{
 "verse_id": "13.12",
 "mūla": {
  "devanāgarī": "ज्ञेयं यत् तत् प्रवक्ष्यामि यज् ज्ञात्वामृतम् अश्नुते | अनादिमत् परं ब्रह्म न सत् तन् नासद् उच्यते",
  "iast": "jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute | anādimat paraṃ brahma na sat tan nāsad ucyate",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 12",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "jñeyam",
   "lemma": "jñā",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञेयम्"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "pravakṣyāmi",
   "lemma": "pra-√vac",
   "grammar": "future indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", यद् ज्ञात्वा जन्मजरामरणादिप्राकृतधर्मरहितम् अमृतम् आत्मानं प्राप्नोति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रवक्ष्यामि"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "jñātvā",
   "lemma": "jñā",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "जन्मजरामरणादिप्राकृतधर्मरहितम् अमृतम् आत्मानं प्राप्नोति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ज्ञात्वा"
  },
  {
   "surface_form": "amṛtam",
   "lemma": "amṛta",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अमृतम्"
  },
  {
   "surface_form": "aśnute",
   "lemma": "√aś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अश्नुते"
  },
  {
   "surface_form": "anādimat",
   "lemma": "anādimat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनादिमत्"
  },
  {
   "surface_form": "param",
   "lemma": "para",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परम्"
  },
  {
   "surface_form": "brahma",
   "lemma": "brahman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "बृहत्त्वगुणयोगि, शरीरादेः अर्थान्तरभूतम्, स्वतः शरीरादिभिः परिच्छेदरहितं क्षेत्रज्ञतत्त्वम् इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ब्रह्म"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "sat",
   "lemma": "√as",
   "grammar": "nominative neuter singular present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "asat",
   "lemma": "asat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असत्"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "कार्यकारणरूपावस्थाद्वयरहिततया सदसच्छब्दाभ्याम् आत्मस्वरूपं न उच्यते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "11.37",
   "type": "cross-chapter thematic parallel",
   "score": 0.9113,
   "feature_breakdown": {
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   "verse": "5.20",
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  {
   "verse": "17.28",
   "type": "lemma-family resonance",
   "score": 0.8989,
   "feature_breakdown": {
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    "vocative": 0.0,
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  {
   "verse": "14.1",
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   "verse": "7.29",
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   "verse": "8.1",
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   "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_13.13",
    "anandgiri_13.12"
   ],
   "score": 0.5,
   "english_rendering": "I shall declare what is to be known, knowing which one attains immortality: it is beginningless, the supreme Brahman, and it is called neither sat (being) nor asat (non-being). Some split the words as 'anādi mat-param', 'having Me, the power named Vāsudeva, as supreme', but showing Brahman as possessing a special power contradicts the very negation of all attributes that follows, so 'anādimat' stands, its suffix merely filling the metre. Brahman is not denoted by 'is' or 'is not' because words signify through genus, action, quality or relation, and Brahman, being without genus, attributeless, actionless, one and the very Self, is reached by none of these, as 'neti neti' and 'whence words turn back' teach.",
   "divergence_note": "Śaṅkara rejects the 'mat-param' parse as a reading that would give Brahman a śakti, and argues from the theory of word-meaning (jāti, kriyā, guṇa, sambandha) that Brahman is beyond both affirmation and negation.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.12",
    "vedantadeshika_13.13"
   ],
   "score": 0.5,
   "english_rendering": "What is to be known and attained by the means beginning with amānitva is the nature of the pratyag-ātman, knowing which one attains the self as immortal, free of birth, old age and death; it is beginningless and has no end, and it is 'mat-param' - having Me as its supreme, since the self is of one essence as the Lord's body and śeṣa (subservient). It is called Brahman because of its bṛhattva (greatness), being in itself unlimited by the body, its bodily limitation being due to karma. It is called neither sat nor asat because, free of the two states of effect and cause, the pure self is not denoted by words that apply to its karma-bound conditions as named god-forms or as subtle undifferentiated cause.",
   "divergence_note": "Rāmānuja's decisive divergence: the 'jñeya' here is the individual self (pratyag-ātman), not the supreme Brahman; he splits 'anādi mat-param' and reads 'brahma' as the jīva by its greatness, and 'neither sat nor asat' as transcending karma-made effect/cause states - directly contrary to Śaṅkara.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.13",
    "jayatirtha_13.13"
   ],
   "score": 0.5,
   "english_rendering": "'Supreme Brahman' answers what was promised as 'who He is' in 13.4, and the rest answers 'what His power is'. 'Anādimat' means devoid of a body that has a beginning - otherwise the text would have said only 'anādi'.",
   "divergence_note": "Madhva reads the verse as fulfilling the 13.4 promise, and gives 'matup' real meaning - 'without a beginning-having body' - whereas Śaṅkara treats it as metrical filler; Brahman here is Hari with a non-originated form, not attributeless.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.13"
   ],
   "score": 0.5,
   "english_rendering": "He describes the nature of the knowable in six verses by its own qualities: the knowable is what the wise attain through scripture, and its fruit is immortality. He points to it by name and form: the beginningless supreme Brahman taught by all Vedānta - or, 'that from which I am higher', the Akṣara. And it is the abode of contradictory properties, both being and non-being, for, as the Bhāgavata says, there is no contradiction in the Lord whose qualities are countless.",
   "divergence_note": "Vallabha reverses Śaṅkara: 'na sat na asat' signals not attributelessness but that Brahman is the viruddha-dharmāśraya (seat of contradictory attributes), holding both sat and asat; he also allows a reading where Kṛṣṇa is higher than this Akṣara.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.13"
   ],
   "score": 0.5,
   "english_rendering": "What is to be known through these means I shall declare, and to win the hearer's regard He shows its fruit: knowing it, one attains mokṣa. It is beginningless, supreme, Brahman - the 'mat' being Vedic usage - or, read as two words, 'anādi' and 'mat-param', Brahman is the supreme attributeless form of Me, Viṣṇu. It is called neither sat nor asat, for the object of affirmative means is called sat and of negation asat, but this differs from both, not being an object.",
   "divergence_note": "Śrīdhara accepts both parses, and on the second makes Brahman the nirviśeṣa form of Viṣṇu - an attributeless Brahman that is still 'Mine', bridging Śaṅkara's negation and a devotional referent.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.13"
   ],
   "score": 0.5,
   "english_rendering": "I shall clearly declare what the seeker of liberation must know, knowing which one is freed from saṃsāra: the beginningless supreme Brahman, unlimited in every way; some read 'mat-param', meaning the attributeless form beyond Me as saguṇa Brahman, but 'having Me, Vāsudeva, as supreme power' is a mis-explanation, since power cannot be predicated of the attributeless. It is neither sat, the substrate of being, nor asat, the substrate of non-being, being self-luminous consciousness, and since words function only through genus, action, quality or relation - and śruti negates each in turn: 'one without a second', 'attributeless, actionless', 'unattached', 'neti neti' - it is not denoted by any word in its primary sense - so 'I shall declare' must be taken as indicated by lakṣaṇā (secondary signification), as explained at 'one sees it as a wonder'.",
   "divergence_note": "Madhusūdana accepts 'mat-param' only as 'beyond Me as saguṇa Brahman', calls the śakti reading an apavyākhyāna, extends Śaṅkara's four-fold word theory to cover proper names and space, and resolves 'I shall declare' through lakṣaṇā.",
   "commentator": "Madhusudan Sarasvati"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "प्रवक्ष्यामि",
   "role": "supporting",
   "other_verses_in_list": [
    "4.16",
    "9.1",
    "14.1"
   ]
  },
  {
   "list": "ब्रह्म",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.72",
    "3.14",
    "3.15",
    "4.21",
    "4.24",
    "4.25",
    "4.31",
    "4.32",
    "5.6",
    "5.10",
    "5.19",
    "5.20",
    "5.21",
    "5.24",
    "5.25",
    "5.26",
    "6.14",
    "6.27",
    "6.28",
    "6.38",
    "6.44",
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    "8.1",
    "8.3",
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    "8.13",
    "8.16",
    "8.17",
    "8.24",
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    "11.15",
    "11.37",
    "13.4",
    "13.30",
    "14.3",
    "14.4",
    "14.26",
    "14.27",
    "17.14",
    "17.23",
    "17.24",
    "18.42",
    "18.50",
    "18.53",
    "18.54"
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 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
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   "b": 0.01,
   "e_v": 0.005,
   "z": 0.2,
   "h": 0.0,
   "th": 0.01
  },
  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "bg-vallabha",
    "bg-jayatirtha",
    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
   ]
  },
  "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": [
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "pravakṣyāmi: pravac -> pra-√vac",
     "aśnute: aś -> √aś",
     "sat: as -> √as",
     "ucyate: vac -> √vac"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.889251Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   },
   {
    "kind": "ch13_commentary_realignment",
    "applied_at": "2026-10-23T02:22:33.232449+00:00",
    "applied_by": "sutrakrit-gita/scripts/merge_ch13_realigned.py",
    "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": {
     "advaita": "13.13",
     "viśiṣṭādvaita": "13.12",
     "dvaita": "13.13",
     "śuddhādvaita": "13.13",
     "bhakti": "13.13",
     "advaita-bhakti": "13.13"
    }
   }
  ]
 },
 "so_what_questions": [
  "Can something be real and yet not fit any description I could give of it?",
  "What would it mean to know something that cannot be pointed at like an object?",
  "When I say 'I', am I naming my roles, my body, or something that outlasts them?",
  "Is my picture of the highest thing a blank beyond all qualities, or a fullness that holds opposites?",
  "Why would knowing a truth, rather than doing something, end fear of death?",
  "How do I talk honestly about things my words cannot quite reach?"
 ],
 "everyday_applications": {
  "advaita": "A scientist who loves precise definitions admits that awareness itself is the one thing she cannot define like a variable. Rather than force a label, she lets the failure of every category point her toward what is doing the defining.",
  "viśiṣṭādvaita": "A man facing serious illness learns that his own self was never born and does not end; the limits he feels are tied to his circumstances, not his nature. Because that self belongs to something greater, he finds the fear of ending lose much of its grip.",
  "dvaita": "A designer reading a dense spec notices that one 'redundant' word actually changes the meaning. She stops assuming any word is filler, and finds the text says something more exact - a habit that pays off in contracts and code reviews alike.",
  "śuddhādvaita": "A parent stops demanding that life be either all good or all bad. Holding pride and the ache of letting go at a child's graduation at the same time, she sees the deepest things can contain contradictions without breaking.",
  "bhakti": "A hospital chaplain speaks of the divine to a dying patient as both beyond every description and still personally near. He does not have to pick between abstract and intimate; he lets the same reality be both.",
  "advaita-bhakti": "A poet knows no word names the thing she most wants to say, so she writes around it, pointing by suggestion and image. Indirect language becomes her honest method rather than a failure of nerve."
 },
 "primary_meaning": "Let me declare what is worth knowing, knowing which you taste immortality: the beginningless supreme Brahman, called neither existent nor non-existent."
}