Krishna describes the knowable (jneya) — beginningless Brahman, called neither sat (existence) nor asat (non-existence), knowing which one attains immortality. Shankara reads 'neither sat nor asat' as Brahman transcending all empirical categories. Ramanuja interprets it as the supreme being who is beyond mundane existence and non-existence. The Bhakti tradition sees the promise of immortality as Krishna's personal assurance to the devoted seeker. Madhva explains that Brahman transcends all mundane categories while being supremely real in its own right, distinct from souls and matter. Abhinavagupta identifies the jneya as Parama Shiva — consciousness prior to all categories, the origin of everything including the concepts of being and non-being. Vallabha teaches that Brahman is sat-chit-ananda, appearing as 'neither sat nor asat' only from limited human perspective. Tilak sees this as the ultimate backdrop for all action — the karma yogi acts knowing that behind all phenomena stands this imperishable reality. Vivekananda emphasizes universality: the ultimate reality cannot be captured by any single religion or philosophy — it invites all seekers to direct experience beyond dogma.