The knowledge contained in the Gita is not a mere oral religious discourse, precept for others or knowledge merely restricted to scriptures, It is for experiencing the essential truth principle and can be gainfully prasticed in worldly conduct. This verse is a clear proof of the same:

That the knowledge of the field and its knower is the true knowledge; it has been indicated by the Gita's preacher in the second verse of this chapter. Nobody should understand it in this manner that the body is the field and the knower of the field is the real self; this I have understood now, what more is needed to be done? The Blessed Lord has stated that this is not knowledge but just information, the theoretical part of knowledge. 'Adhyatmajnananityatvam' the state of constant abidance in knowledge, this will lead to the state of the absence of ignorance. 'Svabhavo dhyatmam' (Gita 8/3)-the indwelling self is the essential nature; this indication has already been given in the Gita. Knowledge should not remain limited to just speech, ear or intellect but should become part of our nature. Every pore of the body should accept that the consciousness which is in the body, the light in the eyes, words in speech, the activity of the senses, the incoming and outgoing movement of the breath, the beating of the heart, blood circulation-all is due to the consciousness of the self. The inclination towards insentience should go away, should become established in consciousness; this is the state of the one who abides in the knowledge of the Self. Not just this 'tattvajnanarthadarshanam'! The essence of knowledge is the Supreme. In every particle and every being, everywhere, always and all the time, there should be the vision of the Lord! In all He is and He is all-'jit dekhun tit shymayee hai' wherever I see, I see the Lord; wherever I look, I find You; this is an experience; such a philosophy-this is the essential substance of true knowledge; this is what is to be experienced; this is the divine inspiration from Shri Gitaji for seekers.

Starting from the 7th verse whatever has been said is true knowledge; this means that without these attributes the embodied being will not be able to realise the truth principle. Pride, arrogance, violence, hard heartedness, etc. are demoniac tendencies (Gita 16/4) While these persist how can knowledge establish itself inside? That is why, here an emphatic guidance; hat is contrary to this is ignorance! Inspiration and caution go hand in hand. The decision is in our hands whether we desire to live in the light of knowledge or in the darkness of ignorance.

What is to be known by the knowledge and where does it lead us to? To know this is the purpose of the next verse-