Shloka
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः |
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ||१३-१९||Transliteration
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ .
madbhakta etadvijñāya madbhāvāyopapadyate ||13-19||Translations
Dr.S.Sankaranarayan
13.19. This field as well as the knowledge and what is to be known, all are mentioned collectively; clearly understanding this, My devotee becomes worthy of My state.
Shri Purohit Swami
13.19 Thus I have told thee in brief what Matter is, and the Self worth realising and what is Wisdom. He who is devoted to Me knows; and assuredly he will enter into Me.
Sri Abhinav Gupta
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 -
Sri Ramanuja
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:
Sri Shankaracharya
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:
Swami Adidevananda
13.19 Thus the Ksetra, knowledge and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state of being.
Swami Gambirananda
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.
Swami Sivananda
13.19 Thus the field, as well as knowledge and the knowable have been briefly stated. My devotee, knowing this, enters into My Being.
Commentaries
Swami Sivananda
13.19 इति thus? क्षेत्रम् the field? तथा as well as? ज्ञानम् knowledge? ज्ञेयम् the knowable? च and? उक्तम् have been stated? समासतः briefly? मद्भक्तः My devotee? एतत् this? विज्ञाय knowing? मद्भावाय to My being? उपपद्यते enters.Commentary He whohas controlled his mind and organs? who has the knowledge of the field and the knowable? and who fixes his mind on Me becomes one with Me.Thus the field described above (beginning with the great elements and ending with firmness? verses 5 and 6)? knowledge described above (beginning with humility and ending with perception of the end of true knowledge in verses 7 to 11) and the knowable described in verses 12 to 17 – these have briefly been stated.He who has singleminded devotion unto Me? who takes Me (Vaasudeva? the Supreme Lord? the omniscient? and the supreme Guru) as the Self of everything? he who thinks and feels that all that he sees? hears and touches is nothing but the Lord and he who has the right knowledge described above enters into My Being or attains release from birth and death.