{ "verse_id": "13.18", "mūla": { "devanāgarī": "इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः | मद्-भक्त एतद् विज्ञाय मद्-भावायोपपद्यते", "iast": "iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ | mad-bhakta etad vijñāya mad-bhāvāyopapadyate", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 18", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "iti", "lemma": "iti", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इति" }, { "surface_form": "kṣetram", "lemma": "kṣetra", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्षेत्रम्" }, { "surface_form": "tathā", "lemma": "tathā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तथा" }, { "surface_form": "jñānam", "lemma": "jñāna", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्ञानम्" }, { "surface_form": "jñeyam", "lemma": "jñā", "grammar": "nominative neuter singular gdv noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्ञेयम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "uktam", "lemma": "√vac", "grammar": "nominative neuter singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उक्तम्" }, { "surface_form": "samāsatas", "lemma": "samāsatas", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "समासतस्" }, { "surface_form": "mad", "lemma": "mad", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मद्" }, { "surface_form": "bhaktaḥ", "lemma": "bhakta", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भक्तः" }, { "surface_form": "etat", "lemma": "etad", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एतत्" }, { "surface_form": "vijñāya", "lemma": "vijñā", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "लब्ध्वेत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "anandgiri" ] }, { "sense": "मद्भावाय उपपद्यते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "विज्ञाय" }, { "surface_form": "mad", "lemma": "mad", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मद्" }, { "surface_form": "bhāvāya", "lemma": "bhāva", "grammar": "dative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भावाय" }, { "surface_form": "upapadyate", "lemma": "upa-√pad", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उपपद्यते" } ], "intertextual_panel": [ { "verse": "13.34", "type": "cross-chapter thematic parallel", "score": 0.8799, "feature_breakdown": { "cosine": 0.8599, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "13.2", "type": "cross-chapter thematic parallel", "score": 0.8781, "feature_breakdown": { "cosine": 0.8581, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "7.2", "type": "long-distance thematic echo", "score": 0.8689, "feature_breakdown": { "cosine": 0.8589, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "4.33", "type": "long-distance thematic echo", "score": 0.8651, "feature_breakdown": { "cosine": 0.8551, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "7.17", "type": "long-distance thematic echo", "score": 0.8633, "feature_breakdown": { "cosine": 0.8533, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "18.70", "type": "cross-chapter thematic parallel", "score": 0.8617, "feature_breakdown": { "cosine": 0.8517, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "13.1", "type": "cross-chapter thematic parallel", "score": 0.8609, "feature_breakdown": { "cosine": 0.8509, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "14.1", "type": "cross-chapter thematic parallel", "score": 0.8596, "feature_breakdown": { "cosine": 0.8496, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_13.19", "anandgiri_13.18" ], "score": 0.5, "english_rendering": "Thus the field, from the great elements to dhṛti (fortitude), knowledge, from humility to the vision of the goal of true knowledge, and the knowable, ending with 'beyond tamas', have been told in brief; this much is the whole meaning of the Veda and of the Gītā, gathered up and told. Who is qualified for this samyag-darśana (right vision)? My bhakta (devotee), who has offered his whole being to Me, Vāsudeva, the omniscient Īśvara, the supreme Guru, his mind seized by the conviction 'whatever I see, hear or touch, all is Bhagavān Vāsudeva'. Knowing this right vision as taught, he becomes fit for mad-bhāva, My state, the state of paramātman (supreme Self), and goes to mokṣa (liberation).", "divergence_note": "Śaṅkara makes mad-bhakta the adhikārin (qualified one) for samyag-darśana and defines him by the conviction 'all is Vāsudeva'; mad-bhāva = paramātma-bhāva, i.e. mokṣa as identity. He also claims the three topics are the whole Veda and Gītā.", "commentator": "Shankaracharya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.18", "vedantadeshika_13.19" ], "score": 0.5, "english_rendering": "Thus the truth of the field has been told in brief, from 'the great elements, ahaṃkāra (ego-principle)' to 'aggregate, consciousness, fortitude'; the means of knowing the self that is to be known, from 'humility' to 'vision of the goal of true knowledge'; and the true nature of the knowable kṣetrajña (knower of the field), from 'beginningless, supreme' to 'set in the heart of all'. My devotee, knowing the true nature of the field, of the means to attain the self as distinct from the field, and of the knower of the field, becomes fit for mad-bhāva. My bhāva is My own nature, asaṃsāritva (freedom from transmigration); he becomes fit to attain that.", "divergence_note": "Rāmānuja: the knowable is the kṣetrajña, the individual self, and mad-bhāva is not identity with the Lord but sharing His one quality of asaṃsāritva (non-transmigration). Contrast Śaṅkara's paramātma-bhāva and Śrīdhara's brahmatva.", "commentator": "Ramanujacharya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.19", "jayatirtha_13.19" ], "score": 0.5, "english_rendering": "Thus the field, the means of knowledge and the knowable have been told in brief; My bhakta (devotee), knowing this, becomes fit for mad-bhāva (My state). The means of knowledge were placed immediately after the modifications of the field, because they too are counted among those modifications. The knowable in its prabhāva (power) was placed immediately after the means, because the means are most needed to bring so unworldly a power within the understanding.", "divergence_note": "Read with Jayatīrtha's Prameyadīpikā on Madhva's bhāṣya (their 13.19): Madhva gives two compressed sentences about the order of topics: the means of knowledge were told first because they are included among the vikāra (modifications), and the prabhāva (power) came next because the means are many and of great use. Jayatīrtha unpacks both. On the first, he raises the objection that the means should come after Brahman is taught, since only then does one ask how to grasp it, and answers that they were stated right after the modifications, by way of upodghāta (introductory placement), to show that they belong among them. On the second, he asks why, against the order announced at 13.4, the knower's power was told before 'from what, what', and notes that number alone does not fix precedence (citing the maxim of the needle and the cauldron), so the real reason is usefulness: the means are badly needed to bring the alaukika (unworldly) power into understanding, but not to the same degree for the Lord as preraka (impeller), which is closer to ordinary experience and is taken up next. So the substance here comes from Jayatīrtha: the virtues listed as means fall on the field side, and the order of the chapter is set by what each topic needs from the reader. Neither commentator says anything on mad-bhakta or mad-bhāva, so 'My state' is left as the bare word; the other schools fill it as the state of the supreme self (Advaita), freedom from transmigration (Viśiṣṭādvaita), possessing My qualities (Śuddhādvaita), being Brahman (Bhakti) or liberation as supreme bliss (Advaita-bhakti), and no Dvaita counterpart is supplied for this verse.", "commentator": "Madhvacharya, with Jayatirtha's Prameyadipika" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_13.19" ], "score": 0.5, "english_rendering": "Opening with the verse 'Prakṛti and puruṣa both, the paramātman became of old; the form He took as His seat is called akṣara (the imperishable)', He sums up: from 'the great elements' to 'aggregate, consciousness, fortitude' the field has been told in brief; from 'humility' to 'vision of the goal of true knowledge', knowledge, which is also the means to knowing the self; and from 'beginningless, supreme' to 'set in the heart of all', the knowable, namely that Brahman is akṣara in nature. Only one who has bhakti (devotion) to Me, knowing all this, becomes fit for mad-bhāva, which means mad-guṇavattva (possessing My qualities).", "divergence_note": "Vallabha cites a verse on prakṛti and puruṣa as forms of the paramātman, identifies the knowable as Brahman's akṣara nature, restricts the fruit to the one with bhakti (eva), and glosses mad-bhāva as mad-guṇavattva (taking on the Lord's qualities): neither identity (Śaṅkara) nor bare non-transmigration (Rāmānuja). His verse-range references are slightly garbled in the supplied text.", "commentator": "Vallabhacharya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.19" ], "score": 0.5, "english_rendering": "He concludes the field and the rest, together with the qualified one and the fruit: thus the field, from the great elements to fortitude, knowledge, from humility to the vision of the goal of true knowledge, and the knowable, from 'beginningless supreme Brahman' to 'set in the heart'; what Vasiṣṭha and others taught at length, all of it I have told in brief. My bhakta (devotee), marked by the traits given in the previous chapter, knowing this, becomes fit for mad-bhāva, which is brahmatva (being Brahman).", "divergence_note": "Śrīdhara defines the devotee by the 12th-chapter traits (12.13-20) rather than by a conviction, credits Vasiṣṭha and others as the full sources, and glosses mad-bhāva as brahmatva, a liberation term closer to Śaṅkara than to Rāmānuja or Vallabha.", "commentator": "Sridhara Svami" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.19" ], "score": 0.5, "english_rendering": "Stating the qualified one and the fruit, He concludes: thus field, knowledge and knowable, drawn from Śruti and Smṛti, I have told in brief out of kindness to the slow of understanding, and this much is the whole meaning of the Veda and the Gītā; only My bhakta, marked as in the previous chapter, who has offered his whole being to Me, Bhagavān Vāsudeva, the supreme Guru, with Me as his sole refuge, is qualified. Knowing field, knowledge and knowable by discernment, he becomes fit for mad-bhāva, the state of supreme bliss empty of all harm, mokṣa (liberation), as the Śruti says 'to the great soul who has highest bhakti for God, and for the guru as for God, these teachings shine'. Therefore, always taking refuge in Me alone and seeking the highest goal of human life, one should keep to the means of self-knowledge, giving up the craving for trivial pleasures.", "divergence_note": "Madhusūdana merges Śaṅkara's adhikārin clause with Śrīdhara's 'previous chapter' devotee and adds mad-ekaśaraṇa (sole refuge), the Śvetāśvatara 6.23 bhakti verse, and a closing practical directive. Mad-bhāva = paramānanda, mokṣa: Advaita fruit, bhakti entry condition.", "commentator": "Madhusudan Sarasvati" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "क्षेत्र", "role": "supporting", "other_verses_in_list": [ "1.1", "13.1", "13.2", "13.3", "13.6", "13.26", "13.33", "13.34" ] }, { "list": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.2", "3.3", "3.26", "3.32", "3.33", "3.39", "3.40", "3.41", "4.6", "4.10", "4.19", "4.21", "4.23", "4.27", "4.28", "4.33", "4.34", "4.36", "4.37", "4.38", "4.39", "4.41", "4.42", "5.15", "5.16", "5.17", "6.8", "6.46", "7.2", "7.6", "7.15", "7.16", "7.17", "7.18", "7.19", "7.20", "9.1", "9.12", "9.15", "9.24", "10.4", "10.5", "10.11", "10.25", "10.38", "12.12", "12.13", "12.14", "13.2", "13.11", "13.17", "13.34", "14.1", "14.2", "14.6", "14.8", "14.9", "14.11", "14.16", "14.17", "15.10", "15.15", "16.1", "16.4", "16.15", "18.18", "18.19", "18.20", "18.21", "18.42", "18.50", "18.63", "18.70", "18.72" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "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": [ "uktam: vac -> √vac", "upapadyate: upapad -> upa-√pad" ] }, { "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": "13.19", "viśiṣṭādvaita": "13.18", "dvaita": "13.19", "śuddhādvaita": "13.19", "bhakti": "13.19", "advaita-bhakti": "13.19" } }, { "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": "reading rewritten with Jayatirtha's Prameyadipika" } ] }, "so_what_questions": [ "Can a whole body of teaching really be summed up in a few lines, and what gets lost when it is?", "Does real understanding require devotion to something, or is it enough to be clever?", "What does it mean to 'become like' what you finally understand?", "Who is a teaching like this actually meant for, and who will it not reach?", "Is the goal to escape the cycle my life keeps repeating, to grow certain qualities, or to realize I already am something?", "What would I need to give up to keep doing the slow work of understanding?" ], "everyday_applications": { "advaita": "Śaṅkara's devotee sees everything heard and touched as one reality, and that conviction is what qualifies him for the knowledge. A therapist who truly treats every client as worth full regard is ready to understand them in a way a merely skilled one is not. The attitude comes before the insight.", "viśiṣṭādvaita": "Rāmānuja makes the goal freedom from the endless cycle, reached by knowing clearly what is body, what is method and what is self. A burnt-out executive who sorts out sleep and health, daily habits, and the self who has them can step off the treadmill instead of running it faster.", "dvaita": "Order a body of material by what each part needs from the reader: put the working methods right beside the problems they belong to, and put the hardest, least intuitive part immediately after the tools needed to grasp it. In an onboarding guide, the unintuitive architecture section should follow straight after the debugging and tracing tools that make it visible, while the obvious matter of who approves what can wait, because people pick it up from ordinary experience anyway.", "śuddhādvaita": "Vallabha's goal is taking on the Lord's qualities, not merging into Him. A young doctor apprenticed to a great clinician does not become that clinician but grows her patience and attentiveness. Choose whose qualities you want to grow into, and stay close to them.", "bhakti": "Śrīdhara notes that a long teaching was condensed for the student, but the reader still has to bring the character described earlier. A short management handbook only works for someone who already cares about the people. Compress the knowledge if you must, but do not skip the character.", "advaita-bhakti": "Madhusūdana ends with a practical instruction: drop the craving for trivial pleasures and keep doing the practices, leaning on one refuge. A parent trying to stay patient does not need another book; they need fewer distractions and the same small disciplines repeated daily." }, "primary_meaning": "That is the field, the knowledge, and the knowable, briefly told; my devotee who truly grasps all three reaches my own nature." }