{
  "verse_id": "13.26",
  "mūla": {
    "devanāgarī": "यावत् संजायते किंचित् सत्त्वं स्थावर-जङ्गमम् | क्षेत्र-क्षेत्रज्ञ-संयोगात् तद् विद्धि भरतर्षभ",
    "iast": "yāvat saṃjāyate kiṃcit sattvaṃ sthāvara-jaṅgamam | kṣetra-kṣetrajña-saṃyogāt tad viddhi bharatarṣabha",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 26",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yāvat",
      "lemma": "yāvat",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "स्थावरजङ्गमात्मना सत्त्वं जायते तावत् क्षेत्रक्षेत्रज्ञ योरितरेतर संयोगाद्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यावत्"
    },
    {
      "surface_form": "saṃjāyate",
      "lemma": "saṃ-√jan",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संजायते"
    },
    {
      "surface_form": "kiṃcid",
      "lemma": "kaścit",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "किंचिद्"
    },
    {
      "surface_form": "sattvam",
      "lemma": "sattva",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सत्त्वम्"
    },
    {
      "surface_form": "sthāvara",
      "lemma": "sthāvara",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थावर"
    },
    {
      "surface_form": "jaṅgamam",
      "lemma": "jaṅgama",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जङ्गमम्"
    },
    {
      "surface_form": "kṣetra",
      "lemma": "kṣetra",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्र"
    },
    {
      "surface_form": "kṣetrajña",
      "lemma": "kṣetrajña",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्रज्ञ"
    },
    {
      "surface_form": "saṃyogāt",
      "lemma": "saṃyoga",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संयोगात्"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "bharata",
      "lemma": "bharata",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भरत"
    },
    {
      "surface_form": "ṛṣabha",
      "lemma": "ṛṣabha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ऋषभ"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "13.2",
      "type": "cross-chapter thematic parallel",
      "score": 0.9042,
      "feature_breakdown": {
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        "theme_graph": 3.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 14.3061,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "13.34",
      "type": "cross-chapter thematic parallel",
      "score": 0.8947,
      "feature_breakdown": {
        "cosine": 0.8547,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.475,
        "stem_prefix": 2.0
      }
    },
    {
      "verse": "6.43",
      "type": "long-distance thematic echo",
      "score": 0.8755,
      "feature_breakdown": {
        "cosine": 0.8455,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.7714,
        "stem_prefix": 2.0
      }
    },
    {
      "verse": "13.1",
      "type": "cross-chapter thematic parallel",
      "score": 0.8745,
      "feature_breakdown": {
        "cosine": 0.8545,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
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        "stem_prefix": 0.0
      }
    },
    {
      "verse": "18.21",
      "type": "cross-chapter thematic parallel",
      "score": 0.8698,
      "feature_breakdown": {
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        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.3537,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "13.33",
      "type": "cross-chapter thematic parallel",
      "score": 0.8662,
      "feature_breakdown": {
        "cosine": 0.8462,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 4.9402,
        "stem_prefix": 1.0
      }
    },
    {
      "verse": "14.6",
      "type": "shared-vocabulary echo",
      "score": 0.866,
      "feature_breakdown": {
        "cosine": 0.836,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.3856,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "14.18",
      "type": "shared-vocabulary echo",
      "score": 0.8658,
      "feature_breakdown": {
        "cosine": 0.8358,
        "theme_graph": 0.0,
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        "substring": 0.0,
        "lemma_overlap": 5.5544,
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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_13.27",
        "anandgiri_13.26"
      ],
      "score": 0.5,
      "english_rendering": "Whatever being comes to be, moving or unmoving, know, O best of the Bhāratas, that it arises from the saṃyoga (conjunction) of kṣetra (the field) and kṣetrajña (the field-knower). This saṃyoga (conjunction) is neither contact by joining parts, like a rope with a pot, since the kṣetrajña (field-knower) is partless like space, nor samavāya (inherence), like threads with cloth; it is the mutual adhyāsa (superimposition) of each one's properties onto the other, between object and subject of opposite nature, rooted in the lack of viveka (discrimination), like the snake on a rope or silver on mother-of-pearl, and so it is mithyā-jñāna (false knowledge). When one draws the kṣetrajña (field-knower) out of the field as a reed is drawn from muñja grass, sees it as Brahman free of all upādhi (limiting adjunct), and sees the field as a magic elephant, a dream, a city in the clouds, the false knowledge that causes birth departs.",
      "commentator": "Shankaracharya",
      "divergence_note": "Śaṅkara (13.27) turns the verse into an inquiry into what kind of 'conjunction' is meant, and rules out both real relations admitted by the realist schools (saṃyoga as contact, samavāya as inherence). His answer is adhyāsa (superimposition), the core of Advaita: the conjunction is an error, so knowledge alone dissolves it."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.26",
        "vedantadeshika_13.27"
      ],
      "score": 0.5,
      "english_rendering": "As far as being comes to birth in the form of the moving and the unmoving, so far it is born only from the mutual saṃyoga (conjunction) of kṣetra (the field) and kṣetrajña (the knower of the field). It is born conjoined, not with the two separated from each other.",
      "commentator": "Ramanujacharya",
      "divergence_note": "Rāmānuja (13.26) is terse: the stress falls on the inseparability of the two in every embodied being, and his transition sentence from 13.25 calls each being cid-acit-saṃsarga-ja (born of the union of the conscious and the non-conscious). There is no talk of superimposition or error; the conjunction is a real association of two real entities, the reverse of Śaṅkara's reading."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.27",
        "jayatirtha_13.27"
      ],
      "score": 0.5,
      "english_rendering": "With the words beginning 'yāvat' he again sets out the svarūpa (true nature) of prakṛti (matter), puruṣa (the individual soul) and Īśvara (the Lord), as possessed of attributes such as sāmya (sameness).",
      "commentator": "Madhvacharya",
      "divergence_note": "Thin: Madhva's comment (his 13.27) is a single transition sentence and does not gloss saṃyoga at all. The one doctrinal mark it carries is a threefold count, prakṛti, puruṣa and Īśvara as three distinct realities, where the verse itself names only two (kṣetra and kṣetrajña). The rendering stays at what the sentence says."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.27"
      ],
      "score": 0.5,
      "english_rendering": "Now, to show the way of discriminating the self that is mixed with prakṛti (matter), in the manner of Sāṅkhya, he says that every being (sattva), moving and unmoving, is born of the relation of kṣetra (field) and kṣetrajña (field-knower), as the Bhāgavata says: 'from the union of both, living beings arise like bubbles on water' (10.87.31). Here they are born of the mutual conjunction of field and self, as conjoined, not as separated from each other.",
      "commentator": "Vallabhacharya",
      "divergence_note": "Vallabha (13.27) reads this as a method of discrimination in the Sāṅkhya manner and grounds it in the Bhāgavata image of beings as bubbles in water, a real but passing union. Like Rāmānuja he insists the two are born together and never apart; unlike Śaṅkara there is no superimposition."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.27"
      ],
      "score": 0.5,
      "english_rendering": "Since karma-yoga (discipline of action) was set out in chapters three to five, and dhyāna-yoga (discipline of meditation) in chapters six and eight, and since meditation takes as its object the self discerned through sāṅkhya (discrimination), he now expounds sāṅkhya (discrimination) itself until the chapter ends. Whatever thing at all comes to be, all of it arises from the yoga (joining) of kṣetra (field) and kṣetrajña (field-knower), that is, know that it comes from tādātmya-adhyāsa (superimposed identity) made by aviveka (non-discrimination).",
      "commentator": "Sridhara Svami",
      "divergence_note": "Śrīdhara (13.27) agrees with Śaṅkara that the 'joining' is superimposed identity born of non-discrimination, but gives no argument against rival relations. His distinctive move is architectural: he maps the whole Gītā (action in chapters 3-5, meditation in 6 and 8) and places this verse at the start of a sāṅkhya section running to the chapter's end."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.27"
      ],
      "score": 0.5,
      "english_rendering": "Because saṃsāra (worldly becoming) is born of avidyā (ignorance), mokṣa (liberation) through vidyā (knowledge) is coherent; to fix this, saṃsāra and the knowledge that ends it are expounded to the chapter's end, explaining the earlier statement that attachment to the guṇa (qualities) causes birth. Kṣetra (field) is the whole seen world, inert, anirvacanīya (indeterminable as real or unreal), avidyā and its effects; kṣetrajña (field-knower) is its opposite, self-luminous, the ultimately real consciousness, unattached, indifferent, without attributes, without a second; their saṃyoga (conjunction) is a false tādātmya-adhyāsa (superimposed identity) produced by māyā (illusion) through failure to tell them apart, a pairing of the real and the unreal. Know, O best of the Bhāratas, that every product arises from that alone, and that saṃsāra (worldly becoming), resting on ignorance of one's own nature, is fit to perish by knowledge of that nature, as a dream does.",
      "commentator": "Madhusudan Sarasvati",
      "divergence_note": "Madhusūdana (13.27) takes Śaṅkara's adhyāsa reading and adds the later Advaita vocabulary: the field is anirvacanīya (indeterminable), and the conjunction is a satya-anṛta-mithunīkaraṇa (pairing of the real and the unreal), a phrase that echoes Śaṅkara's introduction on superimposition. He also states the soteriological conclusion outright: what ignorance produced, knowledge removes, as waking removes a dream."
    },
    "visistadvaita": {
      "score": 0.5
    },
    "suddhAdvaita": {
      "score": 0.5
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Bharatarṣabha",
      "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",
        "13.18",
        "13.33",
        "13.34"
      ]
    },
    {
      "list": "क्षेत्रज्ञ",
      "role": "supporting",
      "other_verses_in_list": [
        "2.16",
        "13.1",
        "13.2",
        "13.34"
      ]
    },
    {
      "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",
        "13.2",
        "13.19",
        "14.7",
        "14.8",
        "15.12",
        "17.12",
        "18.20",
        "18.21"
      ]
    },
    {
      "list": "संयोग",
      "role": "supporting",
      "other_verses_in_list": [
        "5.14",
        "5.27",
        "5.28",
        "6.23",
        "6.43",
        "18.38"
      ]
    }
  ],
  "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": [
          "saṃjāyate: saṃjan -> saṃ-√jan",
          "viddhi: vid -> √vid"
        ]
      },
      {
        "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": "13.27",
          "viśiṣṭādvaita": "13.26",
          "dvaita": "13.27",
          "śuddhādvaita": "13.27",
          "bhakti": "13.27",
          "advaita-bhakti": "13.27"
        }
      }
    ]
  },
  "so_what_questions": [
    "Is the way I mix up who I am with my role, my body or my reputation a real bond, or a confusion I could see through?",
    "Can anything in my life arise without both a knower and something known coming together?",
    "If I could clearly separate the observer in me from what I am observing, what would change about how I suffer?",
    "Is a person always a package of body and awareness, or can those two ever really come apart?",
    "When my identity feels fused with my job, is that a mistake to correct or a fact to work with?",
    "What is the difference between a link that can be undone by understanding and one that can only be undone by effort?"
  ],
  "everyday_applications": {
    "advaita": "A surgeon who has a bad outcome feels 'I am a failure,' gluing the event onto herself the way a rope is mistaken for a snake. The cure is not a better story but seeing that the error was a mix-up all along: the one who watches the outcome was never the outcome. Once that is seen clearly, the panic has nothing to stand on.",
    "viśiṣṭādvaita": "A teacher should not pretend he can switch off his tired body and simply be pure awareness in front of a class. Every living person comes as awareness and body together, really joined. Care for both: the work is to keep the one who knows in charge of the body, not to deny the body.",
    "dvaita": "Madhva's note here only names three separate realities, matter, the person and the Lord, before the verse is explained. If you take one thing from it: when sorting out a messy situation, do not collapse the material conditions, the people involved and the standard you answer to into one blur. Keep the three distinct.",
    "śuddhādvaita": "A manager going through a reorganisation can see each team as a bubble on water: a real, living shape that is made by the joining of people and circumstances, and that will pass. The bubble is real while it lasts, and it is not separate from the water. Respect the current form without thinking it is permanent.",
    "bhakti": "A writer who has worked hard at discipline (action) and focus (meditation) may still be stuck, because she has never separated herself from her drafts. The next step is the sorting itself: noticing that the work is not the worker. The order matters, discipline and attention first, then that clear sorting.",
    "advaita-bhakti": "A father consumed by worry about his son's future is caught in a pairing of something real, his own awareness, with something that cannot even be pinned down as real or unreal, his projected fears. What arose from confusion can be undone by seeing clearly, the way waking ends a nightmare without having to fight anything in it."
  },
  "primary_meaning": "Whatever exists, moving or still, arises from the union of field and field-knower. Know that, Arjuna."
}