{ "verse_id": "13.6", "mūla": { "devanāgarī": "इच्छा द्वेषः सुखं दुःखं संघातश् चेतना धृतिः | एतत् क्षेत्रं समासेन स-विकारम् उदाहृतम्", "iast": "icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaś cetanā dhṛtiḥ | etat kṣetraṃ samāsena sa-vikāram udāhṛtam", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 6", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "icchā", "lemma": "icchā", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [ { "sense": "द्वेषः सुखं दुःखम् इति क्षेत्रकार्याणि क्षेत्रविकाराः उच्यन्ते यद्यपि इच्छाद्वेषसुखदुःखानि आत्मधर्मभूतानि, तथापि आत्मनः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "इच्छा" }, { "surface_form": "dveṣaḥ", "lemma": "dveṣa", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "सुखं दुःखम् इति क्षेत्रकार्याणि क्षेत्रविकाराः उच्यन्ते यद्यपि इच्छाद्वेषसुखदुःखानि आत्मधर्मभूतानि, तथापि आत्मनः क्षेत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "द्वेषः" }, { "surface_form": "sukham", "lemma": "sukha", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सुखम्" }, { "surface_form": "duḥkham", "lemma": "duḥkha", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दुःखम्" }, { "surface_form": "saṃghātaḥ", "lemma": "saṃghāta", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संघातः" }, { "surface_form": "cetanā", "lemma": "cetanā", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चेतना" }, { "surface_form": "dhṛtiḥ", "lemma": "dhṛti", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "धृतिः" }, { "surface_form": "etat", "lemma": "etad", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एतत्" }, { "surface_form": "kṣetram", "lemma": "kṣetra", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्षेत्रम्" }, { "surface_form": "samāsena", "lemma": "samāsena", "grammar": "", "senses_attested_in_panel": [ { "sense": "संक्षेपेण सविकारं सकार्यम् उदाहृतम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "समासेन" }, { "surface_form": "sa", "lemma": "sa", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "vikāram", "lemma": "vikāra", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विकारम्" }, { "surface_form": "udāhṛtam", "lemma": "ud-√āhṛ", "grammar": "nominative neuter singular participle noun", "senses_attested_in_panel": [ { "sense": "।अथ क्षेत्रकार्येषु आत्मज्ञानसाधनतया उपादेया गुणाः प्रोच्यन्ते --", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "उदाहृतम्" } ], "intertextual_panel": [ { "verse": "12.13", "type": "cross-chapter thematic parallel", "score": 0.9024, "feature_breakdown": { "cosine": 0.8424, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.5482, "stem_prefix": 4.0 } }, { "verse": "7.27", "type": "long-distance thematic echo", "score": 0.8866, "feature_breakdown": { "cosine": 0.8466, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.7375, "stem_prefix": 3.0 } }, { "verse": "10.4", "type": "lemma-family resonance", "score": 0.8862, "feature_breakdown": { "cosine": 0.8462, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.2647, "stem_prefix": 4.0 } }, { "verse": "2.56", "type": "shared-vocabulary echo", "score": 0.8798, "feature_breakdown": { "cosine": 0.8498, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.5482, "stem_prefix": 3.0 } }, { "verse": "6.32", "type": "lemma-family resonance", "score": 0.8794, "feature_breakdown": { "cosine": 0.8394, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.8445, "stem_prefix": 4.0 } }, { "verse": "16.3", "type": "cross-chapter thematic parallel", "score": 0.8785, "feature_breakdown": { "cosine": 0.8385, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.3569, "stem_prefix": 3.0 } }, { "verse": "15.5", "type": "shared-vocabulary echo", "score": 0.8781, "feature_breakdown": { "cosine": 0.8381, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.5482, "stem_prefix": 4.0 } }, { "verse": "2.65", "type": "shared-vocabulary echo", "score": 0.8724, "feature_breakdown": { "cosine": 0.8424, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.3602, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_13.7", "anandgiri_13.6" ], "score": 0.5, "english_rendering": "Icchā (desire): having once met a kind of thing as a cause of pleasure, on meeting its like one wants to take it; this is a property of the inner organ and, because it is known (jñeyatvāt), it is field; so too dveṣa (aversion), sukha (pleasure), clear and serene, and duḥkha (pain), all field because all are known. Saṃghāta is the aggregate of body and senses; cetanā is the modification of the inner organ shown in it, shot through with the reflected light of the self's consciousness as an iron ball is with fire; dhṛti is what holds up body and senses when they sink; and these too are field because they are known. Desire and the rest stand for every property of the inner organ: this is the field with its modifications, from the great elements to dhṛti, stated in brief.", "divergence_note": "Śaṅkara (his 13.7) applies one test throughout: whatever is known is field. Cetanā is not consciousness but a mental state lit by consciousness's reflection, like heat in red-hot iron. He closes by announcing that the knower will be described from 13.12 and that the list from amānitva on is called 'knowledge' because it is the means to knowledge.", "commentator": "Shankaracharya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.6", "vedantadeshika_13.7" ], "score": 0.5, "english_rendering": "Desire, aversion, pleasure and pain are called the field's products and modifications: although they are properties of the self (ātma-dharma), they arise from its connection with the field, and so are counted as the field's effects, the puruṣa being, as I shall say, the cause of experiencing pleasure and pain. Read 'cetanādhṛtiḥ' as one word: the saṃghāta (aggregate of elements) is the ādhṛti (support) of the cetana (conscious one), arisen as the base for the one who tastes pleasure and pain and who achieves both experience and release. This is the field, in brief, with its effects.", "divergence_note": "Rāmānuja (his 13.6) makes two moves found in no other school here except Vallabha, who borrows them: desire and the rest really belong to the self, and are 'field' only because the field occasions them; and the word-division 'cetanā-ādhṛtiḥ' turns cetanā and dhṛti from two items into one: the body as support of the conscious self. This directly contradicts Śrīdhara, for whom desire and the rest are not the self's at all.", "commentator": "Ramanujacharya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.7", "jayatirtha_13.7" ], "score": 0.5, "english_rendering": "Desire, aversion, pleasure, pain, the saṃghāta (aggregate of body and senses), cetanā (awareness) and dhṛti (steadiness): these named here are the vikāra (modifications). What was listed before them, from the great elements onward, is the kṣetra (field) itself, so 'this field with its modifications, told in brief' covers both lists, the field and then what changes in it.", "divergence_note": "Read with Jayatīrtha's Prameyadīpikā on Madhva's bhāṣya (their 13.7): Madhva gives one sentence: desire and the rest are the vikāra (modifications). Jayatīrtha only settles its scope: after the list beginning with the great elements the verse says 'this field with its modifications', which leaves unclear what is the field and what its modifications, and Madhva's sentence answers that desire and the rest are the modifications, the implication being that the earlier list is the field. That is a clarification of how the two lists divide, not a new doctrine. Neither commentator says whose property desire is, nor how cetanā (awareness) or dhṛti (steadiness) are to be taken, so the Dvaita text here takes no side in the dispute the other schools engage: Advaita, Bhakti and Advaita-bhakti make desire and the rest properties of the mind, Viśiṣṭādvaita and Śuddhādvaita make them properties of the self that arise through its tie to the field. The Dvaita reading supplied is only that these items fall under the field as its modifications.", "provenance": "siddhānta_reconstruction", "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_13.7" ], "score": 0.5, "english_rendering": "Now its modifications: though desire, aversion, pleasure and pain are properties of the self, they belong to it as my cit-aṃśa (spark of consciousness) only through its tie to the field, so they are said to rest in the field; and saṃghāta is the compact body, cetanā the life-functions such as breath that carry discernment, and dhṛti steadiness. This body made of elements was brought forth by my icchā (will) for devotion to me, a support for the puruṣa who is my spark and in truth unmanifest, so that tasting pleasure and pain he may win both experience and release; it is thick with desire and aversion, yet a means to all four aims of life, sealed by destiny and by others. This perishable field, the human body gross and subtle, I have set out for you in brief!", "divergence_note": "Vallabha (his 13.7) takes over Rāmānuja's claim that desire and the rest are the self's properties occasioned by the field, but recasts the self as the Lord's cit-aṃśa and adds what no other school says: the human body was brought forth by the Lord's will for the sake of devotion to him. He reads cetanā as vital functions (prāṇa), not cognition, and keeps cetanā and dhṛti separate, unlike Rāmānuja.", "commentator": "Vallabhacharya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.7" ], "score": 0.5, "english_rendering": "Desire and the rest are familiar; saṃghāta is the body, cetanā the mind's cognitive modification, dhṛti steadiness. Because they are seen (dṛśyatvāt), desire and the rest are not properties of the self but properties of the mind, and so fall inside the field; they stand also for intention and the like, as śruti says: 'desire, intention, doubt, faith, unfaith, steadiness, unsteadiness, shame, understanding, fear: all this is mind alone'. So the field's properties promised under 'what it is like' are shown, and this field with its modifications, the senses and the rest, I have told you in brief.", "divergence_note": "Śrīdhara (his 13.7) gives the reason Śaṅkara gives in different words (seen, so not self), and denies outright what Rāmānuja asserts: desire and the rest are not ātma-dharma. He anchors this in Bṛhadāraṇyaka 1.5.3 ('all this is mind alone').", "commentator": "Sridhara Svami" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.7" ], "score": 0.5, "english_rendering": "Icchā is the mind-state that craves pleasure and its means, called kāma or rāga; dveṣa its opposite, called krodha or envy; sukha a mind-state wanted for its own sake, born of dharma, which gives a glimpse of the paramātman's bliss; duḥkha its opposite, born of adharma; saṃghāta the body with its senses; cetanā the mind-state, born of valid knowing, that reveals the self's own knowledge; dhṛti the effort that holds up flagging body and senses: all mind, as śruti says. Against the materialist who says the body-aggregate is the conscious knower, the Buddhist for whom momentary cognition is the self, and the logician for whom desire and the rest are marks of the self, the word 'sa-vikāram' answers: all of this undergoes change from birth to destruction, and a changing thing cannot witness its own arising and passing, so the witness of every change is itself changeless. As it is said, 'of a thousand changes in the intellect I am the witness, therefore changeless'; changeability, not counting, is the mark of the field.", "divergence_note": "Madhusūdana (his 13.7) gives the most precise definitions here and makes sukha a window onto the supreme self's bliss. His decisive move is to read 'sa-vikāram' as the criterion of the field itself, change from birth to death, and to use it against Lokāyata, Buddhist and Nyāya views of the self: the field is defined by changing, not by any list, and the witness is changeless.", "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": "क्षेत्र", "role": "supporting", "other_verses_in_list": [ "1.1", "13.1", "13.2", "13.3", "13.18", "13.26", "13.33", "13.34" ] }, { "list": "द्वेष", "role": "supporting", "other_verses_in_list": [ "2.57", "2.64", "3.34", "3.36", "5.3", "6.9", "7.27", "9.29", "12.13", "12.17", "14.22", "18.10", "18.23", "18.51" ] }, { "list": "धृतिः", "role": "supporting", "other_verses_in_list": [ "10.34", "16.3", "18.33", "18.34", "18.35" ] }, { "list": "विकार", "role": "supporting", "other_verses_in_list": [ "2.25", "12.13", "12.14", "13.3", "13.19", "18.26" ] } ], "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": [ "udāhṛtam: udāhṛ -> ud-√āhṛ" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.902927Z", "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": "13.7", "viśiṣṭādvaita": "13.6", "dvaita": "13.7", "śuddhādvaita": "13.7", "bhakti": "13.7", "advaita-bhakti": "13.7" } }, { "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": [ "If desire and dislike are part of the equipment, why do I treat them as verdicts on my life?", "Is my happiness part of me, or something I watch come and go?", "What keeps me going when I am exhausted, and is that thing me?", "Can I watch my own irritation without becoming it?", "If the test of what is 'not me' is that it changes, what in me has never changed?", "Are my moods really mine, or just set off by my situation, and does the answer change what I should do about them?" ], "everyday_applications": { "advaita": "A parent snaps when a child whines in the car, and Śaṅkara would explain the mechanism: an earlier experience taught the mind that this sound means trouble, so aversion fires again. Because the parent can notice the irritation, it is something known, part of the field and not the parent. That small gap is enough to choose a different response.", "viśiṣṭādvaita": "For Rāmānuja a burnt-out doctor's frustration is genuinely hers, a property of the self, but it is triggered by her circumstances. That cuts both ways: she cannot just declare it unreal, and changing the conditions really does change what she feels. The body and its setting are the ground both for her suffering and for her growth out of it.", "dvaita": "When something at work is going wrong, write two separate lists before diagnosing: the standing structure (the people, the tools, the schedule, the budget) and the shifting states running through it (enthusiasm, irritation, fatigue, a good week). Keeping them apart stops a team from treating a passing mood as a structural flaw, or a structural flaw as somebody's bad mood.", "śuddhādvaita": "Vallabha says the human body was brought forth by divine will for the sake of devotion: perishable, full of wants and dislikes, and still precious. Someone whose body is ageing or ill can treat it as an instrument entrusted for a purpose, not as a betrayal. Its value lies in what it makes possible, not in lasting forever.", "bhakti": "Śrīdhara's rule is simple: if you can see it, it belongs to the mind, not to you. A manager who feels dread the night before performance reviews can call it the mind's weather, real but passing. Fear, doubt, even faith and shame, he says, are all on that same list.", "advaita-bhakti": "A founder's mood rises and falls with every metric on the dashboard. Madhusūdana says the mark of what is not you is that it changes; the one who has noticed every swing has not swung. He also treats real happiness as a glimpse of a deeper joy, so a good day is a window to look through, not a possession to guard." }, "primary_meaning": "Desire, aversion, pleasure, pain, the body's composite mass, awareness, and steadiness, together with their transformations, Krishna says, are the field described in brief." }