Thus the kshetra, the jnana, and the jneya have been declared in brief. My bhakta — mat-bhakta — knowing this truly, becomes fit for mat-bhava, my own state.
Krishna names the qualified recipient: the bhakta who has understood the triad reaches the Lord's own being. The chapter's whole architecture — field, knowing-means, knowable — converges on one outcome and one kind of person.
Shankara closes the summary by locating all three in the hridaya — heart-intellect — of every creature. Not as acquired contents but as the very light by which even Aditya shines. The jneya Brahman is para-tamas, beyond darkness, untouched by avidya, self-luminous Consciousness that is simultaneously what one seeks and what one is seeking with. The mat-bhakta of this verse, in Shankara's reading, is the jnana-yogin whose bhakti has become inseparable from inquiry — the one who has earned the inner clarity to receive the seeing.
Madhusudana resolves a philosophical objection before the colophon: if Brahman is everywhere yet unperceived, it would seem inert. But Brahman is svayam-jyotis — self-luminous — ungraspable by sense-instruments precisely because it is their illuminator, not their object. The tamas from which it stands apart is not mere darkness but the entire jada-varga, the mass of inert phenomena. The mat-bhakta who knows this knows simultaneously the everywhere-presence and the unobjectifiable mode of that presence.
Ramanuja reads the verse as a formal colophon: kshetra-tattva from 13.5-6, jnana-sadhana from the virtues 13.7-11, and jneya-yathatatmya from 13.12-17 have now been compressed into a teachable whole. The mat-bhakta who internalizes all three — not merely cognitively but as relational orientation toward Bhagavan — reaches mad-bhava, the Lord's own mode of being, understood as the bhakta's full participation in the divine relation.
Madhva reads on the bheda-frame: kshetra, jnana, and jneya are three irreducible realities, each ontologically dependent on Hari yet never identical with Him. The mat-bhakta who knows this triad correctly — accepting jiva-Brahman difference as eternally real — qualifies to reach mat-bhava. The reaching is not merging but unobstructed access; the bheda is permanent.
Vallabha anchors the verse in the antaryami dimension.
Krishna as jyotisham jyotis is not an abstract Brahman but the chaitanya-jyotis that illumines even Aditya from within. The triple summary — kshetra, jnana, jneya — all converges on hridi sarvasya vishthitam, the heart-seat. The bhakta whose heart has been quieted by surrender finds the triad already operative there.
Shridhara, weaving shruti carefully, explains that the jneya is the jyotis that makes chandra-aditya-adi luminaries shine — tena suryah tapati tejasiddhah, tasya bhasa sarvam idam vibhati — while itself remaining para-tamas, untouched by the darkness it illumines. Jnana is that same reality as it manifests through buddhi-vritti, the intellect's modification, in the bhakta's heart.