क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा | भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā . bhūtaprakṛtimokṣaṃ ca ye viduryānti te param
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.
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.
They who know through the eye of intuition opened by 瞑想 and the instructions of the spiritual preceptor and the scriptures? that the クシェトラ is insentient? the doer? changing and finite? and that the クシェトラジナ of the クシェトラ (自己) is pure consciousness? the nondoer? unchanging and infinite? and who also perceive the nonexistence of Nature? タマス（無知）? the Unmanifested? the material cause of being -- they attain the Supreme. Through the attainment of Selfrealisation or 知識 of 自己? they are entirely liberated from the clutches or the influence of Maya (delusion) and タマス（無知）. They do not assume any more bodies. They are not born again. They attain Kaivalya Moksha.In accordance with the doctrine of the Sankhyas? 束縛 and freedom do not pertain to 自己 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 タマス（無知） is annihilated through the 知識 of 自己? Nature which is conjoined with 自己 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 束縛 and freedom are states of Nature only. Some interpret that 自己 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 entitledヨーガ of the Distinction BetweenThe クシェトラ and the クシェトラジナ of the クシェトラ. ,
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. ,