{
  "verse_id": "13.2",
  "mūla": {
    "devanāgarī": "क्षेत्रज्ञं चापि मां विद्धि सर्व-क्षेत्रेषु भारत | क्षेत्र-क्षेत्रज्ञयोर् ज्ञानं यत् तज् ज्ञानं मतं मम",
    "iast": "kṣetrajñaṃ cāpi māṃ viddhi sarva-kṣetreṣu bhārata | kṣetra-kṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ mama",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 2",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "kṣetrajñam",
      "lemma": "kṣetrajña",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्रज्ञम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "किंतु मां चापि विद्धीति संबध्येते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "-- मदात्मकं विद्धि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "kṣetreṣu",
      "lemma": "kṣetra",
      "grammar": "locative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्रेषु"
    },
    {
      "surface_form": "bhārata",
      "lemma": "bhārata",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "।। (गीता 14।3) इति।कृत्स्नजगद्योनिभूतं महद् ब्रह्म मदीयं प्रकृत्याख्यं भूतसूक्ष्मम् अचिद्वस्तु यत् तस्मिन् चेतनाख्यं गर्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भारत"
    },
    {
      "surface_form": "kṣetra",
      "lemma": "kṣetra",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्र"
    },
    {
      "surface_form": "kṣetrajñayoḥ",
      "lemma": "kṣetrajña",
      "grammar": "genitive masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्रज्ञयोः"
    },
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "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": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "surface_form": "matam",
      "lemma": "√man",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मतम्"
    },
    {
      "surface_form": "mama",
      "lemma": "mad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मम"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "13.34",
      "type": "cross-chapter thematic parallel",
      "score": 0.9687,
      "feature_breakdown": {
        "cosine": 0.8647,
        "theme_graph": 3.0,
        "vocative": 0.0,
        "substring": 0.07,
        "lemma_overlap": 18.6289,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "18.21",
      "type": "cross-chapter thematic parallel",
      "score": 0.929,
      "feature_breakdown": {
        "cosine": 0.849,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 11.7754,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "15.19",
      "type": "lemma-family resonance",
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      "feature_breakdown": {
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        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.414,
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      }
    },
    {
      "verse": "13.26",
      "type": "cross-chapter thematic parallel",
      "score": 0.9216,
      "feature_breakdown": {
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        "theme_graph": 3.0,
        "vocative": 0.0,
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      }
    },
    {
      "verse": "14.8",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "18.20",
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        "vocative": 0.0,
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    },
    {
      "verse": "12.4",
      "type": "lemma-family resonance",
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      "feature_breakdown": {
        "cosine": 0.8615,
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        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 10.7631,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "10.39",
      "type": "lemma-family resonance",
      "score": 0.9112,
      "feature_breakdown": {
        "cosine": 0.8412,
        "theme_graph": 0.0,
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        "lemma_overlap": 12.4105,
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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_13.3",
        "anandgiri_13.2"
      ],
      "score": 0.5,
      "english_rendering": "Know the kṣetrajña (knower of the field), who seems divided by the upādhi (limiting adjuncts) of countless fields from Brahmā down to a tuft of grass, to be me, the parameśvara (supreme Lord) who does not transmigrate, stripped of every adjunct and beyond the reach of words like 'being' and 'non-being'. Since nothing remains to be known beyond the true nature of field, knower and Lord, the knowledge by which field and knower are made its objects is samyag-jñāna (right knowledge): that is the view of me, Viṣṇu. If you object that the Lord then transmigrates, no: agency and enjoyment belong to the known and are superimposed on the knower by avidyā (ignorance), and they stain him no more than the dark dome children see stains the sky.",
      "divergence_note": "Śaṅkara (his 13.3) reads 'mām' as straight identity: the knower in every field is the one Lord, its plurality only adjunct-made. Most of the passage is a long pūrvapakṣa (if the Lord is one, either he transmigrates or no one does) answered by avidyā-superimposition, the post mistaken for a man, the sky's apparent dirt. The supplied text breaks off at 'evaṃ ca sati', mid-argument, so the rendering stops at the sky example.",
      "commentator": "Shankaracharya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.2",
        "vedantadeshika_13.3"
      ],
      "score": 0.5,
      "english_rendering": "Know the kṣetrajña (knower) in every field, god or man, whose one form is to be a knower, as me, that is, as mad-ātmaka (having me as its self), and by the word 'also', know the field too as me: as the body is spoken of as one with its knower because it is his inseparable viśeṣaṇa (mode), so field and knower are both spoken of as one with me, being my modes and my body, I their antaryāmin (inner controller). The knowledge that tells field from knower and knows both as having me for their self, that alone is to be taken up: this is my view. Those who read here a bare identity, the Lord himself become a knower through ignorance, must be asked whether Vāsudeva the teacher is free of ignorance or not; either way teaching becomes impossible, and such talk, spun out to bewilder the world, deserves no regard.",
      "divergence_note": "Rāmānuja (his 13.2) turns the 'mām' of the verse into body-self grammar: the knower is the Lord's body, as the body is the knower's, so 'I am the knower' is co-ordinate predication, not identity. He cites 15.16-18 (the Lord beyond kṣara and akṣara) and Bṛhadāraṇyaka 3.7 (antaryāmin) and attacks the Advaita reading directly with the dilemma of the enlightened or unenlightened teacher. The supplied text is truncated in the middle of a run of Śvetāśvatara quotations.",
      "commentator": "Ramanujacharya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.3",
        "jayatirtha_13.3"
      ],
      "score": 0.5,
      "english_rendering": "Know me also as the kṣetrajña (knower of the field) in all fields, O Bhārata; the knowledge of field and field-knower, that I hold to be knowledge.",
      "divergence_note": "ABSENT. The Madhva text supplied (his 13.3) is only the pratīka 'kṣetrajñam iti' with no gloss. The rendering above is the mūla alone. How Dvaita would handle 'mām' here (whether the Lord as a distinct supreme knower in every field) cannot be drawn from this source, and none is supplied. Jayatīrtha's Prameyadīpikā gives only the opening words (क्षेत्रज्ञमिति।).",
      "commentator": "Madhvacharya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.3"
      ],
      "score": 0.5,
      "english_rendering": "The jīva tangled up as kṣetrin (holder of the field) does not of itself know the field as distinct; but whoever does know it, know him as me, since being my aṃśa (part) he is of my form, and once my qualities shine forth in him he takes my name, as the sūtra says of the prājña (wise self). Such a knower has become mat-svabhāvāpanna (one who has come into my own nature). That knowledge of field and knower I praise so that you will honor it: it is knowledge assented to by my icchā (will); let it be guarded.",
      "divergence_note": "Vallabha (his 13.3) neither asserts bare identity (Śaṅkara) nor body-mode grammar (Rāmānuja): the knower is called 'me' because, as my part, my qualities become manifest in him (Brahma-sūtra 2.3.29). The identification is earned by knowledge and applies only to one who knows, not to the bound kṣetrin. The final 'mataṃ mama' is read as 'approved by my will', characteristic of Puṣṭi theology.",
      "commentator": "Vallabhacharya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.3"
      ],
      "score": 0.5,
      "english_rendering": "Having described the self that transmigrates, I now give its true form that does not: that kṣetrajña (knower), the jīva caught in saṃsāra, is in truth present in all fields and is I myself, for by its cit-aṃśa (portion of consciousness) it is my very form, as 'tat tvam asi' (that you are) indicates. The knowledge that tells field and knower apart by their difference is alone knowledge in my eyes, because it frees; any other is vṛthā-pāṇḍitya (empty scholarship), because it binds. As it is said: that is action which does not bind, that is learning which liberates; other action is toil, other learning mere craft.",
      "divergence_note": "Śrīdhara (his 13.3) affirms identity like Śaṅkara, via 'tat tvam asi', but routes it through the cit-aṃśa, the portion of consciousness, and grounds the value of knowledge in its effect: it frees, other learning binds. No objection-reply, no avidyā metaphysics; the emphasis is soteriological and practical, closing with a Viṣṇu Purāṇa verse.",
      "commentator": "Sridhara Svami"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.3"
      ],
      "score": 0.5,
      "english_rendering": "The one kṣetrajña in all fields, self-luminous consciousness, eternal and all-pervading, once stripped of the agency and enjoyment that avidyā (ignorance) lays on it, know as me, the Lord who does not transmigrate, the non-dual bliss of brahman. So the field is māyā-made and mithyā (unreal), while the knower is ultimately real, the ground on which that error rests; knowledge of field and knower as such is alone knowledge, because it frees and is opposed to avidyā, and all other knowing is ignorance, since it leaves avidyā untouched. The difference of jīva and Lord is avidyā-made, their non-difference ultimate; the arguments are given by the bhāṣyakāra (author of the main commentary), and I omit them for fear of length.",
      "divergence_note": "Madhusūdana (his 13.3) states the Advaita conclusion more ontologically than Śaṅkara here: the field is explicitly mithyā and the knower the adhiṣṭhāna (substratum) of the illusion, and the Lord is described as non-dual brahman-bliss. He defers the argument to Śaṅkara by name of office (bhāṣyakṛt) rather than repeating it. Where Śrīdhara grounds the identity in its liberating effect, Madhusūdana grounds it in the unreality of the field and the reality of the witness.",
      "commentator": "Madhusudan Sarasvati"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Bhārata",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "क्षेत्र",
      "role": "supporting",
      "other_verses_in_list": [
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        "13.1",
        "13.3",
        "13.6",
        "13.18",
        "13.26",
        "13.33",
        "13.34"
      ]
    },
    {
      "list": "क्षेत्रज्ञ",
      "role": "supporting",
      "other_verses_in_list": [
        "2.16",
        "13.1",
        "13.26",
        "13.34"
      ]
    },
    {
      "list": "ज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.1",
        "3.2",
        "3.3",
        "3.26",
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        "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",
        "13.11",
        "13.17",
        "13.18",
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        "14.1",
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        "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"
      ]
    },
    {
      "list": "विद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.17",
        "3.15",
        "3.32",
        "4.13",
        "4.14",
        "4.32",
        "4.34",
        "6.2",
        "7.5",
        "7.10",
        "7.12",
        "10.24",
        "10.27",
        "10.41",
        "13.19",
        "13.26",
        "14.7",
        "14.8",
        "15.12",
        "17.12",
        "18.20",
        "18.21"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
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      "b": 0.01,
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      "h": 0.0,
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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",
        "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": [
          "viddhi: vid -> √vid",
          "matam: man -> √man"
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      },
      {
        "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": "13.3",
          "viśiṣṭādvaita": "13.2",
          "dvaita": "13.3",
          "śuddhādvaita": "13.3",
          "bhakti": "13.3",
          "advaita-bhakti": "13.3"
        }
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        "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": [
    "If the same awareness is present in everyone on my team, what does that change about how I treat them?",
    "Is knowing the difference between myself and my circumstances really more valuable than all my technical expertise?",
    "Which of the things I have learned actually set me free, and which just make me clever?",
    "Can I be completely myself and still belong entirely to something larger?",
    "When the stress of the day lands on me, does it actually touch the part of me that notices it?",
    "When an expert says 'this, in my view, is real knowledge', what earns them the right to say it?"
  ],
  "everyday_applications": {
    "advaita": "An emergency doctor in a chaotic shift is surrounded by noise, pressure and other people's pain, and it all seems to land on her. Śaṅkara says the chaos belongs to what is known, not to the one who knows it, the way the sky is not actually smudged when it looks dirty. She can work flat out and still not confuse the storm with herself.",
    "viśiṣṭādvaita": "A nurse on a ward can treat each patient as a distinct person and also see them all held in one larger life. For Rāmānuja you and your circumstances both belong to something greater, the way your body belongs to you: real, distinct, and never apart from it. He is also blunt about teachers who say all difference is an illusion: if nobody is really different, nobody is left to teach anyone.",
    "dvaita": "Madhva offers no gloss on this verse, so there is no specifically Dvaita lesson to draw honestly. Read plainly, the verse claims that knowing what you are as distinct from what you work in is the knowledge that counts. That is worth testing against your own week, without leaning on a commentary that is silent here.",
    "śuddhādvaita": "An apprentice is first just someone in the workshop; years later people start calling him by his master's name, because the master's qualities now show in his work. Vallabha reads the verse that way: you are not simply identical to the source, you come into its nature as you come to know clearly. And the knowledge is precious because it is wanted by the one who gives it, so treat it like something entrusted to you.",
    "bhakti": "A corporate lawyer can have enormous technical skill and still lie awake every night. Śrīdhara draws a hard line: learning that loosens your bondage is knowledge, and learning that only adds skill is, in his words, mere craft. Ask of each certification and course: does this free me, or just make me more employable?",
    "advaita-bhakti": "When a startup fails, its founder often feels he has failed as a person. Madhusūdana would say the company, the role, the sense of 'I did this and I lost' were all laid on top of the one who was aware the whole time, and that one was untouched. And any knowledge, however impressive, that does not loosen this confusion still counts as ignorance."
  },
  "primary_meaning": "Know me as the knower of the field in every body, Arjuna. That knowledge, of field and knower together, is the knowledge I hold to be true."
}