Know me too as the knower within every field; that discernment alone is knowledge.

Read as a flat statement that no second self stands anywhere.

Strip away the limiting marks that each body adds, the differences running from the greatest being down to a blade of grass, and the knower left standing in every field is the one Lord, with nothing else beside him. The apparent round of birth and doing is fastened onto that knower only by ignorance, the way a rope is mistaken for a snake in the dark; what is real in the highest sense is never actually touched by a fault ignorance merely paints onto it. Real knowing, on this reading, takes field and knower together, so the field is seen through as unreal and the one knower is reached as the sole ground beneath the whole appearance.

Drawn mainly from the fuller argument at the prior verse, since this verse's own record is thin.

The small word 'too' is read as adding the Lord as a further knower, the inner ruler seated within each individual field-knower, without erasing that individual as a real, distinct knower in his own right. In every body, the self is the near knower and the Lord dwells within as ruler; across the whole cosmos, the Lord alone rules as ultimate ground. Bodily pleasure and pain belong to the embodied self, never to the unchanging Lord who indwells it, so the fitting knowledge is two-fold: the self and its field together, and the Lord recognized as the one who rules that pair from within.

Offered honestly as extrapolation; the direct record here is a single bare line.

What survives from this master at this specific verse is a brief aside naming the verse's key phrase, nothing more, so no developed argument of his own can honestly be presented as though it addressed this line. What can be said is that his wider teaching of radical dependence, if extended here, would keep every embodied knower a real and distinct self, never dissolved into the Lord, with the sought knowledge being the recognition of one's dependent standing before the one independent Lord who indwells the field.

Extended from the prior verse, where his surviving comment is actually recorded.

This master's surviving commentary treats the two verses as one continuous passage, with nothing separately preserved for this line alone. What is genuinely his, from the verse before, reads 'knower of the field' through two old roots at once, wearing down the bondage of action and rescuing the soul from the fear of birth and death; for the awakened, the very same field becomes the standing-ground of the one Self, awareness no longer resting in one measured spread but running unbroken through every field at once. Extended, though not separately attested here, that unbroken awareness is what this verse would be naming.

Read as devotion and knowledge fused in a single recognition.

This reading turns to the great saying, that thou art, and reads the field-knower running through every field as the very thing that saying points to: none other than the Lord himself, seated in every field there is. To know the field-knower correctly, on this view, simply is to know the Lord; devotion and knowledge are not two separate roads meeting later but one act of recognition from the start. This same reading praises the knowledge itself, calling everything else, however impressive, mere craftsman's skill next to the one knowing that actually frees.

Read as the hinge inside a single verse, from an epistemic claim to a metaphysical one.

The knower was shown, just before, to be merely distinct from the body and senses, self-luminous in its own right. This verse completes that movement: strip away the marks ignorance has laid onto that same knower, the sense of birth, of doing, of enjoying, and what is left is declared to be the Lord himself, without a second. The field, by contrast, is exposed as imagination, false; the knower alone is the one reality the whole appearance rests on.