This shloka gives the result of understanding the teaching of 15.16–15.18.

In 15.16, Bhagavān classified two material principles: kṣara, the changing manifest universe, and akṣara, the unmanifest causal matter, māyā. In 15.17, He introduced the third principle, uttama-puruṣaḥ, the consciousness that is different from both manifest and unmanifest matter. In 15.18, He explained why that consciousness is called Puruṣottama: because it is beyond kṣara and superior even to akṣara. Now 15.19 says what happens when a person understands this clearly.

The shloka begins: yaḥ mām evam asammūḍhaḥ jānāti puruṣottamam — the one who knows Me in this way, without delusion, as Puruṣottama. The phrase evam is important. It means “in this way,” exactly as taught in the previous verses. Bhagavān is not saying, “Whoever knows Me in any vague way.” He is saying: whoever knows Me as the Puruṣottama taught here — nirguṇa caitanyam, the consciousness beyond kṣara and akṣara.

Asammūḍhaḥ means free from delusion. What is the delusion? The delusion is mistaking the changing body-mind-world for the final reality, or mistaking the unmanifest causal condition for the final Self. The delusion is also thinking of Bhagavān as limited to one finite form, one place, one object, or one condition. The asammūḍhaḥ has understood: Puruṣottama is the formless consciousness because of which all forms are known.

Then Bhagavān says: saḥ sarvavit — that person is the knower of everything. This does not mean that a jñānī knows every phone number, every language, every scientific detail, every historical date, and every small fact in the universe. Sarvavit here means the one who knows the essence of everything. When the cause is known, the effect is as good as known. One who knows clay understands all clay pots as clay. One who knows gold understands all ornaments as gold. Similarly, one who knows Brahman as the truth of kṣara and akṣara has understood the essence of the entire universe.

This is not informational omniscience. It is Vedāntic completeness. The jñānī may not know every name and form in detail, but the jñānī knows the reality of all names and forms. All changing objects are mithyā, dependent reality. Consciousness alone is satyam, independently real. Therefore the knower of Puruṣottama is called sarvavit.

The verse continues: bhajati mām sarvabhāvena — he worships Me with the whole being. Here bhajati should not be reduced only to external ritual. It includes devotion, reverence, recognition, and abidance in the truth. Sarvabhāvena means with the whole mind, with full understanding, with all attitudes integrated, and with the recognition that everything is not separate from Bhagavān.

Before knowledge, devotion may be limited. A person may worship Bhagavān in one place and forget Bhagavān elsewhere. He may see Bhagavān in the temple but not in daily life. He may worship a form but not understand the truth of all forms. After this knowledge, worship becomes total. The jñānī sees Bhagavān as the truth of the worshipper, the worshipped, and the act of worship. There is no part of life outside Bhagavān.

This does not remove ordinary pūjā or devotion. It deepens it. The person may still worship Kṛṣṇa, Śiva, Devī, Rāma, Gaṇeśa, Subrahmaṇya, or any iṣṭa-devatā. But now the understanding is mature: the form is a doorway to the formless; the altar is a doorway to all-pervading consciousness; the name is a doorway to the nameless truth. Such worship is sarvabhāvena bhajana.

The final address Bhārata reminds Arjuna of his noble lineage and readiness for this teaching. Bhagavān is saying: the one who truly understands Puruṣottama becomes free from confusion, knows the essence of everything, and worships with the entire being. This is the fruit of the Puruṣottama teaching.