BG 13.19

Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.

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.

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.

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:

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 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.

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.