इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते।।13.19।।
।।13.19।।इस प्रकार क्षेत्र? ज्ञान और ज्ञेयको संक्षेपसे कहा गया। मेरा भक्त इसको तत्त्वसे जानकर मेरे भावको प्राप्त हो जाता है।
13.19 Iti, thus; uktam, has been spoken-commencing from I shall speak of that which is to be known (12) and ending with It is spoken of as beyond darkness (17); samasatah, in brief; the ksetram, field -beginning with the great elements and ending with for titude (5,6); tatha, as also; jnanam, Knowledge-beginning from humility (7) and ending with contemplation on the Goal of the knowledge of Reality (11); and the jneyam, Knowable. All this has been stated by way of summarizing the purport of the Vedas and the Gita. Who is fit for this true knowledge? The answer is: madbhaktah, My devotee, who attributes the fact of being the Self of all to Me who am God, Vasudeva, the Omniscient, the supreme Teacher, (and) whose conviction has been saturated with the idea that whatever he sees, hears or touches, all that verily is Lord Vasudeva. Vijnaya, by understanding; etat, this, the aforesaid true knowledge; he upa-padyate, becomes alified; mad-bhavaya, for My State (bhava) -the State of being the supreme Self; for that State of Mine. He attains Liberation. There in the Seventh Chapter have been presented the two aspects [Cf. 15.16-18.] of God, viz the higher and the lower, characterized as the field and the Knower of the field. And it has also been said, (Understand thus) that all things have these as their source (7.6). The explanation as to how creatures have the two aspects, the field and the Knower of the field, as their source is now being stated:
13.19 Etat etc. He, who understands this traid of the Field, the knowledge and what is to be known-he alone is a devotee of Mine; and he atains My state. After making this definition, the same is now examined as -
13.19 This is a brief description of the principle of Ksetra - i.e., the text beginning with The great elements, the Ahankara (13.5) and ending with An association (13.6). Knowledge which is the means for attaining the comprehension of the principle known as the self has been taught in the text beginning with Modesty (13.7) and ending with Reflection for attainment of knowledge of truth (13.11). The nature of Ksetrajna (the self) which is the object of knowledge has also been concisely taught by the text beginning with The beginningless brahman having Me for the Highest (13.12) and ending with present in the heart of all (13.17). My devotee, on knowing this, i.e., the truth about the Ksetra, the truth about the means for attaining the nature of the self as distinct from the Ksetra, and the truth about the Ksetrajna, becomes worthy to attain My state of being. What is called My state of being is My own nature (Svabhava), namely, the transcendence of transmigratory existence. The meaning is that he becomes worthy to attain the state of freedom for transmigratory existence. Next (1) the beginninglessness of the conjunction between the Prakrti and the self which are completely distinct, (2) the difference in the workings of these two when they are associated with each other, and (3) the cause of this conjunction - these are treated:
Iti kshetram tathaa jnaanam jneyam choktam samaasatah; Madbhakta etadvijnaaya madbhaavaayopapadyate.
iti—thus; kṣhetram—the nature of the field; tathā—and; jñānam—the meaning of knowledge; jñeyam—the object of knowledge; cha—and; uktam—revealed; samāsataḥ—in summary; mat-bhaktaḥ—My devotee; etat—this; vijñāya—having understood; mat-bhāvāya—My divine nature; upapadyate—attain