḥ syāt, jñeyatvam eva nopapadyeta | yady ātmano dharmo’vidyāvattvaṃ duḥkhitvādi ca kathaṃ bhoḥ pratyakṣam upalabhyate | kathaṃ vā kṣetrajña-dharmaḥ | jñeyaṃ ca sarvaṃ kṣetraṃ jñātaiva kṣetrajña ity avadhārite, avidyā-duḥkhitvādeḥ kṣetrajña-viśeṣaṇatvaṃ kṣetrajña-dharmatvaṃ tasya ca pratyakṣopalabhyatvam iti viruddham ucyate’vidyā-mātrāvaṣṭambhāt kevalam ||
atrāha—sāvidyā kasya ? iti | yasya dṛśyate tasyaiva | kasya dṛśyate ? iti | atrocyate—avidyā kasya dṛśyate iti praśno nirarthakaḥ | kathaṃ ? dṛśyate ced avidyā, tadvantam api paśyasi | na ca tadvaty upalabhyamāne sā kasya ? iti praśno yuktaḥ | na hi gomati upalabhyamāne gāvaḥ kasya ? iti praśno’rthavān bhavati |
nanu viṣamo dṛṣṭāntaḥ | gavāṃ tadvataś ca pratyakṣatvāt tat-saṃbandho’pi pratyakṣa iti praśno nirarthakaḥ | na tathāvidyā tadvāṃś ca pratyakṣau, yataḥ praśno nirarthakaḥ syāt | apratyakṣeṇāvidyāvatāvidyā-saṃbandhe jñāte, kiṃ tava syāt ? avidyāyā anartha-hetutvāt parihartavyā syāt | yasyāvidyā, sa tāṃ parihariṣyati |
nanu mamaivāvidyā | jānāsi tarhy avidyāṃ tadvantaṃ ca ātmānam | jānāmi, na tu pratyakṣeṇa | anumānenaś cej jānāsi, kathaṃ saṃbandhagrahaṇaṃ ? na hi tava jñātuḥ jñeya-bhūtayāvidyayā tat-kāle saṃbandho grahītuṃ śakyate, avidyāyā viṣayatvenaiva jñātur upayuktatvāt | na ca jñātur avidyāyā ca saṃbandhasya yo grahītā, jñānaṃ cānyat tad-viṣayaṃ saṃbhavati | anavasthā-prāpteḥ | yadi jñātrāpi jñeya-saṃbandho jñāyate, anyo jñātā kalpyaḥ syāt, tasyāpy anyaḥ, tasyāpy anyaḥ ity anavasthāparihāryā | yadi punar avidyā jñeyā, anyad vā jñeyaṃ jñeyam eva | tathā jñātāpi jñātaiva, na jñeyaṃ bhavati | yadā caivam, avidyā-duḥkhitvādyair na jñātuḥ kṣetrajñasya kiṃcit duṣyati ||
nanu ayam eva doṣaḥ, yat doṣavat-kṣetra-vijñātṛtvam | na ca vijñāna-svarūpasyaivāvikriyasya vijñātṛtvopacārāt | yathoṣṇatā-mātreṇāgnes tapti-kriyopacāraḥ, tadvat | yathātra bhagavatā kriyākāraka-phalātmatvābhāva ātmani svata eva darśitaḥ—avidyādhyāropita eva kriyā-kārakādir ātmany upacaryate | tathā tatra tatra ya enaṃ vetti hantāraṃ [gītā 2.19], prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [gītā 3.27], nādatte kasyacit pāpaṃ [gītā 5.15] ity ādi-prakaraṇeṣu darśitaḥ | tathaiva ca vyākhyātam asmābhiḥ | uttareṣu ca prakaraṇeṣu darśayiṣyāmaḥ ||
hanta ! tarhy ātmani kriyā-kāraka-phalātmatāyāḥ svato’bhāve, avidyayā cādhyāropitatve, karmāṇy avidvat-kartavyāny eva, na viduṣām iti prāptam | satyam evaṃ prāptam, etad eva ca na hi deha-bhṛtā śakyam ity atra darśayiṣyāmaḥ | sarva-śāstrārthopasaṃhāra-prakaraṇe ca samāsenaiva kaunteya niṣṭhā jñānasya yā parā ity atra viśeṣato darśayiṣyāmaḥ | alam iha bahu-prapañcanena, iti upasaṃhriyate

Rāmānuja

devamanuṣyādisarvakṣetreṣu veditṛtvākāraṃ kṣetrajñaṃ ca māṃ viddhi madātmakaṃ viddhi; kṣetrajñaṃ cāpīti apiśabdāt kṣetram api māṃ viddhīty uktam iti gamyate / yathā kṣetraṃ kṣetrajñaviśeṣaṇataikasvabhāvatayā tadapṛthaksiddheḥ tatsāmānādhikaraṇyenaiva nirdeśyam, tathā kṣetraṃ kṣetrajñaṃ ca madviśeṣaṇataikasvabhāvatayā madapṛthaksiddheḥ matsāmānādhikaraṇyenaiva nirdeśyau viddhi / pṛthivyādisaṃghātarūpasya kṣetrasya kṣetrajñasya ca bhagavaccharīrataikasvarūpatayā bhagavadātmakatvaṃ śrutayo vadanti, „yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīm antaro yamayati sa ta ātmāntaryāmy amṛtaḥ” ity ārabhya, „ya ātmani tiṣṭhan ātmano 'ntaro yam ātmā na veda yasyātmā śarīraṃ ya ātmānam antaro yamayati sa ta ātmāntaryāmy amṛtaḥ” ity ādyāḥ / idam evāntaryāmitayā sarvakṣetrajñānām ātmatvenāvasthānaṃ bhagavataḥ tatsāmānādhikaraṇyena vyapadeśahetuḥ / „aham ātmā guḍākeśa sarvabhūtāśayasthitaḥ”, „na tad asti vinā yat syān mayā bhūtaṃ carācaram” ,”viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat” iti purastād upariṣṭāc cābhidhāya, madhye sāmānādhikaraṇyena vyapadiśati, „ādityānām ahaṃ viṣṇuḥ” ityādinā / yad idaṃ kṣetrakṣetrajñayoḥ vivekaviṣayaṃ tayor madātmakatvaviṣayaṃ ca jñānam uktam, tad evopādeyaṃ jñānam iti mama matam / kecid āhuḥ „kṣetrajñaṃ cāpi māṃ viddhi” iti sāmānādhikaraṇyenaikatvam avagamyate / tataś ceśvarasyaiva sato 'jñānāt kṣetrajñatvam iva bhavatīty abhyupagantavyam / tannivṛttyarthaś cāyam ekatvopadeśaḥ / anena ca āptatamabhagavadupadeśena, „rajjur eṣā na sarpaḥ” ity āptopadeśena sarpatvabhramanivṛttivat kṣetrajñatvabhramo nivartate iti /
te praṣṭavyāḥ ayam upadeṣṭā bhagavān vāsudevaḥ parameśvaraḥ kim ātmayāthātmyasākṣātkāreṇa nivṛttājñānaḥ uta neti / nivṛttājñānaś cet, nirviśeṣacinmātraikasvarūpe ātmani anyatadrūpādhyāsāsaṃbhāvanayā kaunteyādibhedadarśanaṃ, tān praty upadeśādivyāpārāś ca na saṃbhavanti / athātmasākṣātkārābhāvād anivṛttājñānaḥ, na tarhy ajñatvād evātmajñānopadeśasaṃbhavaḥ; „upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ” iti hy uktam / ata evam ādivādā anākalitaśrutismṛtītihāsapurāṇanyāyasvavāgvirodhair ajñānibhir jaganmohanāya pravartitā ity anādaraṇīyāḥ / atredaṃ tattvam
acidvastunaś cidvastunaḥ parasya ca brahmaṇo bhogyatvena bhoktṛtvena ceśitṛtvena ca svarūpavivekam āhuḥ kāścana śrutayaḥ, „asmān māyī sṛjate viśvam etat tasmiṃś cānyo māyayā sanniruddhaḥ”, „māyāṃ tu prakṛtiṃ vidyān māyinaṃ tu maheśvaraṃ”, „kṣaraṃ pradhānam amṛtākṣaraṃ haraḥ kṣarātmānāv īśate deva ekaḥ” amṛtākṣaraṃ haraḥ iti bhoktā nirdiśyate; pradhānam ātmano bhogyatvena haratīti haraḥ „sa kāraṇaṃ karaṇādhipādhipo na cāsya kaściñ janitā na cādhipaḥ”, „pradhānakṣetrajñapatir guṇeśaḥ”, „patiṃ viśvasyātmeśvaraṃ śāśvataṃ śivam acyutam”, „jñājñau dvāv ajāv īśanīśau”, „nityo nityānāṃ cetanaś cetanānām eko bahūnāṃ yo vidadhāti kāmān”, „bhoktā bhogyaṃ preritāraṃ ca matvā”, „pṛthagātmānaṃ preritāraṃ ca matvā juṣṭas tatas tenāmṛtatvam eti”, „tayor anyaḥ pippalaṃ svādv atty anaśnann anyo 'bhicākaśīti”, „ajām ekāṃ lohitaśuklakṛṣṇāṃ bahvīṃ prajāṃ janayantīṃ sarūpām / ajo hy eko juṣamāṇo 'nuśete jahāty enāṃ bhuktabhogām ajo 'nyaḥ” ityādyāḥ / atrāpi, „ahaṅkāra itīyaṃ me bhinnā prakṛtir aṣṭadhā / apareyam itas tv anyāṃ prakṛtiṃ viddhi me parām / jīvabhūtāṃ”, „sarvabhūtāni kauntteya prakṛtiṃ yānti māmikām / kalpakṣaye punas tāni kalpādau visṛjāmy aham // prakṛtiṃ svām avaṣṭabhya visṛjāmi punaḥ punaḥ / bhūtagrāmam imaṃ kṛtsnam avaśaṃ prakṛter vaśāt // ….. mayādhyakṣeṇa prakṛtis sūyate sacarācaram / hetunānena kaunteya jagad dhi parivartate // BhGR_13.”, „prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv api”, „mama yonir mahad brahma tasmin garbhaṃ dadhāmy aham / saṃbhavas sarvabhūtānāṃ tato bhavati bhārata” iti / jagadyonibhūtaṃ mahad brahma madīyaṃ prakṛtyākhyaṃ bhūtasūkṣmam acidvastu yat, tasmin cetanākhyaṃ garbhaṃ saṃyojayāmi; tato matsaṅkalpakṛtāc cidacitsaṃsargād eva devādisthāvarāntānām acinmiśrāṇāṃ sarvabhūtānāṃ saṃbhavo bhavatītyarthaḥ /
evaṃ bhoktṛbhogyarūpeṇāvasthitayoḥ sarvāvasthāvasthitayoś cidacitoḥ paramapuruṣaśarīratayā tanniyāmyatvena tadapṛthaksthitiṃ paramapuruṣasya cātmatvam āhuḥ kāścana śrutayaḥ, „yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīm antaro yamayati” ity ārabhya, „ya ātmani tiṣṭhan ātmano 'ntaro yam ātmā na veda yasyātmā śarīraṃ ya ātmānam antaro yamayati sa ta ātmāntaryāmyamṛtāḥ” iti; tathā, „yaḥ pṛthivīm antare sañcaran yasya pṛthivī śarīraṃ yaṃ pṛthivī na veda” ity ārabhya, yo 'kṣaram antare sañcaran yasyākṣaraṃ śarīraṃ yam akṣaraṃ na veda”, „yo mṛtyum antare sañcaran yasya mṛtyuś śarīraṃ yaṃ mṛtyur na veda eṣa sarvabhūtāntarātmāpahatapāpmā divyo deva eko nārāyaṇa”, atra mṛtyuśabdena tamaśśabdavācyaṃ sūkṣmāvastham acidvastv abhidhīyate, asyām evopaniṣadi, „avyaktam akṣare līyate akṣaraṃ tamasi līyate” iti vacanāt „antaḥpraviṣṭaś śāstā janānāṃ sarvātmā” iti ca / evaṃ sarvāvasthāvasthitacidacidvastuśarīratayā tatprakāraḥ paramapuruṣa eva kāryāvasthakāraṇāvasthajagadrūpeṇāvasthita itīmam arthaṃ jñāpayituṃ kāścana śrutayaḥ kāryāvathaṃ kāraṇāvathaṃ ca jagat sa evety āhuḥ, „sad eva somyedam agra āsīd ekam evādvitīyam”, „tad aikṣata bahu syāṃ prajāyeyeti / tat tejo 'sṛjata” ity ārabhya, „sanmūlās somyemās sarvāḥ prajās sadāyatanās satpratiṣṭhā”, „aitadātmyam idaṃ sarvaṃ tat satyaṃ sa ātmā tat tvam asi śvetaketo” iti / tathā, „so 'kāmayata, bahu syāṃ prajāyeyeti / sa tapo 'tapyata, sa tapas taptvā, idaṃ sarvam asṛjata” ity ārabhya, „satyaṃ cāmṛtaṃ ca satyam abhavat” iti / atrāpi śrutyantarasiddhiś cidacitoḥ paramapuruṣasya ca svarūpavivekaḥ smāritaḥ, „hantāham imās tisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇi”, „tat sṛṣṭvā, tad evānupraviśat, tadanupraviśya, sac ca tyac cābhavat ….. vijñānaṃ cāvijñānaṃ ca satyaṃ cānṛtaṃ ca satyam abhavat” iti ca / evaṃbhūtam eva nāmarūpavyākaraṇam, „tad dhedaṃ tarhy avyākṛtam āsīt, tannāmarūpābhyāṃ vyākriyata” ity atrāpy uktam /
ataḥ kāryāvasthaḥ kāraṇāvasthaś ca sthūlasūkṣmacidacidvastuśarīraḥ paramapuruṣa eveti, kāraṇāt kāryasyānanyatvena kāraṇavijñānena kāryasya jñātatayaikavijñānena sarvavijñānaṃ ca samīhitam upapannataram / „hantāham imās tisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇi” iti, „tisro devatāḥ” iti sarvam acidvastu nirdiśya tatra svātmakajīvānupraveśena nāmarūpavyākaraṇavacanāt sarve vācakāḥ śabdāḥ acijjīvaviśiṣṭaparamātmana eva vācakā iti kāraṇāvasthaparamātmavācinā śabdena kāryavācinaḥ śabdasya sāmānādhikaraṇyaṃ mukhyavṛttam / ataḥ sthūlasūkṣmacidacitprakāraṃ brahmaiva kāryaṃ kāraṇaṃ ceti brahmopādānaṃ jagat / sūkṣmacidacidvastuśarīraṃ brahmaiva kāraṇam iti jagato brahmopādānatve 'pi saṃghātasyopādānatvena cidacitor brahmaṇaś ca svabhāvāsaṅkaro 'py upapannataraḥ / yathā śuklakṛṣṇaraktatantusaṃghātopādānatve 'pi citrapaṭasya tattattantupradeśa eva śauklyādisaṃbandha iti kāryāvasthāyām api na sarvatra varṇasaṅkaraḥ tathā cidacidīśvarasaṃghātopādānatve 'pi jagataḥ kāryāvasthāyām api bhoktṛtvabhogyatvaniyantṛtvādyasaṅkaraḥ / tantūnāṃ pṛthaksthitiyogyānām eva puruṣecchayā kadācit saṃhatānāṃ kāraṇatvaṃ kāryatvaṃ ca; iha tu cidacitos sarvāvasthayoḥ paramapuruṣaśarīratvena tatprakāratayaiva padārthatvāt tatprakāraḥ paramapuruṣa eva karāṇa kāryaṃ ca; sa eva sarvadā sarvaśabdavācya iti viśeṣaḥ / svabhāvabhedas tadasaṅkaraś ca tatra cātra ca tulyaḥ / evaṃ ca sati parasya brahmaṇaḥ kāryānupraveśe 'pi svarūpānyathābhāvābhāvād avikṛtatvam upapannataram / sthūlāvasthasya nāmarūpavibhāgavibhaktasya cidacidvastunaḥ ātmatayāvasthānāt kāryatvam apy upapannam / avasthāntarāpattir eva hi kāryatā / nirguṇavādāś ca parasya brahmaṇo heyaguṇasaṃbandhābhāvād upapadyante / „apahatapāpmā vijaro vimṛtyur viśoko vijighatso 'pipāsaḥ” iti heyaguṇān pratiṣidhya, „satyakāmas satyasaṅkalpaḥ” iti kalyāṇaguṇagaṇān vidadhatīyaṃ śrutir eva anyatra sāmānyenāvagataṃ guṇaniṣedhaṃ heyaguṇaviṣayaṃ vyavasthāpayati / jñānasvarūpa brahma iti vādaś ca sarvajñasya sarvaśakter nikhilaheyapratyanīkakaylāṇaguṇākarasya brahmaṇaḥ svarūpaṃ jñānaikanirūpaṇīyaṃ svaprakāśatayā jñānasvarūpaṃ cety abhyupagamād upapannataraḥ / „yas sarvajñaḥ sarvavit”, „parāsya śaktir vividhaiva śrūyate svābhāvikī jñānabalakriyā ca, „vijñātāram are kena vijānīyāt” ityādikāḥ jñātṛtvam āvedayanti / „satyaṃ jñānam” ityādikāś ca jñānaikanirūpaṇīyatayā svaprakāśatayā ca jñānasvarūpatām / „so 'kāmayata bahu syām”, „tad aikṣata bahu syām”, „tan nāmarūpābhyām eva vyākriyata” iti brahmaiva svasaṅkalpād vicitrasthiratrasarūpatayā nānāprakāram avasthitam iti tatpratyanīkābrahmātmakavastunānātvam atattvam iti pratiṣidhyate, „mṛtyuḥ sa mṛtyum āpnoti ya iha nāneva paśyati ….. neha nānāsti kiñcana”, „yatra hi dvaitam iva bhavati tad itara itaraṃ paśyati / yatra tv asya sarvam ātmaivābhūt tat kena kaṃ paśyet” ityādinā / na punaḥ, „bahu syāṃ prajāyeya” ityādiśrutisiddhaṃ svasaṅkalpakṛtaṃ brahmaṇo nānānāmarūpabhāktvena nānāprakāratvam api niṣidhyate / „yatra tv asya sarvam ātmaivābhūt” iti niṣedhavākyārambhe ca tat sthāpitam, „sarvaṃ taṃ parādād yo 'nyatarātmanas sarvaṃ veda”, „tasya etasya mahato bhūtasya niśśvasitam etad yad ṛgvedaḥ” ityādinā /
evaṃ cidacidīśvarāṇāṃ svarūpabhedaṃ svabhāvabhedaṃ ca vadantīnāṃ kāryakāraṇabhāvaṃ kāryakāraṇayor ananyatvaṃ vadantīnāṃ ca sarvāsāṃ śrutīnām avirodhaḥ, cidacitoḥ paramātmanaś ca sarvadā śarīrātmabhāvaṃ śarīrabhūtayoḥ kāraṇadaśāyāṃ nāmarūpavibhāgānarhasūkṣmadaśāpattiṃ kāryadaśāyāṃ ca tadarhasthūladaśāpattiṃ vadantībhiḥ śrutibhir eva jñāyata iti brahmājñānavādasyāupādhikabrahmabhedavādasya anyasyāpi apanyāyamūlasya sakalaśrutiviruddhasya na kathaṃcid apy avakāśo dṛśyata ity alam ativistareṇa

Śrīdhara

tad evaṃ saṃsāriṇaḥ svarūpam uktam | idānīṃ tasyaiva pāramārthikam asaṃsāri-svarūpam āha kṣetrajñam iti | ta ca kṣetrajñaṃ saṃsāriṇaṃ jīvaṃ vastutaḥ sarva-kṣetreṣv anugataṃ mām eva viddhi | tattvam asi iti śrutyā lakṣitena cid-aṃśena mad-rūpasyoktatvāt ādarārtham eva taj-jñānaṃ stauti | kṣetra-kṣetrajñayor yad evaṃ vailakṣaṇeyan jñānaṃ tad eva mokṣa-hetutvān mama jñanaṃ matam | anyat tu vṛthā-pāṇḍityam | bandha-hetutvād ity arthaḥ | tad uktaṃ —
tat karma yan na bandhāya
sā vidyā yā vimuktaye |
āyāsāyāparaṃ karma
vidyānyā śilpa-naipuṇam || iti |

Madhusūdana

evaṃ dehendriyādi-vilakṣaṇaṃ sva-prakāśaṃ kṣetrajñam abhidhāya tasya pāramārthikaṃ tattvam asaṃsāri-paramātmanaikyam āha kṣetrajñam apīti |
sarva-kṣetreṣu ya ekaḥ kṣetrajñaḥ svaprakāśa-caitanya-rūpo nityo vibhuś ca tam avidyādhyāropita-kartṛtva-bhoktṛtvādi-saṃsāra-dharmaṃ kṣetrajñam avidyaka-rūpa-parityāgena mām īśvaram asaṃsāriṇam advitīya-brahmānanda-rūpaṃ viddhi jānīhi | he bhārata ! evaṃ ca kṣetraṃ māyā-kalpitaṃ mithyā | kṣetrajñaś ca paramārtha-satyas tad-bhramādhiṣṭhānam iti kṣetra-kṣetrajñayor yaj jñānaṃ tad eva mokṣa-sādhanatvāj jñānam avidyā-virodhi-prakāśa-rūpaṃ mama matam anyat tv ajñānam eva tad-virodhitvād ity abhiprāyaḥ |
atra jīveśvarayor āvidyako bhedaḥ pāramārthikas tv abheda ity atra yuktayo bhāṣya-kṛdbhir varṇitāḥ | asmābhis tu grantha-vistara-bhayāt prāg eva bahudhoktatvāc ca nopanyastāḥ

Viśvanātha

evaṃ kṣetra-jñānāt jīvātmanaḥ kṣetrajñatvam uktam, paramātmanas tu tato 'pi kārtsnyena sarva-kṣetrajñatvāt kṣetrajñatvam āha kṣetrajñam iti | sarva-kṣetreṣu niyantṛtvena sthitaṃ māṃ paramātmānaṃ kṣetrajñaṃ viddhi | jīvānāṃ pratyekam akaika-kṣetra-jñnānāṃ tad api na kṛtsnam | mama tv ekasyaiva sarva-kṣetrajñatvaṃ kṛtsnam eveti viśeṣo jñeyaḥ | kiṃ jñānam ity apekṣāyām āha kṣetreṇa saha kṣetrajñayor jīvātma-paramātanor yaj jñānaṃ kṣetra-jīvātma-paramātmanāṃ yaj jñānam ity arthaḥ | tad eva jñānaṃ mama mataṃ sammataṃ ca | tatra -grantha-virodhād vyākhyāntareṇa ekātmavāda-pakṣo nānukartavyaḥ

Baladeva

kṣetra-jñānāj jīvātmanaḥ kṣetrajñatvam uktam | atha paramātmanas tad āha kṣetrajñaṃ cāpi mām iti | he bhārat sarva-kṣetreṣu māṃ ca kṣetrajñaṃ viddhi | apir avadhāraṇe | jīvāḥ svaṃ svaṃ kṣetraṃ svabhoga-mokṣa-sādhanaṃ jānantaḥ kṣetrajñāḥ prajāvat | ahaṃ tu sarveśvara eka eva sarvāṇi tāni bhartavyāni ca jānan tat-sarva-kṣetrajño rājavad ity arthaḥ | sarveśvarsyāpi kṣetreśvarasyāpi kṣetrajñatvaṃ —
kṣetrāṇi hi śarīrāṇi
bījaṃ cāpi śubhāśubhe |
tāni vetti sa yogātmā
tataḥ kṣetrajña ucyate || ity ādi smṛtibhyaḥ |
kiṃ jñānam ity apekṣāyām āha kṣetreti | kṣetreṇa sahitau kṣetrajñau jīva-parau kṣetra-kṣetrajñau | tat-sahitayos tayor mitho vivekena yaj-jñānaṃ tad eva jñānaṃ mama matam | tato 'nyathā tv ajñānam ity arthaḥ |
idam atra bodhyam –prakṛti-jīveśvarāṇāṃ bhogyatva-bhoktṛtva-niyantṛtva-dharmakatvān mithaḥ-sampṛktānām api teṣāṃ na tat tad-dharma-sāṅkaryaṃ citrāmbara-rūpavad ity evam āha sūtrakāraḥ — na tu dṛṣṭānta-bhāvāt iti | śrutayaś ca prakṛty-ādīnāṃ vivikta-tad-dharmakatām āhuḥ [cytwane wersety znajdują się w komentarzu Ramanudźy] –
pṛthag ātmānaṃ preritāraṃ ca matvā
juṣṭas tatas tenāmṛtatvam eti | [ŚvetU 1.6]
jñājñau dvāv ajāv īśānīśānāv ajā
hy ekā bhoktṛ-bhogārtha-yuktau | [ŚvetU 1.9]
kṣaraṃ pradhānam amṛtākṣaraṃ haraḥ
kṣarātmānāv īśate deva ekaḥ | [ŚvetU 1.10]
bhoktā bhogyaṃ preritāraṃ ca matvā
sarvaṃ proktaṃ trividhaṃ brahmam etat | [ŚvetU 1.12]
ajām ekām lohita-śukla-kṛṣṇāṃ
bahvīḥ prajāḥ sṛjamānāṃ sarūpāḥ |
ajo hy eko juṣamāṇo 'nuśete
jahāty enāṃ bhukta-bhogāṃ ajo 'nyaḥ || [ŚvetU 4.5]
pradhāna-kṣetrajña-patir guṇeśaḥ | [ŚvetU 6.16] ity ādayaḥ |
atrāpi kṣarākṣara-śabda-bodhyāt kṣetra-kṣetrajña-rūpād yugalāt svasya puruṣottamasyānyatvaṃ vakṣyati dvāv imau puruṣau ity ādibhis tasmān mithaḥ sampṛktānām api prakṛty-ādīnāṃ viviktatayā jñānaṃ tāttvikam iti |
yat tv ekātma-vādinaḥ kṣetrajñaṃ cāpi māṃ viddhi ity atra sāmānādhikaraṇya-pratītyā sarveśvarasyaiva sato 'syā vidyayaiva kṣetrajña-bhāvo rajjor iva bhujaṅgamatvam | tan-nivṛttaye harer āptatamasyedaṃ vākyaṃ kṣetrajñaṃ cāpi mām iti rajjur iyaṃ na bhujaṅga ity āpta-vākyād bhujaṅgatva-bhrāntir iva kṣetrajñatva-bhrāntir asmād vākyād vinaśyatīty āhus tat kilopadeśyāsambhavād eva nirastam iti dehino 'smin ity asya bhāṣye draṣṭavyam | evaṃ tu vyākhyātaṃ yujyate | ca-śabdaḥ kṣetra-samuccayārthaḥ | kṣetraṃ kṣetrajñaṃ ca mām eva viddhi | mad-adhīna-sthiti-pravṛttikatvān mad-vyāpyatvāc ca mad-ātmakaṃ jānīhīti | evam evoktaṃ kṣetra-ksetrajñayor iti | tayor mad-adhīna-pravṛttikatvādibhir mad-ātmakatayā yaj-jñānaṃ taj jñānaṃ mama matam ito 'nyathā tv amatam iti |

Michalski

l wiedz, Bharato, że ja jestem znawcą wszystkich pól, a wiedza o polu i o znawcy pola – jest podług mnie prawdziwą wiedzą.

Olszewski

Wiedz, synu Bharaty, że we wszystkich istotach materyalnych ja jestem Ideą materyi. Nauka, która obejmuje Materye, i Idee, jest w moich oczach prawdziwą nauką.

Dynowska

Pomnij o Bharato, iż Jam jest Znawcą Pola na polach istot wszystkich. Wiedzę o Polu, a zarazem o jego Znawcy – prawdziwą mądrością nazywam.

Sachse

Poznaj we mnie, Bharato,
znawcę pola [obecnego] we wszystkich polach.
Wiedzę o polu i znawcy pola uważam za wiedzę [prawdziwą].

Kudelska

Wiedz, Bharato, że Ja jestem znawcą pola wśród pól wszelakich,
Mądrość o polu i o jego znawcy uważam za mądrość prawdziwą.

Rucińska

To wiedz, żem znawcą jest pola we wszystkich polach, Bharato!
Poznanie pola i znawcy oznacza dla mnie poznanie,

Szuwalska

Ja jestem znawcą pola – wszystkich pól, Bharato.
Wiedz, że poznanie pola oraz jego znawcy
Jest prawdziwą mądrością. Takie jest Me zdanie.

Babkiewicz

Wiedz, że jestem, o Bharato,
znawcą pola w każdym polu.
Kto zaś pole zna i znawcę,
podług mnie, ma istną wiedzę.