{
  "verse_id": "13.19",
  "mūla": {
    "devanāgarī": "प्रकृतिं पुरुषं चैव विद्ध्य् अनादी उभाव् अपि | विकारांश् च गुणांश् चैव विद्धि प्रकृति-संभवान्",
    "iast": "prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv api | vikārāṃś ca guṇāṃś caiva viddhi prakṛti-saṃbhavān",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 19",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "prakṛtim",
      "lemma": "prakṛti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रकृतिम्"
    },
    {
      "surface_form": "puruṣam",
      "lemma": "puruṣa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पुरुषम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। बन्धहेतुभूतान् विकारान् इच्छाद्वेषादीन् अमानित्वादिकान् च गुणान् मोक्षहेतुभूतान् प्रकृतिसंभवान् विद्धि ।पुरुषेण संसृष्",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "anādī",
      "lemma": "anādi",
      "grammar": "accusative masculine dual noun",
      "senses_attested_in_panel": [
        {
          "sense": "इति विद्धि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अनादी"
    },
    {
      "surface_form": "ubhau",
      "lemma": "ubh",
      "grammar": "accusative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उभौ"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "vikārān",
      "lemma": "vikāra",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विकारान्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "guṇān",
      "lemma": "guṇa",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गुणान्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। बन्धहेतुभूतान् विकारान् इच्छाद्वेषादीन् अमानित्वादिकान् च गुणान् मोक्षहेतुभूतान् प्रकृतिसंभवान् विद्धि ।पुरुषेण संसृष्",
          "school": "viśiṣṭādvaita",
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      "surface_devanagari": "विद्धि"
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    {
      "surface_form": "prakṛti",
      "lemma": "prakṛti",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रकृति"
    },
    {
      "surface_form": "saṃbhavān",
      "lemma": "sambhava",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संभवान्"
    }
  ],
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      "verse": "13.21",
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      "verse": "13.20",
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    {
      "verse": "13.35",
      "type": "cross-chapter thematic parallel",
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      "verse": "3.29",
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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_13.19",
        "anandgiri_13.19"
      ],
      "score": 0.5,
      "divergence_note": "Advaita renders purusa as the one non-dual Brahman mistakenly appearing as individual witness; prakrti is maya-shakti, not an independent eternal; hence 'both beginningless' means neither has a temporal origin, but prakrti is ultimately subsumed in Brahman at liberation.",
      "english_rendering": "Know both prakrti (primordial matter) and purusa (pure witnessing consciousness) as beginningless — neither produced by any prior cause. The modifications of the field and the three gunas all arise from prakrti alone; the purusa is untouched by them. This discrimination between the immutable seer and its ever-moving object is the entire gist of the Veda and the Gita compressed into one imperative."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.19",
        "vedantadeshika_13.19"
      ],
      "score": 0.5,
      "english_rendering": "Know that prakrti and purusa, mutually conjoined from beginningless time, are both without origin. The modifications born of prakrti — desire, aversion and the rest — are the cause of the jiva's bondage; those same modifications in their refined form, beginning with humility (amanitvam), become the cause of liberation. Prakrti serves the purusa, functioning now as fetter, now as the very path to release.",
      "divergence_note": "Unlike Advaita, Vishishtadvaita keeps prakrti as a real eternal body of Ishvara, not maya; the jiva-purusa is a real individual spirit, never identical to Brahman, only inseparably related as attribute to substance."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.19",
        "jayatirtha_13.19"
      ],
      "score": 0.5,
      "divergence_note": "Dvaita insists the jiva, Ishvara, and prakrti are all real and eternally distinct; the jiva's dependence on Hari is absolute, and no dissolution of distinctions is ever possible — liberation is participation in Hari's bliss, not identity with Brahman.",
      "english_rendering": "Understand that both prakrti and purusa are without beginning, and that the modifications, which include even the instruments of knowledge, are the primary means-of-knowing (jnanasadhana) for the jiva. Their very multiplicity and applicability make their importance paramount — through them Hari's sovereign power over the permanently distinct jiva is revealed."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.19"
      ],
      "score": 0.5,
      "english_rendering": "Both prakrti and purusa existed in Parabrahman (Paramtama) at the beginning; the imperishable (akshara) that is spoken of is precisely that form which Brahman assumed as its own resting-place. All enumeration of the field, all knowledge, all the knowable — every category just described — is the prasada of Bhagavan; the devotee who is saturated with bhakti comprehends all this and becomes fit for the divine nature (mad-bhava).",
      "divergence_note": "Shuddhadvaita alone reads the verse as affirming that both poles emerge FROM Brahman (not alongside Brahman); liberation is not escape from prakrti but enjoyment of Krsna's own being through His grace-gift (pushti)."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.19"
      ],
      "score": 0.5,
      "divergence_note": "Sridhara's reading is integrative rather than polemical: the bhakti qualification frames the jnana content; liberation-as-Brahmanhood is not absorption but the fullness of the devotee's relationship to Bhagavan.",
      "english_rendering": "The Lord here concludes the exposition of the field and its knower, along with the qualified recipient and the fruit: the field (kshetra) from the great elements through fortitude, knowledge from humility through vision-of-truth, and the knowable from 'the beginningless supreme Brahman' through 'established in the heart of all' — all this, elaborated at length by Vasishtha and others, has been given by Me in brief. Only the devotee described in the previous chapter, having understood this, becomes fit for My nature, i.e., for Brahmanhood."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.19"
      ],
      "score": 0.5,
      "divergence_note": "Madhusudhana uniquely fuses the Advaita goal (non-dual liberation) with the Bhakti path (total surrender to Krsna as Guru); mad-bhava is simultaneously Brahman-realisation and Krsna-proximity, dissolving the tension between jnana and bhakti marga.",
      "english_rendering": "The Lord concludes by naming the qualified recipient of this triple teaching: the field, knowledge, and the knowable — drawn from both shruti and smṛti and compressed here for those of modest intellect — are fully understood only by the devotee entirely surrendered to Bhagavan Vasudeva as supreme Guru. Such a one-pointed devotee (mad-eka-sharana) attains mad-bhava — the state of supreme bliss devoid of all deficiency — which is liberation itself."
    },
    "vishishtadvaita": {
      "divergence_note": "Unlike Advaita, Vishishtadvaita keeps prakrti as a real eternal body of Ishvara, not maya; the jiva-purusa is a real individual spirit, never identical to Brahman, only inseparably related as attribute to substance.",
      "score": 0.5
    },
    "shuddhadvaita": {
      "divergence_note": "Shuddhadvaita alone reads the verse as affirming that both poles emerge FROM Brahman (not alongside Brahman); liberation is not escape from prakrti but enjoyment of Krsna's own being through His grace-gift (pushti).",
      "score": 0.5
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "पुरुष",
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        "10.27",
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  "audit_trail": {
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    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
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        "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)",
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        "loci": [
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  },
  "so_what_questions": [
    "If both prakrti and purusa are beginningless, what does that imply about the project of tracing suffering to a first cause — is there a first cause to find?",
    "The verse commands 'know' (viddhi) twice. What kind of knowing is being demanded — intellectual assent, meditative recognition, or something else entirely?",
    "Every school agrees the modifications (vikara) and gunas arise from prakrti. What follows practically: should a practitioner work against the gunas, work through them, or simply stop misidentifying with them?",
    "Ramanuja says the same prakrti that binds also liberates depending on orientation of its modifications. What determines which way the arrow points — will, grace, or structural design?",
    "If purusa is already eternal and untouched, why does liberation feel like achievement? What exactly is being 'achieved'?",
    "Madhva sees the verse as demonstrating the prabhava (power) of Hari through the sheer multiplicity of means. Does multiplicity of path imply equality of path, or hierarchy?",
    "Vallabha locates both prakrti and purusa inside Paramatman. Does that make the purusha-prakrti duality ultimately cosmetic — a fold within a single fabric — or is the distinction real even inside the One?"
  ],
  "everyday_applications": {
    "advaita": "When you notice yourself saying 'I am stressed' or 'I am excited', practice inserting the discriminating pause: 'there is stress appearing in awareness.' The purusa does not become the modification; the witness does not become the weather. This is viddhi — cognitive re-identification — practiced not once in philosophy class but every time a strong emotion arises.",
    "vishishtadvaita": "Bring the same humility (amanitvam) you might offer to a revered teacher into your morning routine: before checking your phone, acknowledge that the day's conditions — body, circumstances, even the quality of your attention — are prakrti offering itself. Whether the day binds or liberates you depends on whether you orient those conditions toward service or toward self-assertion.",
    "dvaita": "When you face a difficult decision and feel overwhelmed by options, recognise that the very multiplicity — the many means, the many voices, the many impulses — is itself a form of the Lord's power. You are not abandoned in complexity; you are being addressed by it. Make your choice as an act of dependence on Hari, not as self-sufficient mastery.",
    "shuddhadvaita": "Engage with beauty — music, food, a child laughing, the evening light — as the Lord's own nature unfolding for you to receive. Shuddhadvaita does not ask you to renounce; it asks you to stop treating enjoyment as yours by right and start receiving it as prasada. The same sensory world that traps the self-possessive becomes the gift-field of Krsna for the surrendered.",
    "bhakti": "Study systematically — not to accumulate information but to qualify yourself as a recipient. Sridhara's point is that the field, the knowledge, and the knowable form a complete package, but only the person who has already cultivated devotion can receive it whole. Take stock: which of these three is weakest in your understanding, and approach that gap as your current sadhana.",
    "advaita-bhakti": "Find one teacher — a living person, a text, a practice lineage — to whom you can offer your entire intellectual effort without reservation. Madhusudhana's insight is that the compression of the entire Gita into this verse is itself a grace-act aimed at 'those of modest intellect,' meaning all of us who cannot hold the full teaching simultaneously. Surrender the need to have figured it all out, and let the Guru carry the weight of the framework."
  },
  "primary_meaning": "Know that *prakṛti* and *puruṣa* are both without beginning, and that every modification of the field, together with the three *guṇas*, is born of *prakṛti* alone."
}