{ "verse_id": "13.4", "mūla": { "devanāgarī": "ऋषिभिर् बहुधा गीतं छन्दोभिर् विविधैः पृथक् | ब्रह्म-सूत्र-पदैश् चैव हेतुमद्भिर् विनिश्चितैः", "iast": "ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak | brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 4", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "ṛṣibhiḥ", "lemma": "ṛṣi", "grammar": "instrumental masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ऋषिभिः" }, { "surface_form": "bahudhā", "lemma": "bahudhā", "grammar": "", "senses_attested_in_panel": [ { "sense": "बहुप्रकारं गीतम् अहं त्वं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "बहुधा" }, { "surface_form": "gītam", "lemma": "√gā", "grammar": "nominative neuter singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गीतम्" }, { "surface_form": "chandobhiḥ", "lemma": "chandas", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "छन्दोभिः" }, { "surface_form": "vividhaiḥ", "lemma": "vividha", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [ { "sense": "पृथक् पृथग्विधैः छन्दोभिः ऋग्यजुः सामाथर्वभिः देहात्मनोः स्वरूपं पृथग् गीतम् -- तस्माद्वा एतस्माद् आत्मन आकाशः संभूतः आ", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "विविधैः" }, { "surface_form": "pṛthak", "lemma": "pṛthak", "grammar": "", "senses_attested_in_panel": [ { "sense": "भूप व्यवस्थितः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "पृथक्" }, { "surface_form": "brahma", "lemma": "brahman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ब्रह्म" }, { "surface_form": "sūtra", "lemma": "sūtra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सूत्र" }, { "surface_form": "padaiḥ", "lemma": "pada", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पदैः" }, { "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": "hetumadbhiḥ", "lemma": "hetumat", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हेतुमद्भिः" }, { "surface_form": "viniścitaiḥ", "lemma": "vi-√niści", "grammar": "instrumental neuter plural participle noun", "senses_attested_in_panel": [ { "sense": "निर्णयान्तैःन वियदश्रुतेः (ब्र0 सू0 2", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "विनिश्चितैः" } ], "intertextual_panel": [ { "verse": "17.2", "type": "shared-vocabulary echo", "score": 0.8923, "feature_breakdown": { "cosine": 0.8523, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.7247, "stem_prefix": 4.0 } }, { "verse": "17.23", "type": "cross-chapter thematic parallel", "score": 0.8876, "feature_breakdown": { "cosine": 0.8476, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.449, "stem_prefix": 3.0 } }, { "verse": "18.29", "type": "shared-vocabulary echo", "score": 0.8835, "feature_breakdown": { "cosine": 0.8535, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.314, "stem_prefix": 3.0 } }, { "verse": "18.14", "type": "lemma-family resonance", "score": 0.8834, "feature_breakdown": { "cosine": 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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_13.4", "anandgiri_13.4" ], "score": 0.5, "english_rendering": "This kṣetra (field) and its knowing witness have been declared in summary — their precise nature (yathatmya), the field's modifications (vikara), its causal ground, and the powers of the kṣetrajña (field-knower) that belong to its limiting adjuncts (upadhi). The seers have sung this truth in many modes; the Brahma-sutra-padas clinch it with reasoned finality. Hear now from Me in condensed form what has been established by the entire tradition." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.4", "vedantadeshika_13.4" ], "score": 0.5, "english_rendering": "The distinction between body-field and the knowing soul — and the further truth that both are Vasudeva's body — has been sung by seers such as Parasara in many ways, and separately through all four Vedas (Rk, Yajus, Sama, Atharva): the Taittiriya Upanisad traces the sheaths outward from annamaya to vijnanamaya and crowns the series with the anandamaya Paramatma within. The Brahma-sutras from 'na viyad ashruteh' onward settle the field's nature, from 'na atma ashruteh' onward settle the jiva's nature, and 'parat tu tat-shruteh' declares that Bhagavan himself moves the jiva. Hear now in plain summary what all these sources jointly establish." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.4", "jayatirtha_13.4" ], "score": 0.5, "english_rendering": "The kṣetra is that which is yadvikari — bound up with its own modifications; it arises from and moves by the Mover (yataś ca yat pravartate), and that Mover is identified only as pure svarupa — the field-knower whose essence is untouched by field-nature. The seers and the Brahma-sutra-padas have established this distinction with reasons; Hari alone is that independent Mover, and the jiva's knower-hood is eternally derivative, never self-sufficient." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_13.4" ], "score": 0.5, "english_rendering": "Krishna now announces that He will elaborate what was compressed: the substance that is the field, those for whom it serves as support, the modifications within it, the purpose for which it was manifested, and its own intrinsic nature — and equally the kṣetrajña's svarupa (own form). All this the seers have sung and the Brahma-sutras established with reasons. Hear it directly from Me — not from inference, but from the Lord's own prasada (grace-disclosure) flowing through scripture." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.4" ], "score": 0.5, "english_rendering": "Though prakrti in its 24 divisions is the kṣetra, it is in its body-form that the confusion of ahamkara (I-making) is most vivid — so the body is foregrounded. The field is: jada (inert) by nature, possessed of iccha-adi-dharma (qualities such as desire) in its evolved form, joined to indriya-adi-vikara (the modifications called senses and so on), arising from the union of prakrti and purusa, and differentiated into the range of sthavara (stationary) and jangama (moving) beings. The seers sang this, the Vedas sang this in their distinct meters, and the Brahma-sutra-padas concluded it with reasoning. Hear now its summary from Me." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.4" ], "score": 0.5, "english_rendering": "The kṣetra — the jada-class (inert domain) spoken of earlier — has the nature of jada, drishya (visible), paricchinnatva (limitation), and is associated with iccha-adi-dharma and indriya-adi-vikara, and arises from its cause. The kṣetrajña is svaprakasha-caitanya-ananda-svabhava (self-luminous, awareness-bliss by nature) and possesses the powers (shaktis) that appear as upadhi-krita (adjunct-produced). All the ca-particles here gather every qualifier into one comprehensive summary. This is what the seers have sung in many modes, the Vedas in varied meters, and the Brahma-sutras in reasoned conclusions — hear it concisely from Me." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "ब्रह्म", "role": "supporting", "other_verses_in_list": [ "1.1", "2.72", "3.14", "3.15", "4.21", "4.24", "4.25", "4.31", "4.32", "5.6", "5.10", "5.19", "5.20", "5.21", "5.24", "5.25", "5.26", "6.14", "6.27", "6.28", "6.38", "6.44", "7.29", "8.1", "8.3", "8.11", "8.13", "8.16", "8.17", "8.24", "10.12", "11.15", "11.37", "13.12", "13.30", "14.3", "14.4", "14.26", "14.27", "17.14", "17.23", "17.24", "18.42", "18.50", "18.53", "18.54" ] } ], "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": [ "gītam: gā -> √gā", "viniścitaiḥ: viniści -> vi-√niści" ] } ] }, "so_what_questions": [ "Why does Krishna invoke the seers, Vedic meters, and Brahma-sutras all at once — what does the layered appeal to authority accomplish here that a single citation would not?", "The verse says the kṣetra-kṣetrajña distinction has been 'sung in many ways' — does the plurality of tellings signal that no single rendering exhausts the truth, or merely that the tradition is unanimous?", "Brahma-sutra-padas are called 'hetumad' (reasoned) and 'vinishcita' (conclusively settled) — what is the relationship between revealed authority (shruti) and philosophical argument (hetu) in establishing metaphysical facts?", "Each school hears a different primary claim in this verse: Shankara hears ontological summary, Ramanuja hears Vaishnava encyclopedic confirmation, Madhva hears the Mover-moved distinction — what does the divergence reveal about what each school most needs this verse to do?", "The Taittiriya sheath-sequence that Ramanuja cites ends with anandamaya-Paramatma inside the vijnanamaya soul — how does that nesting change the meaning of 'knowing the field'?", "If the field-knower's powers are upadhi-krita (adjunct-produced) per Shankara and Madhusudhana, yet per Madhva the knower-hood is eternally derivative, are these two claims saying the same thing or opposite things?", "This verse is an announcement of what is about to be elaborated — why does Krishna validate the forthcoming teaching by pointing backward to tradition rather than speaking on his own authority alone?" ], "everyday_applications": { "advaita": "Before a high-stakes meeting, pause and ask: which voice in me is the field — the anxious rehearsal, the self-image, the body's tension — and which is the witness that simply knows all of that is happening? The distinction is not exotic; it is available in any moment of stress as a change of vantage point, not a change of circumstance.", "viśiṣṭādvaita": "When someone you love is suffering and you feel helpless, Ramanuja's reading offers a structural reframe: both you and they are the field, and both are held within the one who knows. Service to them (kainkarya) is not futile precisely because the body-field is Vasudeva's body — tending it is tending the Lord's own form.", "dvaita": "Madhva's insistence that the jiva's knowing is always derivative has a practical edge: it cuts the assumption that your understanding of a situation is self-sufficient. Check your reasoning against a source outside your own inference — scripture, a teacher, a trusted critic — because the field-knower is real but not independent.", "śuddhādvaita": "Vallabha's framing turns the verse into an invitation: all the complexity of what you are — your drives, your resistances, your body's particular history — is not an obstacle to knowing Krishna but the very substance He is about to illuminate through His own disclosure. Bring all of it, not a sanitized version.", "bhakti": "Sridhara's enumeration — jada nature, desire-qualities, sense-modifications, causal origin, differentiation into kinds of beings — is a checklist for honest self-observation. When you notice an emotional reaction, can you identify which layer it comes from: a sense-modification, a body-state, a habitual pattern? Naming the layer is the beginning of the viveka (discernment) the verse presupposes.", "advaita-bhakti": "Madhusudhana's synthesis suggests that the same awareness that is svaprakasha (self-luminous) in its essential nature also appears through the adjunct-powers as personality, preference, and feeling. Living from that view, you do not need to suppress personality to be aware — awareness shows up as and through personality, not behind it." }, "primary_meaning": "The sages have sung of this truth in many ways and through many Vedic hymns, and the Brahma-sūtra has settled it with precise, reasoned arguments." }