{
  "verse_id": "13.3",
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    "devanāgarī": "तत् क्षेत्रं यच् च यादृक् च यद्-विकारि यतश् च यत् | स च यो यत्-प्रभावश् च तत् समासेन मे शृणु",
    "iast": "tat kṣetraṃ yac ca yādṛk ca yad-vikāri yataś ca yat | sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 3",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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    },
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      "surface_form": "śṛṇu",
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_13.3",
        "anandgiri_13.3"
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      "score": 0.5,
      "english_rendering": "The field (kshetra) is the object known; the knower of the field (kshetrajña) is the Lord himself — one undivided awareness appearing fragmented across bodies from Brahma down to a blade of grass only by superimposition (adhyaropa) born of nescience (avidya). Know that single kshetrajña, stripped of all conditioned differences, to be me, the unsamsaric Ishvara — beyond word and thought, neither existent nor non-existent in ordinary speech. Hear now, O Bharata, what that field is and how it arises, for no object of knowledge stands apart from the right understanding of field, its knower, and their Lord."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.3",
        "vedantadeshika_13.3"
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      "score": 0.5,
      "english_rendering": "The field (kshetra) is described fourfold: its substance (dravya), its substrate or locus (ashraya), its transformations (vikara), and the cause and purpose for which it arises — all of this together constitutes the body that the conscious knower (kshetrajña) qualifies and indwells. The kshetrajña has his own nature (svarupa) and powers (prabhava) which Krishna now offers to reveal concisely (samasena). Hear from me — not from any other source — this complete account of field and knower as inseparable attributes of the one Bhagavan."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.3",
        "jayatirtha_13.3"
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      "score": 0.5,
      "english_rendering": "The single syllable 'kshetrajñam' here signals the entire Dvaita reading of this chapter: the jiva-knower is eternally and really distinct from Hari, and the field is likewise really distinct from both. Krishna speaks as the independent sovereign (svatantra) — 'hear from me' — while the jiva knows only as a dependent (paratantra) witness within its own field. The verse's conciseness (samasena) matches Madhva's own terseness: multiplicity is real, subordination to Hari is the only truth worth stating."
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    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "english_rendering": "Vallabha reads this verse as the moment Bhagavan reveals that the kshetrajña who truly knows the field is none other than one who has received Krishna's own nature (mat-svabhavapanna): the jiva entangled in prakrti cannot on its own distinguish field from knower, but whoever does know it — know him as me, as a portion of me (madamshatva). This knowledge (jñana) is not the jiva's achievement but Bhagavan's will (madiccha-sammata), to be protected (rakshet) as prasada; it is the knowing that liberation requires, all else being vain scholarship binding one further."
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    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
        "sridhara_13.3"
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      "score": 0.5,
      "english_rendering": "Shridhara reads this verse as the pivot from the bound jiva's empirical nature to its ultimate unsamsaric nature: the same jiva who wanders through fields is in its deepest reality nothing but Krishna himself, present in all fields, marked out by the shruti formula 'tat tvam asi' (that thou art) — identity through the conscious element (cidamsha). The knowledge praised here — distinguishing field from its knower — is alone liberating (moksha-hetutva); everything else is empty scholarship, for as the saying goes: 'That action is action which does not bind; that knowledge is knowledge which sets one free.'"
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    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "english_rendering": "Madhusudana moves in two registers at once: empirically the kshetrajña appears as agent and enjoyer through the superimpositions of avidya, but ultimately it is the one self-luminous (svaprakasha), eternal, all-pervading Consciousness (chaitanya) in all fields — and that is Krishna, the non-dual Brahman-bliss (advitiya-brahmananda-rupa), free of samsara. The field is maya-conjured and ultimately false (mithya); the knower is the ultimate real (paramartha-satya) that underlies the field's apparent existence. The knowledge Madhusudana calls 'mine' here is precisely the light that opposes avidya — not mere information but liberation itself."
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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",
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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)"
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  "so_what_questions": [
    "If the same consciousness (kshetrajña) underlies every body from a god to an insect, what changes when we move from body to body — and what does not change at all?",
    "Krishna says 'hear from me' (mat-tah shriṇu) — why is direct transmission from the teacher essential here, rather than inference or scripture alone?",
    "The verse lists four dimensions of the field: substance, transformations, cause, and purpose. Which of these do we ordinarily confuse with the self, and how?",
    "Shridhara says knowledge that fails to distinguish field from knower is 'empty scholarship' (vritha panditya) that binds rather than frees. What does that look like in practice today?",
    "Vallabha insists that even the ability to know the field correctly is received as divine grace (mat-svabhavapanna), not earned by the jiva's effort. What follows for how we relate to insight when it arises?",
    "Madhva's entire rendering collapses into one word: the kshetrajña is real, distinct, and subordinate to Hari. Why might extreme conciseness itself be a doctrinal act?",
    "All six schools agree the verse ends with an invitation to listen (shriṇu). What disposition must the listener bring for this hearing to become transformative rather than merely informational?"
  ],
  "everyday_applications": {
    "advaita": "When you feel overwhelmed by what your body or mind is doing, practice pausing and asking 'who is aware of this?' — the one that notices anger, fatigue, or elation is the kshetrajña, and it is never itself angry, tired, or elated. The shift from 'I am anxious' to 'anxiety is arising in the field I witness' is the small daily form of the Advaita pivot this verse describes.",
    "viśiṣṭādvaita": "In a relationship or work context, try mapping the four dimensions Ramanuja names: what is the substance of this situation, what is its ground, what are its transformations over time, and what purpose does it serve within Bhagavan's whole? This fourfold inquiry replaces reactive identification with a structured, devotional seeing of the situation as Bhagavan's body.",
    "dvaita": "Madhva's reading asks you to hold your own distinctness without arrogance: you are genuinely a knower, your experience is real, and you are irreducibly yourself — yet that self exists entirely in dependence on Hari. In a moment of pride or self-sufficiency, the Dvaita application is to acknowledge your real faculties while simultaneously returning credit and initiative to the sovereign source.",
    "śuddhādvaita": "Vallabha's application: when a moment of genuine clarity or compassion arises spontaneously — something you did not engineer — receive it as Bhagavan's nature flowing through you rather than claiming it as your accomplishment. The practice is to notice the grace in the moment of knowing itself, and to protect that knowing (rakshet) by not immediately converting it into ego-capital.",
    "bhakti": "Shridhara's everyday test: after any period of study, teaching, or spiritual practice, ask whether it has softened the grip of 'I am this body-mind' or merely added another layer of conceptual pride. If the knowledge does not loosen identification with the field, it is the 'empty scholarship' the bhashya warns against — and the corrective is less information and more direct devotional contact.",
    "advaita-bhakti": "Madhusudana's synthesis suggests a two-move daily practice: first, recognize that the situation or difficulty before you is 'field' — real enough practically but not the ultimate ground; second, rest attention in the witnessing awareness that is also Krishna himself. This is neither escapism nor mere devotion but the double act of both releasing attachment to the field and loving the consciousness that underlies it."
  },
  "primary_meaning": "Hear from me briefly what this field is, what it is like, how it changes, where it comes from, and who the knower is and what power he holds."
}