Bhagavad-gītā 13.35
Blended reading (Sanskrit + English inline)
-
antaram
—
the difference
From antara — "interior, interval, distinction." The entire chapter, all 35 verses, served to make *this antaram* visible. Without it, no liberation; with it, liberation is already underway.
-
jñāna - cakṣuṣā
—
by the vision of knowledge
Compound. Instrumental case. *By means of* knowledge-eyes. Liberation comes through a particular *organ* — and that organ is not the physical eye but the eye that knowledge opens.
-
mokṣam
—
the liberation
From √muc — "to release." Paired in the verse with prakṛti ("from material nature"). Mokṣa is *from prakṛti* — not from the body in some violent sense, but from entanglement in the field. The body remains; the bondage falls away.
-
viduḥ
—
know
Perfect tense from √vid. *Have known* — established realization, not fresh acquaintance. The chapter rewards seasoned knowing, not novice curiosity.
-
yānti
—
approach
From √yā — "to go." Present tense. They *are going* — already moving toward the supreme. Liberation is not a future event for the realized; it is the current direction of their walking.
-
param
—
the Supreme
The chapter's final word: the Supreme. Whether read as Brahman or as Kṛṣṇa, the destination is named. The whole 35-verse architecture points to this single syllable.
The purport of this Thirteenth Chapter is that one should know the distinction between the body, the owner of the body, and the Supersoul. One should recognize the process of liberation, as described in verses 8 through 12. Then one can go on to the supreme destination. A faithful person should at first have some good association to hear of God and thus gradually become enlightened. If one accepts a spiritual master, one can learn to distinguish between matter and spirit, and that becomes the stepping-stone for further spiritual realization. A spiritual master, by various instructions, teaches his students to get free from the material concept of life. For instance, in Bhagavad-gītā we find Kṛṣṇa instructing Arjuna to free him from materialistic considerations. One can understand that this body is matter; it can be analyzed with its twenty-four elements. The body is the gross manifestation. And the subtle manifestation is the mind and psychological effects. And the symptoms of life are the interaction of these features. But over and above this, there is the soul, and there is also the Supersoul. The soul and the Supersoul are two. This material world is working by the conjunction of the soul and the twenty-four material elements. One who can see the constitution of the whole material manifestation as this combination of the soul and material elements and can also see the situation of the Supreme Soul becomes eligible for transfer to the spiritual world. These things are meant for contemplation and for realization, and one should have a complete understanding of this chapter with the help of the spiritual master. Thus end the Bhaktivedanta Purports to the Thirteenth Chapter of the Śrīmad Bhagavad-gītā in the matter of Nature, the Enjoyer and Consciousness.
The Lord summarizes the contents of the chapter. Those who know the difference between two knowers of the field (kṣetra-jṣayoḥ), the jīva and Paramātmā, along with the field, and also the method of liberation (mokṣa) from prakṛti for the living entities (bhūta), such as meditation, achieve the supreme goal. Among the knowers of the field, the jīva, enjoying the qualities of the field, is bound up, but is also liberated by knowledge. This is the meaning of the chapter. Thus end the commentaries on the thirteen chapter of the Gītā for the pleasure of the devotees’ minds, by the mercy of the ācāryas.
Concluding the contents of this chapter, the Lord speaks of the results of such knowledge. Those who know by eyes which see the differences (jṣāna cakṣuṣā)—the difference (antaram) of the jīva and the Lord from the field of prakṛti, by the method discussed by Me, and who know the process for liberation of the living entities from prakṛti (bhūta prakṛti mokṣam), starting with amānitvā, go to My supreme attractive abode called the spiritual sky (param). Both the jīva and the Lord are situated in the body. The jīva, joined to the qualities of the body, is bound up, but is liberated by understanding the Lord. This is the knowledge of the thirteenth chapter. Chapter 14
Srila Prabhupada says in his Purport: "The purport of this Thirteenth Chapter is that one should know the distinction between the body, the owner of the body, and the Supersoul. One should recognize the process of liberation, as described in verses eight through twelve. Then one can go on to the supreme destination. A faithful person should at first have some good association to hear of God and thus gradually become enlightened. If one accepts a spiritual master, one can learn to distinguish between matter and spirit, and that becomes the steppingstone for further spiritual realization. A spiritual master, by various instructions, teaches his students to get free fro material concept of life. For instance, in Bhagavad‑gita we find Krsna instructing Arjuna to free him from materialistic considerations. One can understand that this body is matter; it can be analyzed with its twenty‑four elements. The body is the gross manifestation. And the subtle manifestation is the mind and psychological effects. And the symptoms of life are the interaction of these features. But over and above this, there is the soul, and there is also the Supersoul. The soul and the Supersoul are two. This material world is working by the conjunction of the soul and the twenty‑four material elements. One who can see the constitution of the whole material manifestation as this combination of the soul and mat elements and can also see the situation of the Supreme Soul becomes eligible for transfer to the spiritual world. These things are meant for contemplation and for realization, and one should have a complete understanding of this chapter with the help of the spiritual master."
THUS ENDS THE STUDY OF CHAPTER THIRTEEN.
page \* arabic6
A one verse chapter summary
THEME: Seeing with the eyes of knowledge, the following things, one attains the Supreme Goal
SUMMARIZED THEME 13C
A) One can distinguish between spirit and matter in all circumstances (13.27)
B) One sees indestructible Supersoul accompanying the indestructible individual soul in all the bodies
(13.28)
C) One sees the Supersoul equally present everywhere (13.29)
D) One sees that all activities are performed by the body and the self does nothing (13.30)
E) One sees the living entity as distinct from the field of activities (13.31)
F) One sees that soul never mixes with the body, but is transcendental and eternal (13.32)
(a) Purport of Chapter 13
(b) How the process works
(c) Conclusion and Suggestion
Bhagavad Gita Notes
Selected Texts extracted from “Surrender unto Me”
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. ,
- BG 13 35 - Karuna Sindhu Prabhu - ISKCON Chowpatty 2009-12-09
- BG 13 35 - Sankarsana Prabhu - Riga 2010-04-20
- BG 13 35 - Sridhar Swami - Rijeka 1997-09-02
- Priya Valabha Mataji BG 13-35 Hindi
- 17 - Dina Anu Pr BG 13-35
- Hari Lila Pr BG 13-35 Tamil
- Jitamitra Pr Hindi Comments - BG 13-35 - 2015-07-21 EOK
- Rasika Govinda Pr BG 13-35 Tamil - 2018-02-03
- Sridhar Sw BG 13-35 - Sunday-Feast - Rijeka 1997-09-02
- 2017-07-15 BG 13-35 - Radhakanta Pr ISKCON Vrindavan
- 2017-07-16 BG 13-35 - Deva Pr ISKCON Vrindavan
- SP Tamil Translation - BG 13-35 - Food and Freedom - 1974-06-06 GEN
- SP BG 13-35 Geneva 1974-06-06 Food and Freedom
- Cultivate the 'eyes of knowledge' — discrimination between body and soul.
- Use this discrimination daily.
- Trust that 'attaining the supreme' follows.
- Where am I still seeing through 'body-eyes' instead of 'knowledge-eyes'?
- What practice trains the new sight?
A pair of new eyeglasses, ground correctly, makes a blurred world snap into focus. The 'eyes of knowledge' (jñāna-cakṣus) work like that — what was an undifferentiated tangle of body and self resolves into two clear things, and the path of liberation appears in sharp outline. Those who put on these glasses arrive. Those who refuse them keep stumbling.
Jaḍa Bharata, reborn after his deer-attachment, hid his realization behind the manner of an idiot. When the king Rahūgaṇa pressed him into palanquin service and rebuked him for his clumsy gait, Jaḍa Bharata at last spoke — and what came out was this exact chapter's vision: "You speak to whom? To the body? The body cannot hear. To the soul? The soul has no body to carry palanquins."
The Bhāgavatam preserves the discourse in the Fifth Canto. With his jñāna-cakṣus opened, Jaḍa Bharata saw cleanly through the king's confusion. Rahūgaṇa fell at his feet. The verse's promise — *they attain the supreme* — was already true of the speaker.
My note
Source: vedabase.io