{
 "verse_id": "13.16",
 "mūla": {
  "devanāgarī": "अविभक्तं च भूतेषु विभक्तम् इव च स्थितम् | भूत-भर्तृ च तज् ज्ञेयं ग्रसिष्णु प्रभविष्णु च",
  "iast": "avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam | bhūta-bhartṛ ca taj jñeyaṃ grasiṣṇu prabhaviṣṇu ca",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 16",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "avibhaktam",
   "lemma": "avibhakta",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अविभक्तम्"
  },
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   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "च"
  },
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   "surface_form": "bhūteṣu",
   "lemma": "bhūta",
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   "senses_attested_in_panel": [
    {
     "sense": "सर्वत्र स्थितम् आत्मवस्तु वेदितृत्वैकाकारतया अविभक्तम् अविदुषां देवाद्याकारेणअयं देवो मनुष्यः इति विभक्तम् इव",
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   "surface_devanagari": "भूतेषु"
  },
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   "surface_form": "vibhaktam",
   "lemma": "vi-√bhaj",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "इव च स्थितम् ।देवः अहम् मनुष्यः अहम् इति देहसामानाधिकरण्येन अनुसंधीयमानम् अपि वेदितृत्वेन देहाद् अर्थान्तरभूतं ज्ञातुं",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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     ]
    }
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   "theme_lists": [],
   "surface_devanagari": "विभक्तम्"
  },
  {
   "surface_form": "iva",
   "lemma": "iva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "sthitam",
   "lemma": "√sthā",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मवस्तु वेदितृत्वैकाकारतया अविभक्तम् अविदुषां देवाद्याकारेणअयं देवो मनुष्यः इति विभक्तम् इव",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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     ]
    }
   ],
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   "surface_devanagari": "स्थितम्"
  },
  {
   "surface_form": "bhūta",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
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   "surface_form": "bhartṛ",
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   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "तद् भर्तव्येभ्यो भूतेभ्यः अर्थान्तरं ज्ञेयम्, अर्थान्तरम् इति ज्ञातुं शक्यमित्यर्थः",
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   "surface_devanagari": "च"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "jñeyam",
   "lemma": "jñā",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञेयम्"
  },
  {
   "surface_form": "grasiṣṇu",
   "lemma": "grasiṣṇu",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अन्नादीनां भौतिकानां ग्रसिष्णु, ग्रस्यमानेभ्यो भूतेभ्यो ग्रसितृत्वेन अर्थान्तरभूतम् इति ज्ञातुं शक्यम्",
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   "surface_devanagari": "ग्रसिष्णु"
  },
  {
   "surface_form": "prabhaviṣṇu",
   "lemma": "prabhaviṣṇu",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च प्रभवहेतुः च",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रभविष्णु"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  }
 ],
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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_13.16",
    "anandgiri_13.16"
   ],
   "score": 0.5,
   "english_rendering": "The kshetra (field) appears divided among individual bodies — gods, humans, stones — but the knowing ground is indivisible, one brahman without remainder, just as the rope-snake (rajju-sarpa-abhasa) appears as many but is only rope. Sankara reads 'bhutatvam' as appearance only: the moving and the unmoving are both the superimposed image, not the substrate. The jneya is therefore simultaneously the farthest distance — utterly unreachable for the ignorant across countless aeons — and the nearest intimacy, since for the wise it is 'atmaiva idam sarvam' (the self alone is all this)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.16",
    "vedantadeshika_13.16"
   ],
   "score": 0.5,
   "english_rendering": "The single knower-self (vedita) pervades all beings — god-forms and human-forms alike — without division, yet the unwise perceive it as divided, identifying 'I am a god' or 'I am a human' by body-coincidence (deha-samanaadhikaranya). Ramanuja draws out three distinguishing functions that mark the jiva as categorically other than the material elements: it is bhutatr (sustainer of the elemental body), grasisnhu (the one who consumes food and transforms it), and prabhavisnhu (the generative principle behind that transformation). That a dead body shows none of these functions proves the field alone cannot account for them — the knower is genuinely distinct."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.16",
    "jayatirtha_13.16"
   ],
   "score": 0.5,
   "english_rendering": "*Avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam* — the *jñeya* (the supreme object of knowledge) stands undivided in all *bhūta*s (creatures) and yet appears divided; it sustains (*bhūta-bhartṛ*), consumes (*grasiṣṇu*), and generates (*prabhaviṣṇu*) all that exists. Dvaita reads every term here as a mark of Hari's absolute *svatantra* (independent, self-sufficient) lordship. His presence in all creatures without division is not an identity with them but omnipresence: the *paratantra* *jīva* is contained within Hari's sustaining grasp, never dissolved into it. *Vibhaktam iva* is not mere appearance for the ignorant — it registers the real *bheda* (distinction) constitutive of *pañca-bheda* (the five-fold real distinction). The *jīva* is genuinely separate, genuinely dependent; Hari alone is *bhūta-bhartṛ*, sustainer of beings, a title no *jīva* can bear. That he is also *grasiṣṇu* and *prabhaviṣṇu* — the power of dissolution and origination both — locates the entire cycle of *saṃsāra* within Hari's *svatantra* will, not in any impersonal principle. *Bhakti* as ontological subordination of the *paratantra* self to this *svatantra* Hari is the only movement that answers the verse's force: the *jñeya* is known not by merging but by recognizing one's permanent station as sustained, not sustainer.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.16"
   ],
   "score": 0.5,
   "english_rendering": "The entire manifest world — moving and unmoving — is Krsna himself in his svabhava (own nature): 'sarvam khalv idam brahma' (Chandogya Upanisad 3.14.1) means literally that the inert (acara) and the animate (cara) are both his play-forms. Vallabha reads the Isa Upanisad mantra 'tad ejati tan naijati' (that moves, that does not move) directly into this verse: the one who both moves and stays still, near and yet apparently remote, is the Lord whose prasada alone makes knowledge of him possible. Without that grace the jneya remains paradoxically invisible — farthest of the far, though seated in the heart."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.16"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara reads the verse through the gold-ornament analogy: just as gold is both inside and outside every bangle and earring, the jneya is the material ground both within and around all moving and unmoving things. Its 'sukshmatva' (subtlety) — being free of form and colour — means it cannot be grasped as 'this is it' (idam iti) by any ordinary perception; hence for the ignorant it is 'dure sthitam' (standing at a million leagues' distance), while for the knower it is 'antike' (right here, perpetually present), as confirmed by the Isa Upanisad verse he cites. Bhakti keeps the seeker oriented toward this presence so that distance collapses."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.16"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana synthesises Sankara's rope-snake image with devotional warmth: all fabricated appearances (kalpita) share a single unfabricated substratum (akalpitam adhisthanam), which pervades them as the rope pervades its apparent snake — 'bahi rantasca' (both outside and inside). Because this substratum is the self of all, nothing stands apart from it; yet its formlessness means the unaided intellect grasps it as impossibly remote. Madhusudana closes with a sruti citation that bridges jnana and bhakti: 'durat sudure tad ihantike ca' (far beyond the far, yet right here) — the devotee who orients toward Krsna finds the jneya 'nihitam guhayam' (placed in the cave of the heart), not at a metaphysical distance."
  }
 },
 "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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   "list": "प्रभव",
   "role": "supporting",
   "other_verses_in_list": [
    "6.24",
    "7.6",
    "8.18",
    "8.19",
    "9.16",
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    "10.2",
    "10.8",
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    "18.41"
   ]
  },
  {
   "list": "विष्णु",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "10.21"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
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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": [
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "vibhaktam: vibhaj -> vi-√bhaj",
     "sthitam: sthā -> √sthā"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.889996Z",
    "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 the jneya is genuinely undivided, what exactly is doing the dividing — perception, language, karma, or something else — and can that dividing activity itself be observed?",
  "Ramanuja distinguishes sustainer, consumer and generator as evidence for the knower's distinctness from matter; in a living cell that consumes and replicates, where does that argument land today?",
  "The verse says the jneya is 'dure sthitam' for the ignorant and 'antike' for the wise — is that a difference in the object or a difference in the instrument of knowing?",
  "Vallabha insists grace is required; Sankara insists inquiry (vicara) is required. Are these competing claims about the same gap or about different gaps?",
  "The Isa Upanisad mantra appears in three of the six commentaries — what does that convergence signal about which problem the verse was designed to solve?",
  "If Madhva's commentary is absent, what does its absence tell us about the verse's theological pressure-points — which questions does it force that Dvaita preferred not to answer on these terms?",
  "The verse names bhu-bhartr (sustainer), grasisnhu (swallower) and prabhavisnhu (generator) — are these three functions a complete list, or is there a gap that later commentators found and filled?"
 ],
 "everyday_applications": {
  "advaita": "When a meeting room goes quiet and you notice 'the silence is the same silence as when I am alone' — that noticing is pratici (inward turning). Use it: instead of filling the gap with chatter, hold the recognition that the knowing-space is not divided by the walls or the participants.",
  "visistadvaita": "Before eating, pause long enough to name the three: the body that sustains, the food being consumed, the energy that will generate tomorrow's work. This is not ritual for its own sake — it is training the attention to see that the witness behind all three is not the body doing them.",
  "dvaita": "In a collaborative project each person has a genuine, irreducible role — not interchangeable parts. Dvaita's insistence on permanent distinctness is a workplace ethic: resist the temptation to flatten colleagues into roles or to merge your identity into the team. Distinct, dependent, and each answerable to the same source.",
  "śuddhādvaita": "Identify one activity today that you do 'for yourself' and one you do 'as service.' Then ask whether the energy animating both is actually the same energy. Vallabha's point is that when you feel Krsna's prasada in the first one, the distinction between the two dissolves — not by flattening but by recognition.",
  "bhakti": "The Sridhara gold-ornament image is a concentration practice: look at any object — a cup, a screen, a tree — and ask 'what is it made of, and what is that made of?' Follow the chain back until you hit something that cannot be further reduced. That is 'antike' — it was never far.",
  "advaita-bhakti": "Madhusudana's 'nihitam guhayam' (placed in the cave of the heart) is an anchor phrase for anxious moments. When the jneya feels cosmically remote and the mind is overwhelmed, the prescription is not more analysis but a single inward turn — the cave is already there, the presence already placed. Use the phrase as a reset, not a conclusion."
 },
 "primary_meaning": "That which is to be known stands undivided among all beings though it appears divided, sustaining them, consuming them, and bringing them forth again."
}