Bhagavad Gītā Chapter 13, Verse 7: Krishna to Arjuna — Kṣetra-Kṣetrajña-Vibhāga-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Amānitva (absence of self-praise) is the absence of extolling oneself; adambhitva is not parading one's own dharma; ahiṃsā is not harming creatures, and kṣānti (forbearance) is remaining unaltered when another wrongs you. Śauca (purity) is washing the body with earth and water and, within, removing the stains of passion by cultivating their opposites; sthairya (steadiness) is resolve fixed on the path of mokṣa (liberation) alone. Ātma-vinigraha is restraining the 'self' that does harm - the aggregate of body and organs, which by nature runs everywhere - and confining it to the right path.

  divergence: Śaṅkara takes 'ātman' in ātma-vinigraha as the body-organ complex (kārya-karaṇa-saṃghāta), the harmful 'self' to be curbed, not the true Self; the ācārya is specifically the teacher of the means to mokṣa, and every quality is oriented toward liberation.

• Rāmānujaviśiṣṭādvaita

  Amānitva is not slighting those who are superior; adambhitva is not performing dharma for the sake of a reputation for piety; ahiṃsā is freedom from causing others pain by speech, mind or body, and kṣānti is an unaltered mind toward those who are even now tormenting one. Ārjava is the oneness of speech, mind and bodily conduct toward others; ācāryopāsana is constant prostration, questioning and service to the ācārya who bestows ātma-jñāna (knowledge of the self). Śauca is the scripturally established fitness of mind, speech and body for ātma-jñāna and its means; sthairya is unwavering firmness in the truths taught in adhyātma-śāstra; ātma-vinigraha is turning the mind back from objects other than the nature of the self.

  divergence: Rāmānuja reads amānitva relationally (not disregarding the eminent) rather than as absence of self-praise, defines śauca as śāstra-established fitness rather than physical washing, and takes ātma-vinigraha as withdrawing the mind toward the self's own nature, not as curbing the body-complex.

• Madhvadvaita

  To speak of who the kṣetrajña is and what his power is, the Lord now names the means to that knowledge, beginning with amānitva. Dambha is displaying greatness while knowing one's own smallness - a self-magnification that knows better. Ārjava is the non-contradiction among the acts of mind, speech and body.

  divergence: Madhva's comment is brief: he frames the list as means (sādhana) to knowledge of the kṣetrajña promised in 13.4, and his signature gloss defines dambha as the self knowing its own alpatva (smallness) yet projecting greatness - consistent with his doctrine of the jīva as inherently small and dependent. The remaining qualities are not glossed.

• Vallabhaśuddhādvaita

  Now, within that kṣetra, He names the qualities of knowledge of one's own self, in four and a half verses beginning with amānitva. These, amānitva and the rest, are declared the guṇas (qualities) of jñāna.

  divergence: Vallabha's supplied comment is only a framing sentence: it treats the list as jñāna-guṇa spanning four and a half verses and glosses none of the items individually. The rendering is kept minimal; no Puṣṭi-mārga doctrine is visible here.

• Śrīdharabhakti

  Now, intending to describe at length the pure kṣetrajña to be known as distinct from the kṣetra, He states the means of that knowledge in five verses. Amānitva is freedom from praising one's own virtues, ārjava is non-crookedness, ācāryopāsana is service to the true guru, and śauca is twofold - outer by earth and water, inner by washing away passion and the like, as the smṛti says. Sthairya is single-minded steadiness of one who has entered the good path, ātma-vinigraha is restraint of the body, and all these are construed with 'this is called knowledge' in the fifth verse.

  divergence: Śrīdhara counts the list as five verses (Vallabha says four and a half), cites smṛti for the twofold śauca, and reads ātma-vinigraha simply as śarīra-saṃyama (bodily restraint), plainer than Śaṅkara's body-organ complex or Rāmānuja's mind-withdrawal.

• Madhusūdanaadvaita-bhakti

  Having taught the kṣetra, to teach its witness the kṣetrajña by discrimination from it, He states the means that make one fit for that knowledge. Mānitva is self-praise by virtues one has or lacks; dambha is displaying one's dharma for gain, honour and fame; kṣānti is bearing another's offence with an unagitated mind even when a cause of agitation has come; ārjava is dealing as the heart is, without deceiving others; the ācārya meant here is the teacher of the means to mokṣa, not merely the Vedic initiator of Manu. Sthairya is redoubling effort again and again without abandoning the means to mokṣa despite many obstacles, and ātma-vinigraha is checking the natural drift of the body-sense aggregate against mokṣa and settling it in the means to mokṣa alone.

  divergence: Madhusūdana follows Śaṅkara's structure but sharpens it: mānitva covers praise of virtues one lacks, dambha is tied to lābha-pūjā-khyāti (gain, honour, fame), the ācārya is explicitly distinguished from Manu's upanayana-teacher, and sthairya becomes persistent re-effort under obstacles rather than mere fixed resolve.