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क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्।।13.35।।

kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhā bhūta-prakṛiti-mokṣhaṁ cha ye vidur yānti te param

Sanskrit Chant Recitation
Chapter 13, Verse 35
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Scripture Translation Room

Sanskrit to English Translation

Translator:
They who, by the eye of knowledge, perceive the distinction between the field and its knower, as well as the liberation from the Nature of being, go to the Supreme.

A Reading - Rantideb

Why: those who thus know the distinction between the field and the knower of the field, and the liberation of beings from nature, go to the supreme, closing the chapter by tying its entire core teaching directly to genuine liberation from being fully identified with changing circumstance.

In life: the practical payoff of everything this chapter has described is a real, felt loosening of how tightly your sense of self gets bound up with whatever is currently happening to you, that loosening is the actual liberation being described, not an abstract afterlife claim alone.

Teaching: measure your own progress through this chapter's teaching by whether your sense of self actually feels less tightly bound to your current circumstances than it used to, that felt loosening, even in small, daily moments, is the real, checkable sign the teaching is landing.

kṣhetrathe body
kṣhetra-jñayoḥof the knower of the body
evamthus
antaramthe difference
jñāna-chakṣhuṣhāwith the eyes of knowledge
bhūtathe living entity
prakṛiti-mokṣhamrelease from material nature
chaand
yewho
viduḥknow
yāntiapproach
tethey
paramthe Supreme

Deep Classical Commentary (Bhashya)

Author:
13.35 क्षेत्रक्षेत्रज्ञयोः between the Kshetra and the Kshetrajna? एवम् thus? अन्तरम् distinction? ज्ञानचक्षुषा by the eye of knowledge? भूतप्रकृतिमोक्षम् the liberation from the Prakriti of being? च and? ये who? विदुः know? यान्ति go? ते they? परम् the Supreme.Commentary They who know through the eye of intuition opened by meditation and the instructions of the spiritual preceptor and the scriptures? that the field is insentient? the doer? changing and finite? and that the knower of the field (the Self) is pure consciousness? the nondoer? unchanging and infinite? and who also perceive the nonexistence of Nature? ignorance? the Unmanifested? the material cause of being -- they attain the Supreme. Through the attainment of Selfrealisation or knowledge of the Self? they are entirely liberated from the clutches or the influence of Maya (delusion) and ignorance. They do not assume any more bodies. They are not born again. They attain Kaivalya Moksha.In accordance with the doctrine of the Sankhyas? bondage and freedom do not pertain to the Self because It is always unattached and it is the nondoer and nonenjoyer and also without limbs or parts. But on account of Its union with Nature? It assumes agency through superimposition. When ignorance is annihilated through the knowledge of the Self? Nature which is conjoined with the Self is liberated. Then She gives up Her play or dance in front of the Spirit. She has discharged all Her duties well for the sake of the enjoyment and the release (Bhoga and Apavarga) of the Purusha (Spirit). Therefore the Sankhyas declare that bondage and freedom are states of Nature only. Some interpret that the Self is emancipated from the shackles of Nature and Her modifications.(This chapter is known by the name PrakritiPurushaVibhagaYoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the thirteenth discourse entitledThe Yoga of the Distinction BetweenThe Field and the Knower of the Field. ,