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Bhagavad-gītā 13.19

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासत: । मद्भ‍क्त एतद्विज्ञाय मद्भ‍ावायोपपद्यते ॥ १९ ॥
iti kṣetraṁ tathā jñānaṁ
[iti kshetram tathaa jnaanam]
jñeyaṁ coktaṁ samāsataḥ
[jneyam choktam samaasatah]
mad-bhakta etad vijñāya
[mad-bhakta etad vijnaaya]
mad-bhāvāyopapadyate
[mad-bhaavaayopapadyate]
Word-for-word
iti — thus kṣetram — the field of activities (the body) tathā — also jñānam — knowledge jñeyam — the knowable ca — also uktam — described samāsataḥ — in summary mat - bhaktaḥ — My devotee etat — all this vijñāya — after understanding mat - bhāvāya — to My nature upapadyate — attains .
Blended reading (Sanskrit + English inline)
iti kṣetraṁ tathā jñānaṁ
iti
thus
kṣetram
the field of activities (the body)
tathā
also
jñānam
knowledge
jñeyaṁ coktaṁ samāsataḥ
jñeyam
the knowable
ca
also
uktam
described
samāsataḥ
in summary
mad-bhakta etad vijñāya
mat - bhaktaḥ
My devotee
etat
all this
vijñāya
after understanding
mad-bhāvāyopapadyate
mat - bhāvāya
to My nature
upapadyate
attains .
Important Words
  • mat - bhaktaḥ — My devotee
    The qualifying word of the verse. Not the scholar, not the yogī, not the philosopher — the *devotee* understands. The chapter that opened with the analytical field/knower distinction closes by requiring bhakti to grasp it.
  • vijñāya — after understanding
    Gerund from vi- + √jñā — "having understood thoroughly." Not surface-knowing but full grasping. And the prerequisite is mat-bhaktaḥ — devotion comes first, understanding follows.
  • mat - bhāvāya — to My nature
    Dative case — the goal toward which the understanding moves. The devotee does not just *learn about* the Lord's nature; he *attains* it. The chapter's reward is participation, not just cognition.
  • upapadyate — attains
    Upa- + √pad — "to come close to, to attain." The verb of arrival. The whole chapter, all twenty qualities, all the philosophy, converges on this single verb in this single verse.
  • samāsataḥ — in summary
    Kṛṣṇa marks the closure of the first arc of the chapter. What follows from verse 20 onward will re-open the analysis with the prakṛti/puruṣa frame. This is a paragraph break in oral form.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Closing the first half of the chapter, Kṛṣṇa says: He has now summarized field, knowledge, and the knowable. But the door opens only for 'My devotee' — knowledge without bhakti does not ripen into participation in His very being.
Further notes (विवरण · Vivaraṇa)
The verse functions as a structural seam: it closes the explicit answer to Arjuna's six-fold question and introduces, by way of qualification, that the access route is bhakti. 'Mad-bhāvāya upapadyate' is significant — not mokṣa or kaivalya, but mat-bhāva, becoming-of-My-nature. The Gītā's signature welding of jñāna with bhakti is articulated in a single line.
Prose order (अन्वय · Anvaya)
इति क्षेत्रं तथा ज्ञानं ज्ञेयं च समासतः उक्तम् । मत्-भक्तः एतत् विज्ञाय मत्-भावाय उपपद्यते ॥
iti kṣetraṃ tathā jñānaṃ jñeyaṃ ca samāsataḥ uktam | mat-bhaktaḥ etat vijñāya mat-bhāvāya upapadyate ||
Thus the field, knowledge, and the object of knowledge have been described in brief. My devotee, having understood this, becomes fit for My state of being.
Word split (पदच्छेद · Padaccheda)
इति क्षेत्रं तथा ज्ञानं ज्ञेयं च उक्तं समासतः । मत्-भक्तः एतत् विज्ञाय मत्-भावाय उपपद्यते ॥
iti kṣetraṃ tathā jñānaṃ jñeyaṃ ca uktaṃ samāsataḥ | mat-bhaktaḥ etat vijñāya mat-bhāvāya upapadyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
इति iti ind. (indeclinable), concluding marker thus
क्षेत्रम् kṣetram क्षेत्र (n.) nom.sg. (nominative singular) field
तथा tathā ind. (indeclinable), correlative and also / likewise
ज्ञानम् jñānam ज्ञान (n.) nom.sg. (nominative singular) knowledge
ज्ञेयम् jñeyam √ज्ञा fut. (future)pass. (passive)part. nom.sg. (nominative singular)n. object of knowledge
च ca ind. (indeclinable) and
उक्तम् uktam √वच् p.p.p. (past passive participle) nom.sg. (nominative singular)n. stated
समासतः samāsataḥ ind. (indeclinable), 'in brief' in summary
मत्-भक्तः mat-bhaktaḥ मत् (= my) + भक्त (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) My devotee
एतत् etat एतद् pron. (pronoun) acc.sg. (accusative singular)n. this
विज्ञाय vijñāya वि+√ज्ञा abs. (absolutive) having understood thoroughly
मत्-भावाय mat-bhāvāya मत् + भाव (m.) dat.sg. (dative singular), tatpuruṣa cpd. (compound) for / unto My nature
उपपद्यते upapadyate उप+√पद् pres. (present) 3sg.ātm. (ātmanepada / middle voice) becomes qualified / attains
Purport

The Lord has described in summary the body, knowledge and the knowable. This knowledge is of three things: the knower, the knowable and the process of knowing. Combined, these are called vijñāna, or the science of knowledge. Perfect knowledge can be understood by the unalloyed devotees of the Lord directly. Others are unable to understand. The monists say that at the ultimate stage these three items become one, but the devotees do not accept this. Knowledge and development of knowledge mean understanding oneself in Kṛṣṇa consciousness. We are being led by material consciousness, but as soon as we transfer all consciousness to Kṛṣṇa’s activities and realize that Kṛṣṇa is everything, then we attain real knowledge. In other words, knowledge is nothing but the preliminary stage of understanding devotional service perfectly. In the Fifteenth Chapter this will be very clearly explained. Now, to summarize, one may understand that verses 6 and 7, beginning from mahā-bhūtāni and continuing through cetanā dhṛtiḥ, analyze the material elements and certain manifestations of the symptoms of life. These combine to form the body, or the field of activities. And verses 8 through 12, from amānitvam through tattva-jñānārtha-darśanam, describe the process of knowledge for understanding both types of knower of the field of activities, namely the soul and the Supersoul. Then verses 13 through 18, beginning from anādi mat-param and continuing through hṛdi sarvasya viṣṭhitam, describe the soul and the Supreme Lord, or the Supersoul. Thus three items have been described: the field of activity (the body), the process of understanding, and both the soul and the Supersoul. It is especially described here that only the unalloyed devotees of the Lord can understand these three items clearly. So for these devotees Bhagavad-gītā is fully useful; it is they who can attain the supreme goal, the nature of the Supreme Lord, Kṛṣṇa. In other words, only devotees, and not others, can understand Bhagavad-gītā and derive the desired result.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
19. Thus I have described concisely the field, the process of knowing, and the object of knowledge. My devotee, understanding this, attains prema.
Commentary

In this verse the Lord summarizes the topic about the field and other items previously described, along with the result for those who practice. The field consists of the items starting with the five gross elements and ending with dhṛti or perseverance in verses 5 and 6. Knowledge was described starting with pridelessness (amānitvam) and ending with reviewing the goal of liberation (tattva-jñānārtha-darśanam) in verses 7 through 11. The object of knowledge to be attained by the process of knowledge was described in verses 12 through 18, starting with the word anādi and ending with the word dhiṣṭhitam. The one truth known as Brahman, meaning Bhagavān and Paramātmā, has thus been briefly described. The jñānī endowed with some devotion (mad-bhaktaḥ), knowing this, merges with Me (mad bhāvāya). An alternate meaning of the sentence is “My ekanta-bhakta, understanding that I, his master, have such powers (etad vijñāya), becomes endowed with prema (mad-bhāvāya) for Me.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
19. Thus I have described concisely the field, the process of knowing, and the object of knowledge. My devotee, understanding this, becomes qualified for prema.
Commentary

Here the Lord concludes the topic of the field and knower of the field, mentioning as well the results of attaining this knowledge. The Lord described the svarūpa of field starting with mahā-bhūtāni and ending with cetanā dhṛtir. He described the process for gaining knowledge of the two knowers of the field, starting with amānitvam and ending with tattva-jñānārtha-darśanam. He described the two knowers of the field staring with anādi mat-param and ending with hṛdi sarvasya viṣṭhitam. Knowing these three topics, understanding them by discrimination, My devotee becomes qualified for prema to Me (mad bhāvāya). Or he becomes qualified for My nature (svabhāvāya), for being free from material existence.

Bhūrijana Dāsa Gauḍīya
Commentary

If one is not a devotee he will be confused by this and will misunderstand.

[E. KRSNA ANSWERS QUESTIONS 1 AND 2: PRAKRTI, PURUSA AND THEIR UNION (13. 20‑26) 1. Prakrti, purusa (the 'jiva' ksetrajna), and their union: Material nature causes all material changes and effects, and the living entity meets with good and bad according to the qualities that he has acquired due to his association with material nature. (20‑22) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Science of Kshetra, Kshetra-jna, Jnana and Jneyam is most fully understood only by devotees (mad-

bhakta)

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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:
Śrī Rāmānujācārya Classical
Translation
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:
Śrī Abhinavagupta Classical
Translation
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 -
Swami Sivananda Classical
Translation
13.19 Thus the field, as well as knowledge and the knowable have been briefly stated. My devotee, knowing this, enters into My Being.
Commentary

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.

Swami Gambhīrānanda Classical
Translation
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.
Shri Purohit Swami Classical
Translation
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.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 7.19 BG 18.55 BG 14.26 SB 11.20.6 SB 1.2.12 SB 3.25.19 CC Madhya 20.137 CC Madhya 25.29 CC Antya 5.78 Śvetāśvatara Upaniṣad 6.23BRS 1.2.234
Related lectures
Personal Guidance
Thus the field, knowledge, and the object of knowledge are summarized — only My devotee can understand this and attain My nature.
Practical Applications
  • Recognize devotion as the qualifying lens for understanding.
  • Don't expect the philosophy to land without bhakti.
  • Approach the chapter as a devotee, not as a scholar alone.
Reflection Questions
  • Where has my reading been scholarly without devotion?
  • What does devotional reading reveal?
Analogy

A locked chest can be described in detail to anyone — its wood, its hinges, its weight — but only the one with the key opens it. Kṛṣṇa has now described the field, the knowledge, and the knowable in summary; bhakti is the key. Without it the description remains a description; with it the chest opens.

📝 My note

Source: vedabase.io

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