{
 "verse_id": "13.34",
 "mūla": {
  "devanāgarī": "क्षेत्र-क्षेत्रज्ञयोर् एवम् अन्तरं ज्ञान-चक्षुषा | भूत-प्रकृति-मोक्षं च ये विदुर् यान्ति ते परम्",
  "iast": "kṣetra-kṣetrajñayor evam antaraṃ jñāna-cakṣuṣā | bhūta-prakṛti-mokṣaṃ ca ye vidur yānti te param",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 35",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "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": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "antaram",
   "lemma": "antara",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्तरम्"
  },
  {
   "surface_form": "jñāna",
   "lemma": "jñāna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञान"
  },
  {
   "surface_form": "cakṣuṣā",
   "lemma": "cakṣus",
   "grammar": "instrumental neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "ये विदुः भूतप्रकृतिमोक्षं च, ते परं यान्ति निर्मुक्तबन्धनम्, आत्मानं प्राप्नुवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "ये विदुः, तथा चेयमुक्ता भूतानां प्रकृतिस्तस्याः सकाशान्मोक्षं मोक्षोपायं ध्यानादिकं",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "ये विदुः भूतप्रकृतिमोक्षं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "चक्षुषा"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "prakṛti",
   "lemma": "prakṛti",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृति"
  },
  {
   "surface_form": "mokṣam",
   "lemma": "mokṣa",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मोक्षम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "ye",
   "lemma": "yad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ये"
  },
  {
   "surface_form": "viduḥ",
   "lemma": "√vid",
   "grammar": "past indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विदुः"
  },
  {
   "surface_form": "yānti",
   "lemma": "√yā",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "गच्छन्ति ते परं परमात्मतत्त्वं ब्रह्म, न पुनः देहं आददते इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "निर्मुक्तबन्धनम्, आत्मानं प्राप्नुवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "यान्ति"
  },
  {
   "surface_form": "te",
   "lemma": "tad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ते"
  },
  {
   "surface_form": "param",
   "lemma": "para",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परम्"
  }
 ],
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  {
   "verse": "14.17",
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   "verse": "3.33",
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   "verse": "7.30",
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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_13.35",
    "anandgiri_13.34"
   ],
   "score": 0.5,
   "english_rendering": "Those who, in the manner shown, know the antara (distinguishing difference) between kṣetra (field) and kṣetrajña (knower of the field) as explained, by the eye of knowledge, that is, the self-revealing knowledge born of the instruction and grace of śāstra (scripture) and ācārya (teacher), and who know the release from bhūta-prakṛti, the prakṛti of beings which is avidyā (ignorance), called the unmanifest, meaning its going into non-existence, go to the supreme, to the reality of the paramātman, brahman. They do not take up a body again.",
   "divergence_note": "Śaṅkara (source 13.35) reads bhūta-prakṛti as avidyā itself and mokṣa as its abhāva-gamana (going to non-existence): release is the disappearance of a cause, not escape to a place. The 'eye' is knowledge generated by teaching. The supplied text ends with his chapter colophon, which is not rendered.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.35",
    "vedantadeshika_13.35"
   ],
   "score": 0.5,
   "english_rendering": "Those who, by the eye called knowledge whose object is discrimination, know in the way described the distinction between field and knower, and who know bhūta-prakṛti-mokṣa, where mokṣa is 'that by which one is released', namely the means of release taught earlier, amānitva (absence of pride) and the rest, attain the supreme, that is, the ātman (self) freed from bondage. Having understood the distinction of the two by that knowledge, and having grasped the means of release from prakṛti that has taken the form of beings, those who practise it become free from bondage and attain the self standing in its own form, whose mark is unlimited knowledge.",
   "divergence_note": "Rāmānuja (source 13.35) parses mokṣa as an instrument noun ('mokṣyate anena', that by which release happens) and points it to the virtues of 13.7-11; the knowing must issue in practice ('ye ācaranti'). 'Param' is the liberated individual self in its own nature, not brahman as Absolute, consistent with his 13.30.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.35",
    "jayatirtha_13.35"
   ],
   "score": 0.5,
   "english_rendering": "Those who know, by the eye of knowledge, the difference between field and knower, and the means of release from the bhūta (elements) and from prakṛti (matter), namely amānitva (absence of pride) and the rest, go to the supreme.",
   "divergence_note": "Madhva (source 13.35) gives one line only: bhūta-prakṛti-mokṣa = the means of release from beings and from prakṛti, i.e. amānitva etc. (his 13.8). He splits the compound as release from bhūta and from prakṛti, and shares Rāmānuja's instrumental reading of mokṣa. He does not gloss antara, jñāna-cakṣus or param; those parts are rendered from the mūla.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.35"
   ],
   "score": 0.5,
   "english_rendering": "He sums up what was said: those who, by the sight of tattva-jñāna (knowledge of reality), know in the way described the antara, that is, the difference and discrimination between field and knower, and who know the upāya (means), amānitva (absence of pride) and the rest, from which comes release from bhūta-prakṛti, attain the supreme, the tattva-jñāna that brings one to the Puruṣottama (Supreme Person).",
   "divergence_note": "Vallabha (source 13.35) makes 'param' not the final goal but the tattva-jñāna that leads to Puruṣottama: knowing the field-knower difference takes one to the knowledge that brings one to the Lord, not to the Lord directly. This matches his two-tier scheme at 13.30 (akṣara-unity by knowledge, Puruṣottama by his will).",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.35"
   ],
   "score": 0.5,
   "english_rendering": "He sums up the meaning of the chapter: those who, by the eye whose mark is discriminating knowledge, know in the way described the difference between field and knower, and who also know release from the prakṛti of beings described here, that is, the means of release, meditation and the rest, go to the supreme abode.",
   "divergence_note": "Śrīdhara (source 13.35) also reads mokṣa as the means, but names the means as dhyāna (meditation) and the like, where Rāmānuja, Madhva and Vallabha name amānitva. 'Param' is glossed 'param padam' (the supreme abode), a destination rather than a state or a knowledge.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.35"
   ],
   "score": 0.5,
   "english_rendering": "Now he concludes the chapter with its fruit: those who, by the eye of knowledge, the knowledge of the Self born of the teaching of śāstra (scripture) and ācārya (teacher), know the distinction between field and knower, inertness against consciousness, changing against changeless, and who know the release from bhūta-prakṛti, that is, the going into non-existence, through the knowledge of the supreme Self, of avidyā (ignorance) called māyā, go to the supreme, kaivalya (aloneness), the true nature of the reality that is the Self, and do not take a body again. Thus it is established that for one steadfast in the disciplines beginning with amānitva (absence of pride) and possessed of discriminating knowledge of field and knower, the highest human goal is reached through the cessation of every evil.",
   "divergence_note": "Madhusūdana (source 13.35) follows Śaṅkara on mokṣa as the abolition of avidyā, naming it māyā, and calls the goal kaivalya; but unlike Śaṅkara he brings amānitva back in as the sādhana (discipline) of the one who knows, a bridge to the instrumental reading of the Vaiṣṇava schools. No devotional element in this comment.",
   "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": [
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    "14.9",
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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"
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  },
  "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": [
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    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "viduḥ: vid -> √vid",
     "yānti: yā -> √yā"
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    "n_senses_repaired": 4,
    "substitution": "? -> ,",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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    "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": {
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     "viśiṣṭādvaita": "13.35",
     "dvaita": "13.35",
     "śuddhādvaita": "13.35",
     "bhakti": "13.35",
     "advaita-bhakti": "13.35"
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 },
 "primary_meaning": "Those who see with the eye of knowledge the difference between the field and its knower, and who understand how beings are released from material nature, reach the supreme.",
 "so_what_questions": [
  "Can I tell the difference between what I am and what I am working with, my body, my role, my tools?",
  "Is freedom something I get by understanding, or something I get by practising, or both?",
  "If what traps me is a misunderstanding, what happens to the trap once I see it clearly?",
  "Is humility a result of seeing clearly, or a condition for it?",
  "Where does real insight come from: my own effort, a good teacher, or something given?",
  "When I finally understand a problem, do I still need to change how I live, or is the understanding enough?"
 ],
 "everyday_applications": {
  "advaita": "A manager who has spent ten years believing she is her job title learns, through a good mentor and honest reflection, that the belief itself was the cage. Once she sees that clearly, there is nothing left to escape from, because the cage was never built out of anything but that mistake. She stops needing the next promotion to feel like someone.",
  "viśiṣṭādvaita": "An engineer who finally sees the difference between himself and his overworked, ageing body does not stop there. He takes up the concrete habits that free him day by day: not needing credit, not faking, being patient with his team. Knowing the difference and practising those habits together give him back to himself.",
  "dvaita": "A medical resident who wants to be free of the pull of exhaustion and ambition is pointed to something simple: drop the pride. Lack of arrogance, honesty and patience are not decorations on the path; they are the path. The freedom she wants comes from doing them.",
  "śuddhādvaita": "A student who masters the distinction between herself and her circumstances should not think she has arrived. What she has gained is the kind of clear seeing that brings her toward the one who matters most. Clarity is the road, not the house.",
  "bhakti": "A busy parent who knows in theory that he is more than his worries still needs a practice to make it real: ten minutes of quiet attention each morning before the house wakes up. Seeing the difference tells him where to go. The daily sitting is how he gets there.",
  "advaita-bhakti": "A recovering addict who has done the steps, worked on his pride and learned to be honest, then has a moment of real insight: the craving and the shame belonged to a confusion about who he is, not to him. When that confusion goes, everything it brought with it goes too. The discipline made him ready; the clear seeing makes him free."
 }
}