{
  "verse_id": "13.26",
  "mūla": {
    "devanāgarī": "यावत् संजायते किंचित् सत्त्वं स्थावर-जङ्गमम् | क्षेत्र-क्षेत्रज्ञ-संयोगात् तद् विद्धि भरतर्षभ",
    "iast": "yāvat saṃjāyate kiṃcit sattvaṃ sthāvara-jaṅgamam | kṣetra-kṣetrajña-saṃyogāt tad viddhi bharatarṣabha",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 26",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "surface_form": "yāvat",
      "lemma": "yāvat",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "स्थावरजङ्गमात्मना सत्त्वं जायते तावत् क्षेत्रक्षेत्रज्ञ योरितरेतर संयोगाद्",
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      "theme_lists": [],
      "surface_devanagari": "संजायते"
    },
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      "surface_form": "kiṃcid",
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      "theme_lists": [],
      "surface_devanagari": "किंचिद्"
    },
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      "theme_lists": [],
      "surface_devanagari": "सत्त्वम्"
    },
    {
      "surface_form": "sthāvara",
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      "theme_lists": [],
      "surface_devanagari": "स्थावर"
    },
    {
      "surface_form": "jaṅgamam",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जङ्गमम्"
    },
    {
      "surface_form": "kṣetra",
      "lemma": "kṣetra",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षेत्र"
    },
    {
      "surface_form": "kṣetrajña",
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      "grammar": "compound (compound member)",
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      "theme_lists": [],
      "surface_devanagari": "क्षेत्रज्ञ"
    },
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      "lemma": "saṃyoga",
      "grammar": "ablative masculine singular noun",
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      "theme_lists": [],
      "surface_devanagari": "संयोगात्"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "bharata",
      "lemma": "bharata",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भरत"
    },
    {
      "surface_form": "ṛṣabha",
      "lemma": "ṛṣabha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ऋषभ"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "13.2",
      "type": "cross-chapter thematic parallel",
      "score": 0.9042,
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      "verse": "6.43",
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      "score": 0.8755,
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    {
      "verse": "13.1",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "18.21",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "13.34",
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    {
      "verse": "14.6",
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    {
      "verse": "14.18",
      "type": "shared-vocabulary echo",
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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_13.26",
        "anandgiri_13.26"
      ],
      "score": 0.5,
      "english_rendering": "Whatever being arises, moving or unmoving, know it to arise solely from the conjunction of ksetra (field) and ksetrajna (knower of the field). The coupling itself is rooted in avidya (nescience); once that ignorance is dissolved through jnana, no real union ever occurred, for the ksetrajna is non-dual Brahman alone. This verse frames the entire phenomenal world as a superimposition on the one non-dual witness, providing the causal ground for the liberating knowledge declared in the preceding verse.",
      "commentator": "Shankaracharya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.26",
        "vedantadeshika_13.26"
      ],
      "score": 0.5,
      "english_rendering": "Every sentient and insentient being that comes into existence arises through the mutual conjunction (sanyoga) of ksetra and ksetrajna, never in separation from that conjunction. For Ramanuja both terms name real and distinct realities: matter (ksetra) and individual self (ksetrajna) are genuine modes (prakaras) of Brahman, so their union is Isvara's own creative act, not an illusion. The Lord's body encompasses all, and this verse reveals that no being escapes that embrace.",
      "commentator": "Ramanujacharya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.26",
        "jayatirtha_13.26"
      ],
      "score": 0.5,
      "english_rendering": "The verse is read by Madhva within a bracketed unit covering 13.25-26: all paths (sankhya-yoga, karma, sravanam, dhyanam) lead to perception of Bhagavan's own svarupa as ksetrajna. The sanyoga here is not an epistemic illusion but an eternal, ontological dependence of the jiva upon Hari, who alone is the true ksetrajna; all arising is fully under his sovereign will. Even the most incapable seeker, having heard and contemplated even partially, attains that vision through Hari's grace.",
      "commentator": "Madhvacharya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.26"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads this verse as addressed to the ati-manda-adhikari (those of the mildest spiritual qualification): even they, on hearing from jnanis and meditating with sraddha (faith), cross beyond mrtyu (the cycle of death). The ksetra-ksetrajna sanyoga is Krishna's own lila-sakti projecting multiplicity from his undivided svarupa; every emergent being is thus a play-form of the Lord. Sruti-parayanata (devotion to hearing scriptural teaching) is itself a mode of smarana (remembrance) and sufficient for liberation within the grace-path.",
      "commentator": "Vallabhacharya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.26"
      ],
      "score": 0.5,
      "english_rendering": "Sridhara introduces this verse as showing the path for the ati-manda-adhikari: those unable to directly realize the atman as upadrastr (witness) through sankhya-yoga or meditation can still transcend samsara by hearing from an acarya with sraddha and meditating accordingly. The sanyoga of ksetra and ksetrajna is the efficient cause of every birth; understanding this causal nexus dissolves attachment to the products of that union. Gradual but certain liberation (sanair atitranti) awaits even those who rely entirely on guru-upadesa.",
      "commentator": "Sridhara Svami"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.26"
      ],
      "score": 0.5,
      "english_rendering": "Madhusudan marks manda-tara (the still-lesser aspirants) as the audience, distinguished by the word 'tu' from the three types named in the preceding verse. They cannot independently reason their way to self-knowledge, yet by receiving guru-upadesa with sraddha and resting entirely in sruti-paravayana (the hearing of scripture as highest resort), they too cross mrtyu. The compassionate acarya's transmission compensates for the student's lack of independent viveka (discrimination), and that sraddha-fuelled hearing is itself a form of bhakti adequate to liberation.",
      "commentator": "Madhusudan Sarasvati"
    },
    "visistadvaita": {
      "score": 0.5
    },
    "suddhAdvaita": {
      "score": 0.5
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Bharatarṣabha",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "क्षेत्र",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "13.1",
        "13.2",
        "13.3",
        "13.6",
        "13.18",
        "13.34",
        "13.35"
      ]
    },
    {
      "list": "क्षेत्रज्ञ",
      "role": "supporting",
      "other_verses_in_list": [
        "2.16",
        "13.1",
        "13.2",
        "13.35"
      ]
    },
    {
      "list": "विद्धि",
      "role": "supporting",
      "other_verses_in_list": [
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        "3.15",
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        "13.19",
        "14.7",
        "14.8",
        "15.12",
        "17.12",
        "18.20",
        "18.21"
      ]
    },
    {
      "list": "संयोग",
      "role": "supporting",
      "other_verses_in_list": [
        "5.14",
        "5.27",
        "5.28",
        "6.23",
        "6.43",
        "18.38"
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    }
  ],
  "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": [
          "saṃjāyate: saṃjan -> saṃ-√jan",
          "viddhi: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If every being without exception arises from the ksetra-ksetrajna sanyoga, what distinguishes the person who 'knows the field' from one who is merely 'in the field'?",
    "The verse makes no mention of action or meditation, only of knowing the cause of arising — does knowledge of causation itself constitute a form of practice?",
    "All six schools agree the conjunction produces multiplicity, but disagree on whether that conjunction is real or apparent. What practical difference does that disagreement make at the moment of death?",
    "Sridhara and Madhusudan reserve this verse specifically for the weakest aspirants. Does a hierarchy of means imply a hierarchy of final attainment, or does every path converge?",
    "If sravanam (hearing) alone can liberate, why does the Gita devote so many verses to jnana, karma, and dhyana?",
    "Madhva reads the ksetrajna as Hari alone, not the individual jiva. Who or what then 'crosses mrtyu' in a Dvaita framework — and is that crossing the same event as moksha?",
    "The verse is addressed to a 'bharatarsabha' (bull among the Bharatas) — a warrior at the peak of social power. Why frame the doctrine of causal arising for someone already excelling in action?"
  ],
  "everyday_applications": {
    "advaita": "When you find yourself pulled into a meeting argument or family dispute, pause and ask: 'Who is the witness here?' Recognising that the I-sense is the unchanging ksetrajna watching the ksetra of opinions dissolves the tightening identification with one side, and the argument loses its grip on you.",
    "visistadvaita": "Every colleague, client, or stranger you encounter today is a mode of the same divine body you inhabit. Treat each interaction as kainkarya (service rendered to the Lord's own prakaras); work done with that awareness becomes worship, regardless of outcome.",
    "dvaita": "Your abilities, your plans, your efforts — all are fully dependent on Hari's will. When a project fails, resist the reflex to self-blame or to blame circumstance. Instead, ask what the episode is teaching you about your bhakti, and offer the result back to him who is the real ksetrajna.",
    "suddhAdvaita": "You do not need advanced scholarship or long hours of meditation to begin. Pick up even a single quality teaching, listen with genuine sraddha, and return to it daily. Krishna's pushti-krpa (grace) will do the rest; your part is only faithful, trusting hearing.",
    "bhakti": "Find one acarya or teaching tradition you trust and commit to showing up consistently — even when you feel unqualified, confused, or too busy. Sridhara's assurance is that sraddha-saturated hearing, repeated over time, is itself the path. Steadiness matters more than comprehension.",
    "advaita-bhakti": "On days when philosophical reasoning feels beyond you, do not abandon the practice. Madhusudan's reading licenses a simpler posture: sit with the text, receive it as gift from a compassionate lineage, and let sraddha carry what intellect cannot. That receptive openness is both bhakti and the seed of jnana."
  },
  "primary_meaning": "Whatever exists, moving or still, arises from the union of field and field-knower. Know that, Arjuna."
}