{
 "verse_id": "13.6",
 "mūla": {
  "devanāgarī": "इच्छा द्वेषः सुखं दुःखं संघातश् चेतना धृतिः | एतत् क्षेत्रं समासेन स-विकारम् उदाहृतम्",
  "iast": "icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaś cetanā dhṛtiḥ | etat kṣetraṃ samāsena sa-vikāram udāhṛtam",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 6",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "icchā",
   "lemma": "icchā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "द्वेषः सुखं दुःखम् इति क्षेत्रकार्याणि क्षेत्रविकाराः उच्यन्ते यद्यपि इच्छाद्वेषसुखदुःखानि आत्मधर्मभूतानि, तथापि आत्मनः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "इच्छा"
  },
  {
   "surface_form": "dveṣaḥ",
   "lemma": "dveṣa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सुखं दुःखम् इति क्षेत्रकार्याणि क्षेत्रविकाराः उच्यन्ते यद्यपि इच्छाद्वेषसुखदुःखानि आत्मधर्मभूतानि, तथापि आत्मनः क्षेत्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "द्वेषः"
  },
  {
   "surface_form": "sukham",
   "lemma": "sukha",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुखम्"
  },
  {
   "surface_form": "duḥkham",
   "lemma": "duḥkha",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुःखम्"
  },
  {
   "surface_form": "saṃghātaḥ",
   "lemma": "saṃghāta",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संघातः"
  },
  {
   "surface_form": "cetanā",
   "lemma": "cetanā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चेतना"
  },
  {
   "surface_form": "dhṛtiḥ",
   "lemma": "dhṛti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धृतिः"
  },
  {
   "surface_form": "etat",
   "lemma": "etad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एतत्"
  },
  {
   "surface_form": "kṣetram",
   "lemma": "kṣetra",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "क्षेत्रम्"
  },
  {
   "surface_form": "samāsena",
   "lemma": "samāsena",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "संक्षेपेण सविकारं सकार्यम् उदाहृतम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समासेन"
  },
  {
   "surface_form": "sa",
   "lemma": "sa",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "vikāram",
   "lemma": "vikāra",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विकारम्"
  },
  {
   "surface_form": "udāhṛtam",
   "lemma": "ud-√āhṛ",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "।अथ क्षेत्रकार्येषु आत्मज्ञानसाधनतया उपादेया गुणाः प्रोच्यन्ते --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उदाहृतम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "12.13",
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   "verse": "2.56",
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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_13.6",
    "anandgiri_13.6"
   ],
   "score": 0.5,
   "english_rendering": "The verse enumerates the vikāras (modifications) of the kṣetra (field): icchā (desire), dveṣa (aversion), sukha (pleasure), duḥkha (pain), saṃghāta (the physical aggregate), cetanā (apparent sentience), and dhṛti (will-to-hold). Śaṅkara reads these alongside the prior twenty-four Sāṃkhya tattvas — the five mahābhūtas, ahaṃkāra, buddhi, avyakta, ten indriyas, manas, and five viṣayas — as the complete anatomy of prakṛti's self-display. Crucially, cetanā here is not the ātman's own awareness but the reflected luminosity that makes the saṃghāta appear alive; the Brahman-witness stands untouched, kṣetra and its modifications being superimposed on it through avidyā (ignorance)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.6",
    "vedantadeshika_13.6"
   ],
   "score": 0.5,
   "english_rendering": "Rāmānuja classifies icchā, dveṣa, sukha, and duḥkha as kṣetravikāras — modifications belonging to the kṣetra yet experienced by the jīvātman as its dharmas precisely because the ātman is in kṣetrasambandha (field-conjunction). The saṃghāta, formed from the pañcabhūtas through their evolution from avyakta, serves as the ādhāra (substratum) that makes the ātman's enjoyment and liberation possible; cetanā names that substratum's capacity to uphold experience, and dhṛti is its power of coherence. This entire field-structure is Bhagavān's body (śarīra), so even the vikāras are inseparable from His sovereignty — knowing them as such is the first movement toward ātma-jñāna."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.6",
    "jayatirtha_13.6"
   ],
   "score": 0.5,
   "english_rendering": "*Icchā* (desire), *dveṣa* (aversion), *sukha* (pleasure), *duḥkha* (pain), *saṃghāta* (the composite body-sense aggregate), *cetanā* (sentient awareness), and *dhṛti* (steadiness) — these, together with their *vikāra*s (modifications), constitute the *kṣetra* (field) in brief. Each item in this enumeration belongs irreducibly to the *paratantra* (eternally dependent) order. *Icchā* and *dveṣa* are real affections of the bounded *jīva* (individual self), not superimpositions on a featureless substrate; they mark the *jīva*'s ontological finitude against Hari, who is *nirviṣaya* — free from object-conditioned desire — and who alone is *svatantra* (the independently real, self-sufficient). The *saṃghāta* is a genuine composite, not an appearance conjured by *māyā*; *bheda* (real distinction) between *jīva*, matter, and the Lord runs through the very structure of the field. *Cetanā* in the *jīva* reflects a real but partial *cit*-nature, entirely derivative and sustained by Hari's will, never self-luminous in the manner of the Lord's consciousness. *Etat kṣetraṃ samāsena sa-vikāram udāhṛtam* — the field, stated briefly, is that which undergoes modification; the *kṣetrajña* who never undergoes modification stands wholly apart, and within the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter), the field enumerates precisely those realities that are neither the Lord nor the knowing *jīva* in its pure witness-aspect.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse; the reading applies Dvaita *siddhānta* directly to the mūla, maintaining *pañca-bheda*, real *vikāra*, and the *paratantra* status of all field-constituents.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.6"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's commentary focuses on the gross and subtle body: the kṣetra is the mahābhūta-composite — the sthūla (gross body) — as well as the āśraya (substratum) of the liṅga-śarīra formed of ahaṃkāra, buddhi, mahat, the eleven indriyas, and the subtle elements. The vikāras listed — icchā through dhṛti — are the dynamic pulse of Kṛṣṇa's own śakti playing through the instrument; in Puṣṭimārga, even the field's desires and aversions are the Lord's līlā-prasāda (grace-play), animated by His will, not alien to Him. The practitioner's work is not to escape the field but to recognize every movement in it as the Lord's own breath."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.6"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara Svāmī, having established the prior twenty-four Sāṃkhya tattvas (five mahābhūtas, ahaṃkāra, buddhi, avyakta, ten external indriyas, manas, and five tanmātra-viṣayas), now brings the enumeration to its close with the vikāras: icchā, dveṣa, sukha, duḥkha, saṃghāta, cetanā, and dhṛti. Together these round out the kṣetra 'samāsena' (in brief summary) 'savikāram' — the field inclusive of all its transformations. The bhakta sees this catalogue not as an occasion for dry taxonomy but as a map of what must be offered: every desire, every aversion, every ache and delight, surrendered at the feet of the Beloved."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.6"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana synthesizes two levels: at the Sāṃkhya-level, avyakta is mūlaprakṛti (root-nature), buddhi is its first evolute, ahaṃkāra the second, and the pañcabhūtas arise from tamas-ahaṃkāra in the canonical sequence — space from ātman, air, fire, water, earth (per śruti). At the Vedāntic level, avyakta is the anirvacanīya māyā-śakti, buddhi is the primal īkṣaṇa ('it saw'), and ahaṃkāra is the sankalpa 'I shall become many.' The vikāras (icchā through dhṛti) are therefore simultaneously prakṛti-transformations for the Sāṃkhyin and the veil woven by māyā for the Vedāntin; Kṛṣṇa-bhakti dissolves both frames, recognizing the field's entire play as Bhagavān's self-expression."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "क्षेत्र",
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   "other_verses_in_list": [
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  },
  {
   "list": "विकार",
   "role": "supporting",
   "other_verses_in_list": [
    "2.25",
    "12.13",
    "12.14",
    "13.3",
    "13.19",
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   ]
  }
 ],
 "audit_trail": {
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  "corpus_provenance": {
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   "panel_witnesses": [
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    "bg-shankara",
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    "bg-vallabha",
    "bg-jayatirtha",
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    "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)",
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    "scope": "word_by_word[].lemma",
    "loci": [
     "udāhṛtam: udāhṛ -> ud-√āhṛ"
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    "kind": "qmark_artifact_repair",
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    "n_senses_repaired": 2,
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 },
 "so_what_questions": [
  "If icchā (desire) and dveṣa (aversion) are listed as kṣetra-modifications rather than ātman-properties, what does it mean that I experience them as 'mine'?",
  "Cetanā is placed inside the field alongside the inert body — how does this challenge the common intuition that 'awareness' is proof of a separate, non-material self?",
  "The list ends with dhṛti (steadiness, will-to-hold) — why would the Gītā place willpower inside the field rather than with the witness-self?",
  "Saṃghāta means 'aggregate' or 'compound' — in what sense is the person I think of as 'me' a compound rather than a unity, and what follows from that?",
  "Rāmānuja says sukha and duḥkha are ātman-dharmas caused by kṣetrasambandha — does that mean suffering is inherent to embodiment itself, regardless of karmic cause?",
  "The verse says the field is described 'samāsena' (in brief) — what is left unsaid, and why might compression itself be philosophically significant here?",
  "If the entire field — from desire to willpower — is knowable as object, who or what is the knowing subject, and can that subject ever appear on any list?"
 ],
 "everyday_applications": {
  "advaita": "When you notice a craving arise — for food, approval, a particular outcome — practise recognizing it as an event in the kṣetra, a flicker in prakṛti, not the voice of your deepest self. The Advaita discipline is to pause before the pull of icchā and ask: 'who is aware of this desire?' That micro-pause is the beginning of viveka (discernment) in daily life.",
  "viśiṣṭādvaita": "Rāmānuja's reading invites you to treat your body and its emotional movements as Bhagavān's body-in-miniature. When you feel duḥkha (pain), instead of only seeking its end, ask: 'what is this experience teaching me about where I am clinging to the field as if I owned it?' Use the ache as a pointer toward deeper kainkarya — offering the very discomfort back to the Lord.",
  "dvaita": "The Dvaita insistence that jīva-icchā is real — not illusory — means that your desires and aversions carry moral weight. You cannot dismiss a harmful impulse as 'just māyā'; it is your actual, bounded nature expressing itself. The practice is to bring every genuine desire before Hari in prayer and test whether it coheres with His will, sharpening moral responsibility rather than dissolving it.",
  "śuddhādvaita": "In Puṣṭimārga, the entire field of experience — your longings, your resistances, your everyday steadiness (dhṛti) — is already the Lord's prasāda (gift). The application is not renunciation but receptivity: receive your own emotional life as you would receive prasāda at a temple, with gratitude and without the compulsion to hoard or discard. Let even dveṣa be acknowledged as the Lord's teaching arriving in a difficult wrapping.",
  "bhakti": "Śrīdhara's reading suggests a devotional inventory: at the end of each day, run through the field-categories — what did I desire, what did I avoid, what brought me sukha, what brought duḥkha, what held me together? Offer each item by name to the Beloved. This is not spiritual accounting but a practice of intimacy: the Beloved receives the whole person, not a curated version.",
  "advaita-bhakti": "Madhusūdana's synthesis opens a double-barreled practice. Intellectually, trace any strong emotion back through its causal chain (ahaṃkāra → buddhi → avyakta) until you reach the māyā-root — this is jñāna-work that de-personalizes the charge. Then, from that de-personalized space, offer the emotion to Kṛṣṇa in bhakti. Neither jñāna alone (which can become cold) nor bhakti alone (which can become confused) but both, in that sequence, in a single act."
 },
 "primary_meaning": "Desire, aversion, pleasure, pain, the body's composite mass, awareness, and steadiness, together with their transformations, Krishna says, are the field described in brief."
}