इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः / मद्भक्त एतद् विज्ञाय मद्भावायोपपद्यते
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ / mad-bhakta etad vijñāya mad-bhāvāyopapadyate
The field, knowledge, and the Knowable stated — the devotee who grasps all three attains Krishna's own nature.
Word by word (3)
- iti kṣetram tathā jñānam jñeyam ca uktam samāsataḥ
- — Thus (iti) the kṣetra (field), also (tathā) the jñāna (knowledge/its qualities), and the jñeyam (the Knowable) have been stated (uktam) in brief (samāsataḥ) · The closing stamp on the first major movement of Ch.13. Samāsataḥ = briefly, concisely (the same word used in V7's closing of the kṣetra definition). The three-fold framework: (1) kṣetra = V6-V7 (the field defined); (2) jñānam = V8-V12 (the 20 qualities of knowledge); (3) jñeyam = V13-V18 (Brahman described). These three elements constitute the complete epistemological map.
- mad-bhaktaḥ etat vijñāya
- — my devotee (mad-bhakta = bhakta of Me), knowing/understanding (vijñāya = having known thoroughly, from vi + jñā) this (etat = this three-fold teaching) · Mad-bhakta: the recipient is specifically the devotee. Not 'the philosopher,' not 'the ascetic,' not 'the scholar' — the bhakta. This returns to the 'avyabhicāriṇī bhakti' of quality 15 (V11): the bhakta who has the jñāna qualities AND loves with unswerving devotion. Vijñāya = special knowledge (vi + jñā = know thoroughly, know in its full depth, distinguishing reality from appearance). Not mere information but vijñāna (integrated wisdom).
- mad-bhāvāya upapadyate
- — is fitted for / attains (upapadyate = comes to, is entitled to, fits into) my state/nature (mad-bhāva = my being, my essential nature) · Mad-bhāva = my-ness, my essential being. Not 'like Me' but 'into Me' — the bhakta-jñānī who understands kṣetra-jñāna-jñeya actually attains the nature of Krishna (Brahman). Upapadyate = comes to be fit for, is entitled to arrive at. This is the mokṣa-promise: the knowledge of this chapter is not academic — it liberates and transforms the knower into the Knower.
The closing summary of Ch.13's first movement. Three things have been taught in brief: kṣetra (the field of material existence), jñāna (the 20 qualities of the knower), and jñeya (the Knowable = Brahman). Then the result: 'my devotee (mad-bhakta) who thoroughly understands this (vijñāya = not just intellectually but through integrated wisdom) is fit for (upapadyate) my own state (mad-bhāva).' The teaching of the field and the knower leads directly to the bhakta becoming one with Bhagavān.
A modern analogy
A navigator who understands the map (kṣetra = the terrain), possesses good eyesight and judgment (jñāna = the 20 qualities), and knows the destination (jñeyam = Brahman) is automatically fit to complete the journey. V19 says: 'the one who understands all three of these arrives.' Upapadyate = the natural completion of a process, not a special reward.
What it does NOT mean
Upapadyate might be taken as 'eventually attains after more lifetimes.' But Śaṃkara reads it as direct: vijñāya (having thoroughly understood) + upapadyate (becomes fit immediately). The attainment is not delayed — it follows the understanding as naturally as light follows the opening of an eye.
V19's three-fold summary (kṣetra + jñāna + jñeyam) retrospectively reveals the chapter's pedagogic structure: the Gita has been teaching philosophy-as-soteriology. The field is not just metaphysics; the jñāna qualities are not just ethics; the jñeyam is not just theology. Together they form a complete sādhanā (spiritual discipline). Mad-bhāvāya = Brahman-realization expressed in devotional terms (bhakta → mad-bhāva = Brahman's own nature).
Public-domain translations (4) compare all →
Thus Kshetra, knowledge, and that which has to be known, have been briefly stated. Knowing this, My devotee is fitted for My state. [4]
[Arnold full chapter text; verse summarises the three topics and states the devotee attains Krishna's nature] [7]
Thus in brief has been described the Kshetra, as also knowledge and the Knowable. My devotee, understanding this, is fit for union with Me. [9]
Thus, in brief, have been declared the Kshetra, knowledge, and the Knowable. My devotee, knowing this, becomes fit for My state. [13]
This verse speaks to
Where this thread continues
With mind attached, practising yoga, taking refuge in Me — hear how you shall know Me fully, without doubt.
This divine māyā of Mine, made of the guṇas, is hard to cross — but those who take refuge in Me alone do cross it.
Four kinds of virtuous persons worship Me: the distressed, the seeker, the ends-seeker, and the wise.
Of the four, the jñānī excels — ever steadfast, one-pointed: I am supremely dear to the wise; the wise is dear to Me.
At the end of many births, the wise takes refuge in Me — 'Vāsudeva is all.' That great soul is exceedingly rare.
Whatever form a devotee seeks to worship with śraddhā — that very faith I make unwavering.