सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन | अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्
sargāṇāmādirantaśca madhyaṃ caivāhamarjuna . adhyātmavidyā vidyānāṃ vādaḥ pravadatāmaham
阿周那啊，在一切创造物中，我是其始、其终，亦是其中。在一切学问中，我是关于“真我”的知识 (adhyātmavidyā)；在论辩者中，我是正论 (vāda)。
O Arjuna, of creations I am the beginning and the end as also the middle, I am the knowledge of the Self among knowledge; of those who date I am vada.
奎师那是一切创造的起源、维系与终结。在所有知识中，关于“真我”的学问 (adhyātmavidyā) 是至高无上的，而正论 (vāda) 则是旨在探求真理的论辩方式。
I am the metaphysics among all sciences. I am knowledge of the Self among all branches of knowledge. I am the argument of dators. I am the logic of disputants. I am the speech of orators.In verse 20 above the Lord says? I am the beginning? the middle and the end of the whole movable and immovable creation. Here the whole creation in general is referred to.As the knowledge of the Self leads to the attainment of the final beatitude of life or salvation? it is the chief among all branches of knowledge.Pravadatam By the word controversialists? we should here understand the various kinds of people using various kinds of argumentation in logic such as Vada? Jalpa and Vitanda. Yada is a way of arguing by which one gets at the truth of a certain estion. The aspirants who are free from RagaDvesha and jealousy raise amongst themselves estions and answers and enter into discussions on philosophical problems in order to ascertain and understand the nature of the Truth. They do not argue in order to gain victory over one another. This is Vada. Jalpa is wrangling in which one asserts his own opinion and refutes that of his opponent. Vitanda is idle carping at the arguments of ones opponents. No attempt is made to establish the other side of the estion. In Jalpa and Vitanda one tries to defeat another. There is desire for victory.