Bhagavad Gītā Chapter 13, Verse 30: Krishna to Arjuna — Kṣetra-Kṣetrajña-Vibhāga-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  When the seer perceives the manifold differentiation of beings (bhuta-prthag-bhava) as rooted in a single ground, and recognizes that all apparent multiplicity expands from that one source alone, action is seen to belong entirely to prakrti in its triple-guarded transformations, never to the atman. The atman, the pure knower of the field (ksetrajna), is akarta, devoid of all limiting adjuncts (upadhi), as undivided as open space that cannot be cut. This recognition is paramarthadarsana: the seeing that holds, and such a one at that very instant becomes brahman.

  divergence: Strict non-dualism: diversity is traced wholly to maya-conditioned prakrti; atman is never even touched by karta-bhava.

• Rāmānujaviśiṣṭādvaita

  When the aspirant sees the manifold distinctions among beings — divinity, humanity, smallness, tallness — as residing in one substrate, and recognizes that this substrate is prakrti, the mode (prakara) of Brahman and not atman, then the diffusion of all further diversity (putra-pautradi-bheda-vistara) is likewise seen as proceeding from prakrti alone. At that point the seeker attains brahman: he arrives at the atman as an unbroken, undivided mass of knowledge (anavacchinna-jnana-ekakaara), the inner self whose body is this very differentiated world.

  divergence: Crucially, the unified brahman-vision here includes the world as brahman's sarira (body); seeing oneness does NOT cancel differentiation but locates it correctly in the body of the Lord.

• Madhvadvaita

  True seeing is precisely this: the jiva perceives the atman as non-agent (akarta). All the differentiated states of beings are lent their appearance of agentivity by prakrti alone, while the atman — permanently distinct from both prakrti and from the Supreme Hari — bears no authorship of any act. The one who thus discerns the atman as unchangingly akarta in the midst of prakrti's operations sees rightly; all other vision is defective.

  divergence: Characteristically minimal bhashya; dvaita preserves eternal real distinction of jiva, jagat, and Isvara — no collapse into unity is implied or desired.

• Vallabhaśuddhādvaita

  The fruit of rightly seeing one's own nature is disclosed here: all actions are indeed performed by prakrti alone in the Sankhya analysis, since agency (kartrtva) attaches to activity and rests with prakrti, not with the cit-anu-atman, the infinitesimal conscious self. Yet that very atman is permeated by an unbroken thread of Purushottama-amsabhava — a continuity with the supreme. One who, through this double vision, sees the atman in its nirupadhibhava (unconditioned mode) as non-agent truly sees; all others are blind.

  divergence: Shuddhadvaita introduces Purushottama-amsa-bhava not present in Shankara or Madhva: the jiva is a genuine amsa of Krishna, and liberation is seva within that relation, not dissolution or distant dependence.

• Śrīdharabhakti

  An objection is met: since beings visibly differ in their virtuous and sinful actions, how can the atman be equanimous (sama) across them all? The answer is that all actions of every kind are performed by prakrti in its transformations as body and senses — not by the atman from its own nature. The sense of 'I act' arises from identification with the body (deha-abhimana), not from the atman itself. One who thus sees prakrti as the sole performer of all acts, and the atman as akarta, sees correctly; no one else does.

  divergence: Sridhara's bhashya contained some HTML/JS artifacts; rendering draws on clean Sanskrit commentary lines only, excluding any artifact passages.

• Madhusūdanaadvaita-bhakti

  A subtle objection is addressed: if different atmans in different bodies act differently and enjoy differing fruits, how can 'seeing the atman as one in all beings' be said not to harm oneself? The resolution: actions of speech, mind, and body in all their variety are performed by prakrti — the tri-gunatmika maya of the Lord, transformed into the mass of body and senses, the cause of all vikara. The viveki (discriminating one) who sees this, and further sees the atman-as-ksetrajna as akarta, unsnagged by any upadhi, singular and equal everywhere — that one truly sees. As in Shankara, no pramana can establish differentiation in that which is undifferentiated as space; yet for Madhusudana this jnana is enveloped in bhakti, for the maya in question is the maya of Bhagavan himself.

  divergence: Madhusudana uniquely names maya as 'bhagavan-maya', threading Advaita's epistemology into a bhakti-frame; liberation is jnana saturated with devotional recognition, not bare cognition alone.