{
 "verse_id": "13.12",
 "mūla": {
  "devanāgarī": "ज्ञेयं यत् तत् प्रवक्ष्यामि यज् ज्ञात्वामृतम् अश्नुते | अनादिमत् परं ब्रह्म न सत् तन् नासद् उच्यते",
  "iast": "jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute | anādimat paraṃ brahma na sat tan nāsad ucyate",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 12",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "jñeyam",
   "lemma": "jñā",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञेयम्"
  },
  {
   "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": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "pravakṣyāmi",
   "lemma": "pra-√vac",
   "grammar": "future indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", यद् ज्ञात्वा जन्मजरामरणादिप्राकृतधर्मरहितम् अमृतम् आत्मानं प्राप्नोति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रवक्ष्यामि"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "jñātvā",
   "lemma": "jñā",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "जन्मजरामरणादिप्राकृतधर्मरहितम् अमृतम् आत्मानं प्राप्नोति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ज्ञात्वा"
  },
  {
   "surface_form": "amṛtam",
   "lemma": "amṛta",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अमृतम्"
  },
  {
   "surface_form": "aśnute",
   "lemma": "√aś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अश्नुते"
  },
  {
   "surface_form": "anādimat",
   "lemma": "anādimat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनादिमत्"
  },
  {
   "surface_form": "param",
   "lemma": "para",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परम्"
  },
  {
   "surface_form": "brahma",
   "lemma": "brahman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "बृहत्त्वगुणयोगि, शरीरादेः अर्थान्तरभूतम्, स्वतः शरीरादिभिः परिच्छेदरहितं क्षेत्रज्ञतत्त्वम् इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ब्रह्म"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "sat",
   "lemma": "√as",
   "grammar": "nominative neuter singular present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "asat",
   "lemma": "asat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असत्"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "कार्यकारणरूपावस्थाद्वयरहिततया सदसच्छब्दाभ्याम् आत्मस्वरूपं न उच्यते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "11.37",
   "type": "cross-chapter thematic parallel",
   "score": 0.9113,
   "feature_breakdown": {
    "cosine": 0.8313,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 16.3404,
    "stem_prefix": 7.0
   }
  },
  {
   "verse": "4.31",
   "type": "long-distance thematic echo",
   "score": 0.9018,
   "feature_breakdown": {
    "cosine": 0.8618,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.1046,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "5.20",
   "type": "long-distance thematic echo",
   "score": 0.8993,
   "feature_breakdown": {
    "cosine": 0.8493,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.2804,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "17.28",
   "type": "lemma-family resonance",
   "score": 0.8989,
   "feature_breakdown": {
    "cosine": 0.8289,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.2852,
    "stem_prefix": 7.0
   }
  },
  {
   "verse": "14.1",
   "type": "cross-chapter thematic parallel",
   "score": 0.8938,
   "feature_breakdown": {
    "cosine": 0.8438,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.0752,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "7.29",
   "type": "long-distance thematic echo",
   "score": 0.8934,
   "feature_breakdown": {
    "cosine": 0.8534,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.8191,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "5.16",
   "type": "lemma-family resonance",
   "score": 0.892,
   "feature_breakdown": {
    "cosine": 0.842,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.6671,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "8.1",
   "type": "cross-chapter thematic parallel",
   "score": 0.8911,
   "feature_breakdown": {
    "cosine": 0.8411,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.803,
    "stem_prefix": 4.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_13.12",
    "anandgiri_13.12"
   ],
   "score": 0.5,
   "english_rendering": "The knowable (jneya) is Brahman — beginningless, beyond cause, neither existent (sat) nor non-existent (asat), because it transcends all categories that apply to produced things. Sankara insists the twenty qualities from amanitvam onward are not themselves knowledge of the object; they are the cooperating causes (sahakari-karana) whose ripening makes tattva-jnana possible. The means must not be confused with the end: what is to be known is that which, when known, yields liberation (moksa) — the cessation of samsara."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.12",
    "vedantadeshika_13.12"
   ],
   "score": 0.5,
   "english_rendering": "The knowable is the individual self (pratyag-atman) in its true nature: beginningless, unbounded by birth and death, and essentially mat-param — 'that of which I (Bhagavan) am the supreme' — because the self's deepest nature is to be the body of Brahman and wholly subordinate to Him. The labels sat and asat apply only to the self's karmic states — manifest (karya) and unmanifest (karana) — not to its essential form, which is pure and limitless. Ramanuja cites 'ya atmani tisthann atmanah' from the Brhadaranyaka to show that Bhagavan indwells and governs this self from within, making liberation an expansion into that innate anantya (infinity)."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.12",
    "jayatirtha_13.12"
   ],
   "score": 0.5,
   "english_rendering": "The knowable here is the Paramatman known through direct, non-inferential cognition (aparoksa-jnana), accessed by right study of scripture (sastra-darsana) rather than by mere intellectual analysis. Madhva's comment is terse by design: tattva-jnana-artha-darsanam is the direct vision of the Supreme's real nature, not a mediated conclusion — and that vision is the sole purpose of all the epistemic disciplines named earlier. The jiva remains eternally distinct; what is 'known' is Hari's supremacy, not identity with Him."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.12"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha draws the line cleanly: the twenty qualities Krsna has described constitute vidya-karya — the fruit of true knowing (vidya) — while their opposites (manitvam, etc.) are avidya-karya, the fruit of ignorance. The knowable is therefore Brahman as the one in whom vidya and avidya exhaust their respective functions; knowing It means crossing out of avidya's domain entirely. In Pusta-marga terms, this crossing is not achieved but granted — Krsna's grace (prasada) dissolves what avidya built."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.12"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara reads the verse as completing the list: the twenty qualities from amanitvam to tattva-jnana-artha-darsana are called 'jnana' (knowledge) precisely because they are its instruments (jnana-sadhanatva); their opposites — pride, deceit, violence — are called 'ajnana' and are to be abandoned as causes of samsara's continuation. What is then knowable is the atman in its purity, the referent of the tvam-pada once stripped of adventitious superimpositions. Knowing it yields amrtam — immortality — which Sridhara glosses as liberation from birth-death cycling."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.12"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana synthesises: the twenty qualities culminate in tattva-jnana-artha-darsana — contemplating the goal, which is the direct cognition expressed as 'aham brahmasmi' (I am Brahman), arising through Vedanta-vakya as instrument, with all prior disciplines as its ripening conditions. The knowable Brahman is neither sat nor asat because those terms track produced states; pure Brahman stands prior to any karya-karana series. The bhakti inflection enters in the word 'amrtam asnute': it is tasted (asnute), not merely concluded — viveka-nistha makes one fit for that savoring, and Krsna's grace seals it."
  }
 },
 "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": "प्रवक्ष्यामि",
   "role": "supporting",
   "other_verses_in_list": [
    "4.16",
    "9.1",
    "14.1"
   ]
  },
  {
   "list": "ब्रह्म",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.72",
    "3.14",
    "3.15",
    "4.21",
    "4.24",
    "4.25",
    "4.31",
    "4.32",
    "5.6",
    "5.10",
    "5.19",
    "5.20",
    "5.21",
    "5.24",
    "5.25",
    "5.26",
    "6.14",
    "6.27",
    "6.28",
    "6.38",
    "6.44",
    "7.29",
    "8.1",
    "8.3",
    "8.11",
    "8.13",
    "8.16",
    "8.17",
    "8.24",
    "10.12",
    "11.15",
    "11.37",
    "13.4",
    "13.30",
    "14.3",
    "14.4",
    "14.26",
    "14.27",
    "17.14",
    "17.23",
    "17.24",
    "18.42",
    "18.50",
    "18.53",
    "18.54"
   ]
  }
 ],
 "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": [
     "pravakṣyāmi: pravac -> pra-√vac",
     "aśnute: aś -> √aś",
     "sat: as -> √as",
     "ucyate: vac -> √vac"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.889251Z",
    "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"
   }
  ]
 },
 "so_what_questions": [
  "If Brahman is 'neither sat nor asat,' what cognitive act is actually happening when someone claims to 'know' it — and can that act be distinguished from confusion?",
  "Sankara and Ramanuja both cite the same Upanisadic passages yet reach opposite conclusions about whether the knower merges with or remains distinct from the known — what does that divergence reveal about how sruti functions as evidence?",
  "The verse promises 'amrtam' (immortality) as the fruit of knowing the jneya — is immortality a state you enter, a recognition of what you already are, or something else entirely?",
  "Madhva's single-line comment strips the verse to its bones: direct vision (aparoksa) over inference. What does it mean in practice to pursue a knowing that cannot be arrived at by argument alone?",
  "If the twenty qualities listed earlier are means rather than the object of knowledge, at what point does disciplined preparation become an obstacle to the very thing it is preparing for?",
  "Ramanuja insists the self is 'mat-param' — supremely mine (Bhagavan's). How does framing the self as Bhagavan's body change the phenomenology of self-inquiry compared to the Advaita frame of identity?",
  "The verse begins 'jneyam yat tat pravaksyami' — 'I will now tell you what is to be known.' Krsna positions himself as teacher of the knowable. What is the relationship between the one who describes Brahman and Brahman itself?"
 ],
 "everyday_applications": {
  "advaita": "When you catch yourself calculating how you appear to others — managing your image — that is precisely the manitvam (pride of status) that Sankara identifies as the first obstacle to jnana. The practice: notice the image-maintenance impulse, name it as cooperating-cause-blocker, and drop it without drama.",
  "viśiṣṭādvaita": "Ramanuja's 'mat-param' — the self as Bhagavan's body — has an immediate application in how you treat fatigue, illness, or failure: if this self belongs to Bhagavan, running it into the ground is poor stewardship of His property. Rest, care, and honest limitation-acknowledgment become acts of kainkarya (service) rather than weakness.",
  "dvaita": "Madhva's emphasis on aparoksa-jnana (direct, unmediated vision) over inference suggests a daily discipline: sit with a question long enough that the answer arises from within the question itself, not from arguments assembled around it. Argument-dependent conclusions about the Supreme remain second-order; keep pressing toward the direct.",
  "śuddhādvaita": "Vallabha's vidya-karya / avidya-karya binary is diagnostic. At the end of any day, sort your actions into those that arose from clarity (vidya) and those from habitual reactivity (avidya). The point is not guilt but calibration — seeing how much of your day Krsna is already operating through, and how much is residual noise.",
  "bhakti": "Sridhara's list of ajnana-markers — manitvam (pride), dambhitvam (pretence), himsam (harm) — are not abstract vices. They show up in specific micro-moments: taking credit that belongs to a team, performing concern you do not feel, letting irritation leak into speech. Catching one of these per day, naming it ajnana, and releasing it is the practice.",
  "advaita-bhakti": "Madhusudana's framing suggests that study of Vedanta-vakya (Upanisadic sentences) without the prior ripening of amanitvam and friends produces only intellectual scaffolding, not the tasting (asnute) that the verse promises. A practical heuristic: if reading or hearing 'aham brahmasmi' produces pride rather than silence, the disciplines have not yet ripened — return to them."
 },
 "primary_meaning": "Let me declare what is worth knowing, knowing which you taste immortality: the beginningless supreme Brahman, called neither existent nor non-existent."
}