सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन | अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्
sargāṇāmādirantaśca madhyaṃ caivāhamarjuna . adhyātmavidyā vidyānāṃ vādaḥ pravadatāmaham
噢，阿周那（Arjuna），在創造物中我是始、終，亦是中；在知識中我是關於「我」（Atman）的知識；在辯論者中我是瓦達（Vada）。
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.
在所有學問中，我是形而上學；在所有知識分支中，我是關於「我」（Atman）的知識。由於「自我知識」（adhyātmavidyā）引導至生命的最終福祉或解脫，故其為所有知識分支之首。瓦達是一種旨在探求問題真相的辯論方式，與旨在戰勝對方的賈爾帕（Jalpa）和維坦達（Vitanda）不同。
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.