{
  "verse_id": "13.2",
  "mūla": {
    "devanāgarī": "क्षेत्रज्ञं चापि मां विद्धि सर्व-क्षेत्रेषु भारत | क्षेत्र-क्षेत्रज्ञयोर् ज्ञानं यत् तज् ज्ञानं मतं मम",
    "iast": "kṣetrajñaṃ cāpi māṃ viddhi sarva-kṣetreṣu bhārata | kṣetra-kṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ mama",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 2",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "kṣetrajñam",
      "lemma": "kṣetrajña",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्रज्ञम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "किंतु मां चापि विद्धीति संबध्येते",
          "school": "advaita",
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          "witnesses": [
            "anandgiri"
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        {
          "sense": "-- मदात्मकं विद्धि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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      "surface_devanagari": "विद्धि"
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    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "kṣetreṣu",
      "lemma": "kṣetra",
      "grammar": "locative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्रेषु"
    },
    {
      "surface_form": "bhārata",
      "lemma": "bhārata",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "।। (गीता 14।3) इति।कृत्स्नजगद्योनिभूतं महद् ब्रह्म मदीयं प्रकृत्याख्यं भूतसूक्ष्मम् अचिद्वस्तु यत् तस्मिन् चेतनाख्यं गर्",
          "school": "viśiṣṭādvaita",
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      "theme_lists": [],
      "surface_devanagari": "भारत"
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      "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": "jñānam",
      "lemma": "jñāna",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "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": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "surface_form": "matam",
      "lemma": "√man",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मतम्"
    },
    {
      "surface_form": "mama",
      "lemma": "mad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मम"
    }
  ],
  "intertextual_panel": [
    {
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      "verse": "14.8",
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    {
      "verse": "18.20",
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    {
      "verse": "12.4",
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    {
      "verse": "10.39",
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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_13.2",
        "anandgiri_13.2"
      ],
      "score": 0.5,
      "english_rendering": "Know the knower-of-the-field (kshetrajna) in all fields to be Me — the single, undivided witness-consciousness that illumines body and mind alike. Shankara's bhashya unpacks the verse etymologically: the body is 'kshetra' (field) because it is the site where karma-phala ripens, and the one who cognizes it — whether by natural knowing or by teaching — is 'kshetrajna'. True knowledge (jnana) is discrimination between these two, dissolving the false superimposition of doer-ship onto the changeless witness.",
      "divergence_note": "Shankara: 'apaadatalamastakam jnanena vishayikarothi' — the knower illumines from foot-crown without remainder; 'svabhaavikena aupadeShikena va vedanena' — whether innate or instructed knowing"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.2",
        "vedantadeshika_13.2"
      ],
      "score": 0.5,
      "english_rendering": "Know Me, Vasudeva, as the kshetrajna — the sole inner-controller (antaryamin) present in every body — with both field and knower subsisting as My body (sharira), incapable of existing apart from Me (aprithaksiddhi). Ramanuja's bhashya grounds this in Brihad-aranyaka Upanishad: 'yah prithivyam tishtan prithivya antarah... yasya prithivi shariram' — earth stands within the Lord as His body. The knowledge of both field and knower as 'madatmaka' (constituted by Me) is the sole worthy jnana.",
      "divergence_note": "Ramanuja: 'devamanuSHyadisarvaKSheTreSHu veditritvaikaakaaram kshetrajnam ca maam vidhi — madatmakam vidhi'; and the sharira-shariri relation established via Shatapatha Brahmana and BU antaryami-brahmana citations."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.2",
        "jayatirtha_13.2"
      ],
      "score": 0.5,
      "english_rendering": "The Lord who is jnanadatri (the giver of knowledge) is alone kshetrajna in the primary sense — jiva knowers are dependent, secondary knowers who reflect His knowing as borrowed light. Madhva's terse bhashya opens Chapter 13 with a salutation to the Lord as 'shri-jnanadatre namah' and announces that jnana, jneya, kshetra, and purusha — all stated earlier — are now discriminated together. The jiva's distinctness from Brahman is never dissolved; the 'mam vidhi' is instruction to recognize that the Lord alone is the independent seer.",
      "divergence_note": "Madhva: 'purvokta-jnana-jneya-kshetra-purushaan pindikrithya vivicya darshayhati anena adhyayena' — he synthesizes and discriminates all prior categories through this chapter-opener."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.2"
      ],
      "score": 0.5,
      "english_rendering": "The body-field and its knower are both forms of Shri Krishna's own svarupa-shakti; kshetra-kshetrajna-viveka is not a ladder to escape the world but the prasada by which the jiva recognizes itself as inseparable from Krishna's lila. Vallabha's bhashya positions this verse as the third level of commentary (bhashya after sutra and vritti): the two prakriti-s of Chapter 7 — para and apara — now appear as kshetra and kshetrajna, and their relationship is understood not as dualistic opposition but as the aksharamula-svarupa (root-nature) that constitutes both. The jiva who knows the distinction viviktata (distinctly) is already ripe for recognition of the Lord.",
      "divergence_note": "Vallabha: 'yat prathamam cha upapaditam prakriti-dvayam para-apara-vivekena... aksharamula-svarupatvaad jneyam' — the two-nature discrimination resolves into the aksharamula substrate of which both are expressions."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.2"
      ],
      "score": 0.5,
      "english_rendering": "The body is kshetra because it is the germination-ground (prarohabhumi) of samsara, and whoever cognizes it as 'I' and 'mine' is called kshetrajna — like a farmer who takes the crop as his own. Sridhara grounds the chapter theologically in Krishna's prior promise: 'tesham aham samuddharta mrityu-samsara-sagarat' (BG 12.7) — that rescue from samsara requires tattva-jnana, which requires prakriti-purusha-viveka. The verse opens this viveka-teaching. Knowing both kshetra and kshetrajna clearly — and knowing Me as the supreme kshetrajna within all fields — is the bhakta's path to liberation.",
      "divergence_note": "Sridhara: 'samsarasya praroha-bhumitvaat kshetram iti'; 'krishivala-vat tat-phala-bhoktrtvaat kshetrajna'; and the framing from his invocatory verse: 'bhaktaanam aham uddharta... tattva-jnanam udiiryate'."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.2"
      ],
      "score": 0.5,
      "english_rendering": "The field, the knower, and their distinction — all three resolve into the non-dual brahman, yet this very resolution is the vision that floods the yogin's eyes with Krishna's dark radiance on the Kalindi bank. Madhusudana opens with his celebrated verse: the yogin meditating on nirguna-jyotis may see that light, 'but for us let it be that blue radiance dancing on the Yamuna's sand forever.' Then he proceeds with rigorous Advaita: the kshetrajna per field, though appearing plural, is actually one undivided witness; body, senses, and antahkarana constitute the kshetra; the jiva's samsaritva and bheda are avidya-kalpita (imposed by ignorance), not real. Knowing this is the jnana that effects liberation.",
      "divergence_note": "Madhusudana: 'dhyanabhyasa-vashikritena manasa... nirguna... jyotih kimnchana yogino yadi param pashyanti pashyantu te. asmakam tu tadeva lochana-chamatkaaraya... kalindi-pulina-udare kiimapi yat niilam maho dhaavati' — and then 'atad-rupa-adhyasa-asambhaavanaya kauntheya-aadi-bheda-darshanam... na sambhavati' resolving the Advaita conclusion."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Bhārata",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "क्षेत्र",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
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        "13.3",
        "13.6",
        "13.18",
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        "13.35"
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    },
    {
      "list": "क्षेत्रज्ञ",
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        "13.26",
        "13.35"
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    },
    {
      "list": "ज्ञान",
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        "7.16",
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        "14.2",
        "14.6",
        "14.8",
        "14.9",
        "14.11",
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        "14.17",
        "15.10",
        "15.15",
        "16.1",
        "16.4",
        "16.15",
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        "18.19",
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        "18.72"
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        "15.12",
        "17.12",
        "18.20",
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  "audit_trail": {
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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": [
          "viddhi: vid -> √vid",
          "matam: man -> √man"
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      }
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  },
  "so_what_questions": [
    "If the same witness-consciousness (kshetrajna) inhabits every body — from a king to a worm — what does it mean for your sense of personal specialness or personal failure?",
    "Shankara says knowledge can be 'svabhaavika' (innate) or 'aupadesika' (instructed) — which kind of self-knowing are you actually operating from right now, and how would you tell the difference?",
    "Ramanuja insists kshetra and kshetrajna both subsist as the Lord's body, never independent — if your body and your awareness are both 'inside' something larger, what are the implications for who is responsible for your life?",
    "Madhva's salutation to the Lord as 'jnanadatri' (knowledge-giver) means even your capacity to understand this verse is borrowed — does that feel liberating or destabilizing, and why?",
    "Sridhara uses the farmer metaphor: the kshetrajna mistakes the field's crop for his own. Where in your life are you most persistently claiming harvest from ground you did not make?",
    "Madhusudana opens with devotional rapture and then pivots to strict non-dual analysis — what does it reveal about the relationship between emotional experience and philosophical precision that he needs both?",
    "All six schools agree on one thing: failing to distinguish kshetra from kshetrajna is the root of samsara. What in your daily experience most reliably collapses this distinction — and what, if anything, restores it?"
  ],
  "everyday_applications": {
    "advaita": "When you catch yourself saying 'I am exhausted' or 'I am anxious,' pause and ask: who is witnessing the exhaustion? The body-field experiences fatigue; the kshetrajna is the silent knower that never fatigues. Practice noticing that gap for ten seconds before reacting.",
    "viśiṣṭādvaita": "Treat your body and your awareness both as gifts held within the Lord's life — not as possessions you own. When your body is ill or your mind is turbulent, the practice is: 'this body is His body; this suffering is in His hands' — not passivity, but surrender that frees you to act without ego-ownership.",
    "dvaita": "Before any significant decision, acknowledge that your capacity to think clearly is borrowed from the Lord (jnanadatri). The Dvaita practice here is to begin work with a genuine, non-performative prayer of dependence — not as ritual but as accurate description of the epistemological situation.",
    "śuddhādvaita": "Every moment of clear seeing — noticing that 'I' is distinct from 'the body in pain' — is itself Krishna's prasada (grace-gift), not your achievement. Celebrate these moments of viveka (discrimination) as lila, and resist making them into spiritual performance or self-improvement.",
    "bhakti": "Use the farmer image practically: audit one domain of your life (career, relationship, health) where you are claiming results as solely 'mine.' Recognize the field you did not create (genetics, teachers, circumstances) and offer the harvest back mentally. This is the Sridhara-bhakti application of kshetra-viveka.",
    "advaita-bhakti": "Madhusudana's synthesis suggests a daily two-beat practice: one beat of clear philosophical witnessing (noticing you are not the body), and one beat of devotional delight (a moment of beauty, gratitude, or Krishna-rupa visualization). Neither cancels the other; together they constitute the advaita-bhakti integration he models in his opening verse."
  },
  "primary_meaning": "Know me as the knower of the field in every body, Arjuna. That knowledge, of field and knower together, is the knowledge I hold to be true."
}