Bhagavad Gītā Chapter 7, Verse 6: Krishna to Arjuna — Jñāna-Vijñāna-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Know with certainty that all beings, from gods down to the immovable, arise from these two natures — the field (kṣetra, the material ground) and its knower (kṣetrajña, the witnessing principle). Since both natures are Mine, I alone am the prabhava (arising) and the pralaya (dissolution) of the entire cosmos — not through a second cause but through these two prakṛtis (natures) as My instrumental powers. The Omniscient Īśvara does not Himself transform; He is the efficient cause through which the apparent world unfolds and is withdrawn.

  divergence: Śaṅkara: 'yatah mama prakṛtī yoniḥ kāraṇaṃ sarvabhūtānām — since My two natures are the womb-cause of all beings, I the all-knowing Īśvara am the world's cause by means of the two prakṛtis.' The final gloss 'sarvajñaḥ Īśvaraḥ jagataḥ kāraṇam' frames causation as jñāna-sovereignty, not transformation.

• Rāmānujaviśiṣṭādvaita

  Understand that all beings — from Brahman at the apex down to the blade of grass — exist as the aggregate body of My two natures (the sentient and the insentient), differentiated in gradation yet each belonging entirely to Me. I am not merely the source and end of the world; I am its eternal Śeṣī (sovereign possessor), the one in whom both prakṛti and puruṣa ultimately dissolve, as confirmed by Viṣṇu Purāṇa and śruti. The relationship is not accidental but ontological: the world is real and is My śarīra (body).

  divergence: Rāmānuja: 'cit-acit-miśrāṇi sarvāṇi bhūtāni madīyāni… tathā aham eva śeṣī — all mixed sentient-insentient beings are Mine… and I alone am their śeṣī.' The citation chain (Viṣṇu Purāṇa 1.2.24, 6.4.38–39; Suparṇopaniṣad) grounds the claim in multi-source testimony rather than inference alone.

• Madhvadvaita

  My sovereignty is not confined to possessing the two natures as My instruments — I am the very ground of existence (sattā), the enjoyer (bhoktṛ), and the illuminator of whatever arises and dissolves. Worlds do not merely depend on Me structurally; their subsistence is at every moment My active bestowal. The Chāndogya śruti — 'sarvakāmaḥ, sarvakarman, sarvagandhaḥ… sarvam idam abhyātta' — names this total pervasion; the Nāradīya confirms that My bliss-nature underlies all enjoyment, which is always already Mine to give.

  divergence: Madhva: 'prabhavādeḥ sattāpratītyādeḥ kāraṇatvāt tad-bhoktṛtvāc ca prabhavaḥ — because He is the cause of the very cognition of existence and its enjoyment, He is the prabhava.' Emphasis on bhoktṛtva (enjoyership) distinguishes Dvaita from Advaita's purely efficient-cause framing.

• Vallabhaśuddhādvaita

  These two — the inert (jaḍa, material nature) and the cit (conscious principle, which is My own aṃśa, my portion) — are alone the source of all that stands still or moves. The jaḍa transforms into the body and its world; the cit, being My own fragment, enters those bodies as the bhoktā (experiencer) and sustains them through a beguiling power. Therefore I, the provident cause, am the prabhava and pralaya of the entire creation — as the earth is cause and locus of every pot, so I pervade what arises through My two natures.

  divergence: Vallabha: 'cetanā tu mad-aṃśa-bhūtā bhoktṛtvena kṣetrajña-rūpeṇa tatrāviśya vyāmohikayā tāṃ dhārayati — the conscious nature, being My portion, enters the field as experiencer and holds it through delusion.' The aṃśa (portion) language preserves identity of substance between Kṛṣṇa and jīva, distinguishing Śuddhādvaita from difference-schools.

• Śrīdharabhakti

  Understand that all beings — moveable and immoveable — have as their womb-cause these two natures: the inert prakṛti, which transforms into the body and its supports, and the conscious prakṛti, which is My own aṃśa (portion) that enters bodies, sustains them through karma, and experiences them. Since both natures originate from Me, I am the prabhava — the supreme cause from which everything proceeds — and I am the pralaya — the withdrawer into whom everything returns.

  divergence: Śrīdhara: 'cetanā tu mad-aṃśa-bhūtā bhoktṛtvena deheṣu praviśya svakarmaṇā tāni dhārayati — the conscious nature, My own portion, enters bodies, sustains them by karma.' Note the clean parallel with Vallabha; Śrīdhara's bhāṣya appears to be a primary source rather than an HTML/JS artifact; the Devanāgarī is philosophically coherent Sanskrit prose.

• Madhusūdanaadvaita-bhakti

  The two prakṛtis announced in prior verses are not abstract; the fact that all beings are constituted as a knot (granthi) of the conscious and the inert is inferential proof that their cause must likewise be such a knot — and that knot of causes is Me, the Māyā-upādhika (the one conditioned by Māyā), all-knowing, all-powerful. Just as the dream-world is unreal but grounded in the dreamer's awareness, this cosmic fabric is grounded in Me as both its māyā-cause and its witnessing seer — hence I alone am prabhava and pralaya of the entire moving and unmoving world.

  divergence: Madhusūdana: 'kāryāṇāṃ cid-acid-granthi-rūpatvāt tatkāraṇam api cid-acid-granthi-rūpam anuminvit — since the effects are a knot of conscious and inert, the cause must be inferred as the same; svāpnikas-yeva prapañcasya māyikasya māyāśrayo 'ham eva upādānaṃ draṣṭā ca — as with the dream-world, I am both the māyic substratum and the witness.' The dream-analogy is distinctively Madhusūdana's and absent in the other five commentators.