क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥
kṣetra-jñaṃ cāpi māṃ viddhi sarva-kṣetreṣu bhāratakṣetra-kṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ mama
Word by word
The verse says
Know me also as the knower of the field, in every field, Arjuna. Understanding the field and the knower of the field — that, in my view, is knowledge.
In plain words
The claim widens, and quickly.
Not just that each person has a knower. That the knower, in every field, is him.
And then a definition of knowledge that would surprise most people: not facts, but grasping this one distinction.
Where you've felt this · in community
Every house on a street has its own electricity meter, its own bill, its own habits about leaving lights on. The current in all of them comes from the same place. Nobody experiences that as sharing — the kitchen light is simply on — and it is true anyway.
Going deeper
One knower in every field is a claim with immediate consequences, and the traditions divide sharply on how to take it.
The advaita reading takes it at full strength: there is one knower, appearing as many, and the plurality is in the fields rather than in what knows them. Other schools read it as the supreme self present within each individual self without the two being identical — closeness, not sameness.
The verse does not settle it, and anybody who tells you it plainly does has chosen a school and not mentioned it.
What both readings share is what matters for a reader. Whatever is looking out of you is not a private possession, manufactured by your particular history. On any reading in this tradition, the awareness is not yours the way your opinions are yours, which is the start of every ethical claim the next thirty verses will make.