Advaita Vedānta

These commentators take the 'one thing' Arjuna wants as a genuine either-or between two distinct disciplines, the path of knowledge (jnana-yoga) and the path of action (karma-yoga). Arjuna's underlying premise is that knowledge and action cannot be combined or held as optional alternatives by the same person, since they belong to different kinds of agents; so he asks which single discipline suits him, a warrior of his particular capacity and stage and his imminent battle. On this reading there is no blending of knowledge and action: the pure-minded reach the goal through knowledge and renunciation of action, while those whose inner organ is still impure rise toward that knowledge through desireless action. One discipline appears twofold according to the seeker's purity, which is why Krishna will answer by naming two committed paths rather than one fused practice.

Śaṅkarācārya · Śrī Ānandagiri · Madhusūdana Sarasvatī · Śrī Nīlakaṇṭha · Dhanapati Sūri

Viśiṣṭādvaita

Here the 'mixed' statement is pinned to one precise contradiction: Krishna seemed to say that action, which is the very opposite of the steadiness in knowledge that comes from withdrawing the senses, is somehow the means to that steadiness. To call the contrary a means to its own contrary is self-contradictory. So Arjuna asks not to choose between knowledge and action, but for a single unmixed statement: the 'ekam' is read as the one karma-instruction already given, now to be clarified, not as a pick between two paths. One source adds careful grammar: the buddhi, being non-conscious, cannot literally be confused, so 'mam' (me) is a courtesy and 'iva' means 'it merely appears so'; and since the all-knowing Krishna needs no fresh determination, the 'nishchitya' (ascertaining) must be Arjuna's own, asking Krishna to state plainly the one thing to be done.

Rāmānujācārya · Vedānta Deśika

Dvaita

On this reading the 'mixed' word is one that blocks the proper means-and-end relation between the Sankhya disposition and the disposition of the yoga of understanding, both of which involve withdrawing the senses; such a statement confuses. Arjuna, knowing Krishna is the Lord of all and his friend, insists there is no real bewildering of him by Krishna; the fault is in his own understanding. He therefore asks for one unmixed statement by which he can ascertain his duty and attain his own good. This reading also leans on scripture that exalts renunciation, citing the Shruti that immortality is reached 'by renunciation alone' and that 'the uncreated is not attained by what is done.'

Śrīla Baladeva

Śuddhādvaita

These commentators hear the request resolving toward devotion and grace, not toward a bare choice between knowledge and action. One holds that the surrendered seeker must ask, and that Krishna's coming reply will not deny action but will set it within the order of his command. The other reads Arjuna's plea for 'one decisive word' as a plea for a single teaching that has the form of the highest good and propounds bhakti, devotion, given with the heart of bestowing it on him, by which he may attain Krishna himself; in the earlier mingled speech no single strand stood out as good in its own form, but in a definite teaching of devotion the question is answered. The address 'Janardana' is taken to hint that even Arjuna's confusion is removed by the Lord's own will and grace.

Vallabhācārya · Śrī Puruṣottama

Bhakti

This stream keeps the request practical while opening it toward devotion. One commentator frames the hidden purport as a graded scale: rajasic action, then superior sattvic action, then far above both, devotion free of the modes, which cannot be won by one's own effort but only by the grace of a great spontaneous devotee; so Arjuna effectively says, if that highest devotion does not yet arise in me, then instruct me in the one thing, sattvic knowledge, by which I would be freed from the suffering of worldly existence. Another reads the verse as a doubt-producing word that throws the buddhi in two directions, and asks Krishna to determine which single course is beneficial, or which when practised brings him to the liberation that is moksha, and tell that one alone. A third, in extended verse, dramatizes Arjuna's distress: a riddle-like utterance leaves the ignorant lost, like a patient poisoned by his own physician; so he begs Krishna, his very divine mother and a wish-granting refuge, to speak in plain, sweet, definite language a dullard can grasp, the complete truth of the deepest meaning, leading to his good in this world and the everlasting life beyond.

Śrīla Viśvanātha · Śrīdhara Svāmī · Sant Jñāneśvar

Modern

These commentators read the verse partly as a window into Arjuna's psychology. One observes a real weakness in the inner instrument: a person who asks a question often wants, even in the answer, only confirmation of his own view; the true courage is to obey the teacher's instruction whether it is welcome or wholly unwelcome, and everything short of that is weakness. On this view Arjuna's reluctance to fight has cloaked itself as the virtue of non-violence, so he rates knowledge above action and protests being yoked to dreadful battle; the address 'Janardana' carries his hope that Krishna, fulfiller of every petition, will grant his wish. Another simply restates the verse: by this seemingly mixed, double-meaning advice you are confusing my understanding, so tell me definitely the one thing by which I shall attain bliss. A third notes Arjuna's perplexity at being rebuked for faint-heartedness yet seemingly advised to refrain from action, while cautioning that this appearance of contradiction is not in fact the case, as the following verses will show.

Swami Ramsukhdas · Lokmanya Tilak · Mahatma Gandhi