{
 "verse_id": "13.11",
 "mūla": {
  "devanāgarī": "अध्यात्म-ज्ञान-नित्यत्वं तत्त्व-ज्ञानार्थ-दर्शनम् | एतज् ज्ञानम् इति प्रोक्तम् अज्ञानं यद् अतो ऽन्यथा",
  "iast": "adhyātma-jñāna-nityatvaṃ tattva-jñānārtha-darśanam | etaj jñānam iti proktam ajñānaṃ yad ato 'nyathā",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 11",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "adhyātma",
   "lemma": "adhyātma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अध्यात्म"
  },
  {
   "surface_form": "jñāna",
   "lemma": "jñāna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञान"
  },
  {
   "surface_form": "nitya",
   "lemma": "nitya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नित्य"
  },
  {
   "surface_form": "tvam",
   "lemma": "tva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वम्"
  },
  {
   "surface_form": "tattva",
   "lemma": "tattva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्त्व"
  },
  {
   "surface_form": "jñāna",
   "lemma": "jñāna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञान"
  },
  {
   "surface_form": "artha",
   "lemma": "artha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्थ"
  },
  {
   "surface_form": "darśanam",
   "lemma": "darśana",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दर्शनम्"
  },
  {
   "surface_form": "etat",
   "lemma": "etad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एतत्"
  },
  {
   "surface_form": "jñānam",
   "lemma": "jñāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "। विविक्तदेशसेवित्वम्, विविक्तः स्वभावतः संस्कारेण वा अशुच्यादिभिः सर्पव्याघ्रादिभिश्च रहितः अरण्यनदीपुलिनदेवगृहादिभिर्व",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अध्यात्मज्ञानं तन्निष्ठत्वम्, तत्त्वज्ञानार्थदर्शनं तत्त्वज्ञानप्रयोजनं",
     "school": "viśiṣṭādvaita",
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     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ज्ञानम्"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "proktam",
   "lemma": "pra-√vac",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रोक्तम्"
  },
  {
   "surface_form": "ajñānam",
   "lemma": "ajñāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अज्ञानम्"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "atas",
   "lemma": "atas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अतस्"
  },
  {
   "surface_form": "anyathā",
   "lemma": "anyathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्यथा"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "5.16",
   "type": "long-distance thematic echo",
   "score": 0.9364,
   "feature_breakdown": {
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 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_13.12",
    "anandgiri_13.11"
   ],
   "score": 0.5,
   "english_rendering": "Adhyātma-jñāna-nityatva is constancy in knowledge whose object is the Self; tattva-jñānārtha-darśana is keeping in view the fruit of tattva-jñāna (knowledge of reality), which ripens from long practice of amānitva and the rest - that fruit being mokṣa, the cessation of saṃsāra - for one who contemplates the fruit is moved to practise its means. All this, from amānitva up to this, is called jñāna because it is for the sake of knowledge, and what is contrary - pride, ostentation, violence, impatience, crookedness - is to be known as ajñāna, so that it may be avoided as the cause of saṃsāra. If one objects that these are yamas and niyamas that cannot reveal any object as knowledge does, the reply is that they are called knowledge as its causes and auxiliaries.",
   "divergence_note": "Śaṅkara explicitly meets the objection that ethical disciplines are not cognitions: 'knowledge' here is a transferred name for the causes and auxiliaries of knowledge (jñāna-nimitta, jñāna-sahakāri).",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.11",
    "vedantadeshika_13.12"
   ],
   "score": 0.5,
   "english_rendering": "Adhyātma-jñāna is knowledge of the self, and nityatva is being established in it; tattva-jñānārtha-darśana is being devoted to the reality that is the purpose of knowing truth. 'Jñāna' here means that by which the self is known, the means to self-knowledge: the cluster of qualities, amānitva and the rest, of the puruṣa connected with the kṣetra alone helps self-knowledge, while everything else is a product of the kṣetra opposed to it and so is ajñāna. Next, the nature of the kṣetrajña, introduced earlier as the knower, is to be purified and set out.",
   "divergence_note": "Rāmānuja classes everything outside the twenty qualities as kṣetra-kārya (a product of the field), with the jīva as the embodied puruṣa whose own nature is next to be shown distinct from the body - the self as real knower, not dissolved into Brahman.",
   "commentator": "Ramanujacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.12"
   ],
   "score": 0.5,
   "english_rendering": "This knowledge that has been declared is the work of vidyā; what is otherwise is ajñāna, the work of avidyā.",
   "divergence_note": "THIN: Vallabha's single line re-labels the list as vidyā-kārya and its opposite as avidyā-kārya - both treated as effects (of the Lord's two powers), not as definitions of knowledge itself.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.12"
   ],
   "score": 0.5,
   "english_rendering": "Adhyātma-jñāna is knowledge that concerns the Self, and constancy in it means steadfastness in purifying the meaning of the word 'tvam' (you). Tattva-jñānārtha-darśana is looking at the purpose of knowledge of reality, mokṣa, as the highest of all. These twenty, beginning with amānitva, are called knowledge as its means, and their opposites are called ignorance, as by Vasiṣṭha and others, because they oppose knowledge - so they are to be abandoned entirely.",
   "divergence_note": "Śrīdhara reads adhyātma-jñāna in mahāvākya terms as tvam-padārtha-śuddhi (clarifying the 'you' in 'that you are'), and counts the means as exactly twenty.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.12"
   ],
   "score": 0.5,
   "english_rendering": "Adhyātma-jñāna is discrimination of Self from non-Self, and constancy is being established in it, for one established in discrimination becomes able to know the meaning of the great sentence. Tattva-jñāna is the direct realization 'I am Brahman', produced by Vedānta sentences as the ripened fruit of all the means; its purpose is mokṣa - the cessation of all sorrow, avidyā and its effects, and the attainment of the Self as supreme bliss - and seeing it moves one to practise the means. These twenty, ending here, are called knowledge for its sake, and pride and the rest, their opposite, ignorance as its obstacle; therefore abandon ignorance and take up knowledge alone.",
   "divergence_note": "Madhusūdana specifies tattva-jñāna as the sākṣātkāra 'aham brahmāsmi' generated by Vedānta-vākya, and defines mokṣa positively as attainment of paramānanda, not only cessation of saṃsāra.",
   "commentator": "Madhusudan Sarasvati"
  },
  "visistadvaita": {
   "score": 0.5
  },
  "dvaita": {
   "score": 0.5,
   "english_rendering": "Constancy in adhyātma-jñāna (knowledge concerning the self), and tattva-jñānārtha-darśana, which is the study of scripture, examining its tātparya (intended purport), undertaken for the sake of aparokṣa-jñāna (direct knowledge): this is called jñāna (knowledge), and whatever is otherwise is ajñāna (ignorance). The 'seeing' meant here is not itself the knowledge of reality but the examination of what scripture intends, and so it rightly stands among the means to knowledge.",
   "divergence_note": "Read with Jayatīrtha's Prameyadīpikā on Madhva's bhāṣya (their 13.12): Madhva glosses one compound: tattva-jñānārtha-darśana is śāstra-darśana (study of scripture) for the sake of aparokṣa-jñāna (direct knowledge). Jayatīrtha adds two things. First, he states the problem the gloss solves: if this 'seeing' were itself knowledge of reality, it could not be listed among the means to knowledge; so the seeing is a means, aimed at direct knowledge as its result. Second, he specifies the study as tātparya-ālocana (examining the purport of scripture), and notes that the word śāstra is not in the verse but supplied by adhyāhāra (understood from context), a plain textual admission. Neither glosses adhyātma-jñāna-nityatva, which is rendered literally. The other schools read the same compound as keeping mokṣa (liberation) in view as the fruit (Advaita, Bhakti, Advaita-bhakti, the last identifying the knowledge of reality as 'I am Brahman') or as devotion to the reality that is the goal (Viśiṣṭādvaita); the Dvaita reading instead makes it disciplined study of scripture for its intended sense, a step toward direct knowledge, and says nothing here of liberation.",
   "commentator": "Madhvacharya, with Jayatirtha's Prameyadipika",
   "witness_passages": [
    "madhva_13.12",
    "jayatirtha_13.12"
   ]
  },
  "suddhadvata": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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    "14.8",
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    "16.4",
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  {
   "list": "ज्ञान",
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   "other_verses_in_list": [
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    "13.2",
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  {
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    "15.15"
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  },
  {
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   "other_verses_in_list": [
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    "3.31",
    "3.39",
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    "5.3",
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    "9.6",
    "9.14",
    "9.22",
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    "10.9",
    "11.52",
    "12.2",
    "13.9",
    "15.5",
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 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
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    "bg-vallabha",
    "bg-jayatirtha",
    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
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  },
  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
  "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
  "post_generation_repairs": [
   {
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    "scope": "word_by_word[].lemma",
    "loci": [
     "proktam: pravac -> pra-√vac"
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   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.888495Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "substitution": "? -> ,",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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    "root_cause": "Chapter 13 commentaries count 35 verses (13.1 = Arjuna's question) but the edition counts 34; payloads paired mūla 13.N with each commentary's 13.N, i.e. the previous verse's bhāṣya for most schools.",
    "source_verses": {
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     "viśiṣṭādvaita": "13.11",
     "dvaita": "13.12",
     "śuddhādvaita": "13.12",
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 },
 "so_what_questions": [
  "Do I keep returning to the question of who I really am, or only when life forces it?",
  "Can I picture clearly what freedom would actually feel like for me?",
  "Is knowing something the same as being changed by it?",
  "Which of my habits are quietly working against the understanding I say I want?",
  "What study or practice do I keep up because it leads somewhere, not just for its own sake?",
  "If I listed my pride, impatience and crookedness as obstacles, what would I drop first?"
 ],
 "everyday_applications": {
  "advaita": "A consultant who has read plenty about calm finds her habits unchanged. She starts treating patience and honesty as the real groundwork that lets insight take hold, and keeps the end goal - freedom from the cycle of reaction - in view so the daily practice has a reason.",
  "viśiṣṭādvaita": "A teacher distinguishes the person he is from the roles, moods and body that come and go. Whatever helps him see himself as that steady knower he keeps; whatever just feeds the role he treats as noise to set aside.",
  "dvaita": "Reading the primary documents of a field is a step toward understanding it, not the understanding itself, and the reading only counts if it asks what each document is actually driving at. A new engineer working through a system's design documents should keep asking 'what is this decision for', treating the reading as the route to seeing the system first-hand rather than mistaking a finished reading list for knowing how the system works.",
  "śuddhādvaita": "A manager sorts behaviours on her team simply into what flows from clear understanding and what flows from confusion, and stops treating the second kind as personal failings to moralize about.",
  "bhakti": "Before a big decision, a founder asks himself who exactly the 'I' is that is anxious, and keeps clarifying that question. He also keeps the hoped-for outcome - inner freedom - ranked above every other reward on offer.",
  "advaita-bhakti": "A meditator who has practised for years realizes that discrimination between what she is and what she has is the necessary groundwork. She keeps the goal concrete - not just less suffering, but a positive fullness - and that vision keeps her practising."
 },
 "primary_meaning": "Steady attention to the self, kept as a way of life, and seeing what tattva-knowledge is actually for, that is knowledge. Whatever departs from this is ignorance."
}