Those who perceive the distinction between the field and the knower of the field with the eye of knowledge, and the liberation of beings from Prakriti, go to the Supreme. Shankara sees this as the culminating promise of jnana yoga: discrimination between Self and not-Self leads to moksha. Ramanuja reads it as the soul's liberation through God's grace when it understands its true nature. The Bhakti tradition celebrates this as the devotee's graduation — the eye of knowledge reveals the path home to God. Madhva concludes that liberation comes through perceiving the real distinction with the scripture-informed eye of knowledge illumined by God's grace. Abhinavagupta sees the 'eye of knowledge' as the opening of the third eye — awareness that sees through the veil of body-identification, achieving liberating recognition. Vallabha teaches that this supreme goal is attained through God-given wisdom — ultimately a gift of divine grace. Tilak confirms that right knowledge leads to right action and ultimately to liberation — the karma yogi attains the goal while continuing to act. Vivekananda concludes that the eye of knowledge is available to all sincere seekers — distinguishing Self from body is the one realization that frees humanity.