Swami Gambhirananda has not translated this sloka. Many editions of the Bhagavadgita do not contain this sloka, including the commentary by Sankaracharya. If this sloka is included, the total number of slokas in the Bhagavadgita is 701.
The Blessed Lord said O son of Kunti, this body is referred to as the 'クシェトラ'. Those who are versed in this call him who is conscious of it as the 'クシェトラジナ of the クシェトラ'.
And, O scion of the Bharata dynasty, under-stand Me to be the 'クシェトラジナ of the クシェトラ' in all the クシェトラs. In My opinion, that is 知識 which is the knowlege of th クシェトラ and the クシェトラジナ of the クシェトラ.
Hear from Me in brief about (all) that as to what that クシェトラ is and how it is; what its changes are, and from what cause arises what effect; and who He is, and what His powers are.
It has been sung of in various ways by the Rsis, separately by the different kinds [The different branches of Vedic texts.] of Vedic texts, and also by the rational and convicing sentences themselves which are indicatvie of and lead of Brahman.
The great elements, egoism, intellect and the Unmanifest itself; the ten organs and the one, and the five objects of 感覚;
Desire, repulsion, 幸福, sorrow, the aggregate (of body and organs), sentience, fortitude- this クシェトラ, together with its modifications, has been spoken of briefly.
Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs;
Non-執着 with regard to objects of 感覚, and also absence of egotism; seeing the evil in 生, 死, old age, diseases and miseries;
Non-執着 and absence of fondness with regard to sons, wives, homes, etc., and constant eanimity of 心 with regard to the attainment of the desirable and the undesirable;
And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people;
Steadfastness in the 知識 of 自己, contemplation on the Goal of the 知識 of Reality-this is spoken of as 知識. タマス（無知） is that which is other than this.
I shall speak of that which is to be known, by realizing which one attains Immortality. 至高のブラフマン is without any beginning. That is called neither being nor non-being.
That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.
Shining through the functions of all the organs, (yet) devoid of all the organs; unattached, and verily the supporter of all; without ality, and the perceiver of alities;
Existing outside and inside all beings; moving as well as non-moving, It is incomprehensible due to subtleness. So also, It is far away, and yet near.
And the Knowable, though undivided, appears to be existing as divided in all beings, and It is the sustainer of all beings as also the devourer and originator.
That is the Light even of the lights; It is spoken of as beyond darkness. It is 知識, the Knowable, and the Known. It exists specially [A variant reading is dhisthitam.-Tr.] in the hearts of all.
Thus has been spoken of in brief the クシェトラ as also 知識 and the Knowable. By understanding this My devotee becomes alified for My state.
Know both Nature and also the individual soul [Prakrti is sometimes translated as matter, and purusa as spirit.-Tr.] to be verily without beginning; know the modifications as also the alities as born of Nature.
With regard to the source of body and organs, Nature is said to be the cause. 魂 is the cause so far as enjoyership of 幸福 and sorrow is concerned.
Since 魂 is seated in Nature, therefore it experiences the alities born of Nature. Contact with the alities is the cause of its 生s in good and evil wombs.
He who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as 超越的な Self is the supreme Person in this body.
He who knows thus the Person and Nature along with the alities will not be born again, in whatever way he may live.
Through 瞑想 some realize 自己 in (their) intellect with the help of the internal organ; others through Sankhya-yoga, and others through Karma-yoga.
Others, agian, who do not know thus, take to thinking after hearing from others; they, too, who are devoted to hearing, certainly overcome 死.
O scion of the Bharata dynasty, whatever object, moving or non-moving, comes into being, know that to be from the association of the クシェトラ and the クシェトラジナ of the クシェトラ!
He sees who sees 至高の主 as existing eally in all beings, and as the Imperishable among the perishable.
Since by seeing eally God who is present alike everywhere he does not injure 自己 by 自己, therefore he attains the supreme Goal.
And he who sees 行動s as being done in various ways by Nature itself, and also 自己 as the non-agent,-he sees.
When one realizes that the state of diversity of living things is rooted in the One, and that their manifestation is also from That, then one becomes identified with Brahman.
Being without beginning and without alities, O son of Kunti, this immutable, supreme Self does not act. nor is It affected [Also translated as tainted.-Tr.], although existing in 身体.
As the all-pervading space is not defiled, because of its subtlety, similarly 自己, present everywhere in 身体 [The singular number is used to denote a class, i.e. all bodies. See S.-Tr.], is not defiled.
As the single sun illumines this whole world, similarly, O descendant of the Bharata dynasty, the クシェトラジナ of the クシェトラ illumines the whole クシェトラ.
Those who know thus through the eye of wisdom the distinction between the クシェトラ and the クシェトラジナ of the クシェトラ, and the annihilation of the Matrix of beings,-they reach the Supreme.