इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते।।13.19।।
13.19 Thus has been spoken of in brief the field as also Knowledge and the Knowable. By understanding this My devotee becomes alified for My state.
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
