{
 "verse_id": "13.16",
 "mūla": {
  "devanāgarī": "अविभक्तं च भूतेषु विभक्तम् इव च स्थितम् | भूत-भर्तृ च तज् ज्ञेयं ग्रसिष्णु प्रभविष्णु च",
  "iast": "avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam | bhūta-bhartṛ ca taj jñeyaṃ grasiṣṇu prabhaviṣṇu ca",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 16",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "avibhaktam",
   "lemma": "avibhakta",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अविभक्तम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "bhūteṣu",
   "lemma": "bhūta",
   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "सर्वत्र स्थितम् आत्मवस्तु वेदितृत्वैकाकारतया अविभक्तम् अविदुषां देवाद्याकारेणअयं देवो मनुष्यः इति विभक्तम् इव",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भूतेषु"
  },
  {
   "surface_form": "vibhaktam",
   "lemma": "vi-√bhaj",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "इव च स्थितम् ।देवः अहम् मनुष्यः अहम् इति देहसामानाधिकरण्येन अनुसंधीयमानम् अपि वेदितृत्वेन देहाद् अर्थान्तरभूतं ज्ञातुं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विभक्तम्"
  },
  {
   "surface_form": "iva",
   "lemma": "iva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "sthitam",
   "lemma": "√sthā",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मवस्तु वेदितृत्वैकाकारतया अविभक्तम् अविदुषां देवाद्याकारेणअयं देवो मनुष्यः इति विभक्तम् इव",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्थितम्"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "bhartṛ",
   "lemma": "bhartṛ",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "तद् भर्तव्येभ्यो भूतेभ्यः अर्थान्तरं ज्ञेयम्, अर्थान्तरम् इति ज्ञातुं शक्यमित्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भर्तृ"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "jñeyam",
   "lemma": "jñā",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञेयम्"
  },
  {
   "surface_form": "grasiṣṇu",
   "lemma": "grasiṣṇu",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अन्नादीनां भौतिकानां ग्रसिष्णु, ग्रस्यमानेभ्यो भूतेभ्यो ग्रसितृत्वेन अर्थान्तरभूतम् इति ज्ञातुं शक्यम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ग्रसिष्णु"
  },
  {
   "surface_form": "prabhaviṣṇu",
   "lemma": "prabhaviṣṇu",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च प्रभवहेतुः च",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रभविष्णु"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.20",
   "type": "lemma-family resonance",
   "score": 0.9277,
   "feature_breakdown": {
    "cosine": 0.8629,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0741,
    "lemma_overlap": 17.0067,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "13.34",
   "type": "semantic neighbor",
   "score": 0.9075,
   "feature_breakdown": {
    "cosine": 0.8675,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.937,
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   }
  },
  {
   "verse": "13.15",
   "type": "next-verse continuation",
   "score": 0.9008,
   "feature_breakdown": {
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  },
  {
   "verse": "9.5",
   "type": "lemma-family resonance",
   "score": 0.8999,
   "feature_breakdown": {
    "cosine": 0.8599,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.6422,
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   }
  },
  {
   "verse": "9.18",
   "type": "cross-chapter thematic parallel",
   "score": 0.8908,
   "feature_breakdown": {
    "cosine": 0.8508,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.1979,
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   }
  },
  {
   "verse": "18.41",
   "type": "cross-chapter thematic parallel",
   "score": 0.8904,
   "feature_breakdown": {
    "cosine": 0.8604,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 1.069,
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   }
  },
  {
   "verse": "14.17",
   "type": "thematic-similarity",
   "score": 0.8891,
   "feature_breakdown": {
    "cosine": 0.8491,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.937,
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   }
  },
  {
   "verse": "7.11",
   "type": "shared-vocabulary echo",
   "score": 0.8886,
   "feature_breakdown": {
    "cosine": 0.8486,
    "theme_graph": 0.0,
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    "lemma_overlap": 6.2453,
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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_13.17",
    "anandgiri_13.16"
   ],
   "score": 0.5,
   "english_rendering": "It is undivided, one in every body like space, and yet stands among beings as if divided, because it is apprehended only in bodies. This knowable is bhūtabhartṛ (bearer of beings) at the time of their continuance, grasiṣṇu (devourer) at pralaya (dissolution), and prabhaviṣṇu (generator) at their origin, just as the rope and the like are to the snake and the like falsely imagined on them.",
   "divergence_note": "Śaṅkara: one like space, apparent division from bodies; the three cosmic functions hold only as a rope 'produces, holds and withdraws' an imagined snake. Creation is not a real transformation.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.16",
    "vedantadeshika_13.17"
   ],
   "score": 0.5,
   "english_rendering": "The self-substance present in gods, men and all beings is undivided, being uniformly of the form of veditṛ (knower), yet to the unwise it stands as if divided in the forms 'this is a god, this a man'; though it is thought of as 'I am a god, I am a man' in co-reference with the body, as knower it can be known as other than the body. It is the bhartṛ (supporter) of the elements gathered as the body, and so other than what it supports; it is grasiṣṇu (consumer) of food and other elemental things, and so other than what it consumes; and prabhaviṣṇu, the cause of the arising of what it consumes as it changes into new forms. Since eating, growth and support are not seen in a dead body, it is settled that the aggregate of elements, the kṣetra (field), is not the cause of consuming, generating and supporting.",
   "divergence_note": "Rāmānuja reads the triad bodily, not cosmically: the self bears the body, eats food, and causes food's transformation into tissue, and the corpse proves the field is not the agent. 'Undivided' means each self has the same knower-form (not one self in all); division is the unwise taking the body-type as the self. Opposite of Madhusūdana's single kṣetrajña.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.17",
    "jayatirtha_13.17"
   ],
   "score": 0.5,
   "english_rendering": "[No Madhva bhāṣya for this verse.] Mūla only: Undivided among beings, it stands as if divided; that knowable is the bearer of beings, the devourer and the generator.",
   "provenance": "siddhānta_reconstruction",
   "divergence_note": "ABSENT: the supplied Madhva text for this verse (his source_verse 13.17) reads only 'Sri Madhvacharya did not comment on this sloka.' No Dvaita bhāṣya exists to anchor a rendering; the English is the mūla only, not a Dvaita reading. Jayatīrtha's Prameyadīpikā is also silent on this verse.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.17"
   ],
   "score": 0.5,
   "english_rendering": "Lest it be thought to exist in pieces: among its anantamūrti (infinite forms) there is no difference one from another, and it stands as if divided only by its will to manifest just so much; as protector it bears beings, as destroyer it devours, and as Prajāpati it brings forth. As the Nibandha says, by His sheer will the jīva (souls) were created as portions of Brahman, going forth at creation like sparks from fire, inert things from His sat (being) portion and the antaryāmin (inner controller) from His ānanda (bliss) portion. So there is no difference of kind in their essence, only a difference in name, spoken of as inert, conscious and inner controller.",
   "divergence_note": "Vallabha's division is willed (icchā), not apparent or adjunct-caused: one Brahman manifests as protector, destroyer and Prajāpati, and as three kinds of aṃśa (portions) via the Tattvadīpa-nibandha: sat in matter, cit in souls, ānanda in the inner controller. Difference is nominal, not essential, and nothing is mithyā.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.17"
   ],
   "score": 0.5,
   "english_rendering": "In beings, moving and unmoving, it is undivided, one with them as their cause, and yet as effect it stands as if divided, as foam and the rest born of the ocean are not other than the ocean; this is the nature to be known, described before. It is their bhartṛ (nourisher) at the time of continuance, grasiṣṇu (devourer) at dissolution, and prabhaviṣṇu at creation, coming forth in the form of many effects.",
   "divergence_note": "Śrīdhara again uses cause-effect: undivided as cause, divided as effect, foam and ocean. Prabhaviṣṇu is 'arising as many effects', a real becoming, softer than Śaṅkara's rope-snake.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.17"
   ],
   "score": 0.5,
   "english_rendering": "To refute those who hold a different self in each body: it is undivided among all beings, one alone, not different body by body, all-pervading like space; yet because it appears identified with bodies it stands as if divided, the difference being due to adjuncts and unreal, like divisions seen in space. Lest one say, 'let the kṣetrajña (knower of the field) be one and all-pervading, but Brahman, the cause of the world, is something else', the verse says: it bears all beings at their continuance, devours them at dissolution and generates them at origin, as a rope does the snake imagined by māyā (illusory power). Therefore the Brahman that causes the world's continuance, dissolution and origin is itself the one kṣetrajña, to be known in every body, and nothing other.",
   "divergence_note": "Madhusūdana turns the verse into two polemics: against plurality of selves (directly opposing Rāmānuja's many selves) and against separating the kṣetrajña from the world-cause, concluding identity of the two. Sharper than Śaṅkara's statement of the same ground.",
   "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": "प्रभव",
   "role": "supporting",
   "other_verses_in_list": [
    "6.24",
    "7.6",
    "8.18",
    "8.19",
    "9.16",
    "9.17",
    "9.18",
    "10.2",
    "10.8",
    "16.9",
    "18.41"
   ]
  },
  {
   "list": "विष्णु",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "10.21"
   ]
  }
 ],
 "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": [
     "vibhaktam: vibhaj -> vi-√bhaj",
     "sthitam: sthā -> √sthā"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.889996Z",
    "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": "13.17",
     "viśiṣṭādvaita": "13.16",
     "dvaita": "13.17",
     "śuddhādvaita": "13.17",
     "bhakti": "13.17",
     "advaita-bhakti": "13.17"
    }
   },
   {
    "kind": "ch13_dvaita_jayatirtha",
    "applied_at": "2026-10-23T02:48:54.530351+00:00",
    "applied_by": "sutrakrit-gita/scripts/merge_ch13_dvaita_jayatirtha.py",
    "change": "note records that Jayatirtha is also silent"
   }
  ]
 },
 "so_what_questions": [
  "Are the people on my team truly separate, or separate only in how they show up?",
  "What in me keeps feeding, growing and repairing this body, and is it just the body?",
  "Can the same source that builds something also be the thing that ends it, without contradiction?",
  "Do I treat the divisions between departments, roles and people as facts or as conveniences?",
  "If one source sustains and also consumes, how should I feel about endings in my work?",
  "Am I the same person in every role I play, or a different one in each?"
 ],
 "everyday_applications": {
  "advaita": "Śaṅkara's image is space in many jars: one space, seemingly cut up by the jars. In a large company the 'cultures' of separate offices are the jar-shapes, while the awareness in the people is the same in each. A leader who sees this stops treating the Bangalore team and the Boston team as different species.",
  "viśiṣṭādvaita": "Rāmānuja argues from the corpse: what eats, grows and holds the body together is not the body. Someone sitting with a dying parent sees this difference directly, and that seeing is the knowledge the verse wants. You can say 'I am tired' or 'I am a manager' and still know the knower is neither the tiredness nor the title.",
  "dvaita": "Madhva's bhāṣya is silent on this verse, so no Dvaita-specific application can be drawn from the supplied commentary; inventing one would put words in his mouth.",
  "śuddhādvaita": "Vallabha says the divisions are chosen: the one shows exactly as much of itself as it wills. A good teacher reveals only as much as a student can use today, and that holding back is part of the same gift. Showing different faces to different people is not fakery when the choice is made for their sake.",
  "bhakti": "Śrīdhara's foam and ocean: the product is never something other than its source. An artist who sees each failed sketch as the same sea as the finished painting is less crushed when the sketch fails. Starting, keeping up and closing down are three seasons of one ocean.",
  "advaita-bhakti": "Madhusūdana closes the gap between the self in you and the cause of the world: they are one, not neighbors. A founder who sees the company's start, its daily running and its eventual wind-down as acts of one awareness can close a product line without feeling the ground give way."
 },
 "primary_meaning": "That which is to be known stands undivided among all beings though it appears divided, sustaining them, consuming them, and bringing them forth again."
}