Understanding the Field and the Knower (க்ஷேத்ரம் மற்றும் க்ஷேத்ரஞ்ஞன்): In Advaita, the distinction between the Kṣetra (field — the body, mind, senses, and all material experiences) and the Kṣetrajña (knower of the field — the Conscious Self) forms the foundation for self-inquiry. Chapter 14 clearly establishes this distinction. Krishna teaches Arjuna that all physical forms and experiences belong to the Kṣetra, while the one who witnesses these changes without changing is the Kṣetrajña. From an Advaitic perspective, this Kṣetrajña is not many — it is one and the same in all beings: the non-dual Brahman.

Non-Dual Witness (சாட்சியின் அகண்ட தன்மை): The Gita affirms that the Kṣetrajña is ultimately the Supreme Self — Paramatma — residing in all bodies. In Advaita, this leads to the declaration that there is no real separation between the individual soul (jiva) and the Supreme (Brahman). The diversity of bodies is an illusion (Maya), and the single Consciousness that pervades all forms is the only reality — this is the non-dual truth (Advaita Satyam).

Knowledge as Discrimination (ஞானம் என்பது வேறுபாடு அல்ல, உண்மை அறிதல்): Krishna explains what constitutes real knowledge (jnānam), which includes humility, non-attachment, equanimity, and understanding the impermanence of worldly life. In Advaita, such knowledge is essential to separate the Self from the non-Self (ātma-anātma-viveka). This discrimination leads one to realize that the Self is not the body or the mind but the infinite, changeless Consciousness.

The Supreme Reality (பரமார்த்த சத்தியம்): The Gita’s teaching in this chapter converges with Advaita Vedanta in describing Brahman as formless, actionless, beginningless, and beyond both being and non-being. Realization of this formless reality — beyond the field — is the highest liberation (moksha). The knower of the field recognizes the substratum of existence as the one unchanging Self behind all appearances.

Unity behind Diversity (பகை இல்லா ஒருமை): Ultimately, the purpose of Chapter 14 is to help the seeker see Oneness in multiplicity. For the Advaitin, this is not just a poetic insight but a transformative truth: the world of names and forms is transient; the Self alone is eternal. Knowing this, one transcends duality, fear, and bondage, resting in the bliss of Brahman, the non-dual Self.