Krishna explains that the nature of the field, its modifications, causes, and the knower have been described by the rishis in many ways and confirmed by the Brahma Sutras. Shankara emphasizes the authority of shruti and systematic reasoning in understanding these categories. Ramanuja sees the multiple scriptural sources as converging on the triad of chit, achit, and Ishvara. The Bhakti tradition values the rishis' diverse songs as expressions of devotional inquiry. Madhva notes that these descriptions investigate existing realities — the body's real components, their real causes, and the soul's real relationship to them. Abhinavagupta reads this as an invitation to trace consciousness through its successive tattvas from the subtlest to the grossest. Vallabha interprets the scriptural descriptions as pointing to the divine architecture of creation — every element deliberately expressing God's will. Tilak emphasizes that understanding the field's nature is practical necessity for the karma yogi who must deploy body, senses, and mind consciously. Vivekananda insists that the rishis investigated reality systematically, like scientists of the spirit, producing universal truths accessible to honest inquiry regardless of birth.