Word meanings
- kṣetra
- the body
- kṣetra-jñayoḥ
- of the knower of the body
- evam
- thus
- antaram
- the difference
- jñāna-cakṣuṣā
- with the eyes of knowledge
- bhūta
- the living entity
- prakṛti-mokṣam
- release from material nature
- ca
- and
- ye
- who
- viduḥ
- know
- yānti
- approach
- te
- they
- param
- the Supreme
Translations
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.
Those who, with the eyes of wisdom, thus see the difference between Matter and Spirit, and know how to liberate life from the Law of Nature, attain the Supreme.
Those who, through the eye of wisdom, know the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings, reach the Supreme.
इस प्रकार जो ज्ञानरूपी नेत्रसे क्षेत्र और क्षेत्रज्ञके अन्तर-(विभाग-) को तथा कार्य-कारणसहित प्रकृतिसे स्वयंको अलग जानते हैं, वे परमात्माको प्राप्त हो जाते हैं।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 Prakriti-Purusha-Vibhaga-Yoga 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 entitled The Yoga of the Distinction Between.
The Field and the Knower of the Field. ,