Bhagavad Gita Chapter 13, Verse 35

English Translation

Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.

Detailed Commentary

||13.35|| Commentary -- [The path of *Jnana* (knowledge) begins with *Viveka* (discrimination) and culminates in true *Viveka* (realization). When *Viveka* arises, there is complete detachment from *Prakriti*, and the attainment of the *Paramatma* occurs spontaneously – this is what is explained here.] *Kshetra-Kshetrajnayo evam antaram Jnana-chakshusha* - To understand the distinction between truth and untruth, eternal and transient, *Kshetra* and *Kshetrajna* as separate, is called *Jnana-chakshu* (the eye of knowledge, *Viveka*). The *Kshetra* is mutable; it never remains in one form. It constantly changes every moment; there is no stability in it. But the *Kshetrajna* residing within it always remains the same. The *Kshetrajna* has never changed, nor will it ever change. To know and experience this is to understand the separation of *Kshetra* and *Kshetrajna* through the *Jnana-chakshu*. *Bhuta-Prakriti moksham cha ye viduryanti te param* - When true *Viveka* arises, the connection with *Bhuta* (elements/beings) and *Prakriti*, i.e., the functions of *Prakriti* and *Prakriti* itself, is severed. When this delusion breaks, the seeker attains the *Paramatma*. The Lord had previously spoken of His attainment by those who worship the Unmanifest - *Te prapnuvanti mamev* (12.4), and the same idea connects here. In the path of *Jnana*, *Dehabhimana* (identification with the body) is the biggest obstacle. To remove this, the Lord stated that one should experience the separation of *Kshetrajna* from one's body (*Kshetra*) and declared the knowledge of *Kshetra* and *Kshetrajna* as true knowledge. Finally, the Lord says that upon proper understanding, there is a complete severance of connection with the *Kshetra*. The *Kshetrajna* itself, by turning away from the *Paramatma*, believes in separation, but identifies with the *Kshetra*. Therefore, in the second verse, the Lord declared the unity of *Kshetrajna* and *Paramatma* by saying *Kshetrajnam chapi mam viddhi* (Know Me as the *Kshetrajna*). Just as in a house, in darkness, ghosts appear, but if a courageous person goes into the darkness and observes, both the darkness and the ghosts vanish. By turning away from the *Paramatma*, who is of the nature of complete light, the existence of the world appears, and various fears torment. But upon true realization, only the *Paramatma*, who is of the nature of light, remains. The *Paramatma* does not need to be brought from anywhere; He is complete everywhere. Therefore, upon detachment from the world, His experience occurs. Thus, with the utterance of the divine names *Om Tat Sat*—in the *Shri Krishna-Arjuna Samvad*, which is in the form of the *Upanishad* of the *Bhagavad Gita*, embodying *Brahmavidya* and *Yoga Shastra*, the thirteenth chapter named *Kshetra-Kshetrajna Vibhaga Yoga* concludes.