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Shloka 103

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

क्षेत्रज्ञः क्षेत्रविज्ञानाद् एकत्वात्केवलः स्मृतः यस्मात्पुर्यां स शेते च तस्मात्पूरुष उच्यते

kṣetrajñaḥ kṣetravijñānād ekatvātkevalaḥ smṛtaḥ yasmātpuryāṃ sa śete ca tasmātpūruṣa ucyate

క్షేత్రం (దేహ-ప్రకృతి) యొక్క యథార్థ జ్ఞానమువలన ఆయన ‘క్షేత్రజ్ఞుడు’గా స్మృతుడు; ఏకత్వమూ శుద్ధ స్వరూపమూ గలవాడైనందున ‘కేవలుడు’ అని స్మరించబడును. ‘పురి’ అనగా దేహనగరంలో ఆయన నివసించుచున్నందున ‘పురుషుడు’ అని ఉచ్యుడు.

क्षेत्रज्ञःknower of the field (inner witness/self)
क्षेत्रज्ञः:
क्षेत्रविज्ञानात्from true knowledge of the field (body-mind and its workings)
क्षेत्रविज्ञानात्:
एकत्वात्because of oneness/non-duality in essence
एकत्वात्:
केवलःpure, isolated, untainted (kevala)
केवलः:
स्मृतःis remembered/declared
स्मृतः:
यस्मात्because/since
यस्मात्:
पुर्याम्in the city (puri—body as the city of experience)
पुर्याम्:
सःhe
सः:
शेतेlies/dwells/abides
शेते:
and
:
तस्मात्therefore
तस्मात्:
पूरुषःPuruṣa (indwelling person/witness)
पूरुषः:
उच्यतेis called.
उच्यते:

Suta Goswami (narrating Linga Purana teaching to the sages of Naimisharanya, with an embedded doctrinal exposition)

FAQs

It shifts worship from outer form to inner realization: the devotee honors Shiva (Pati) by discerning the indwelling witness (kṣetrajña) within the ‘city’ of the body, preparing the pashu for grace that cuts pāśa.

By implying the pure oneness (kevala-ekatva) that is ultimately revealed when bondage is removed—Shiva-tattva is the supreme purity and the source of liberating knowledge, through which the witness-self is known in its true, unbound nature.

A yogic emphasis on kṣetra–kṣetrajña viveka (discrimination of field and knower), supporting Pashupata-oriented inner contemplation alongside Linga-puja, so worship culminates in insight and liberation.