{
  "verse_id": "13.14",
  "mūla": {
    "devanāgarī": "सर्वेन्द्रिय-गुणाभासं सर्वेन्द्रिय-विवर्जितम् | असक्तं सर्व-भृच् चैव निर्गुणं गुण-भोक्तृ च",
    "iast": "sarvendriya-guṇābhāsaṃ sarvendriya-vivarjitam | asaktaṃ sarva-bhṛc caiva nirguṇaṃ guṇa-bhoktṛ ca",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 14",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "indriya",
      "lemma": "indriya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रिय"
    },
    {
      "surface_form": "guṇa",
      "lemma": "guṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गुण"
    },
    {
      "surface_form": "ābhāsam",
      "lemma": "ābhāsa",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आभासम्"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "indriya",
      "lemma": "indriya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रिय"
    },
    {
      "surface_form": "vivarjitam",
      "lemma": "vi-√varjay",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विवर्जितम्"
    },
    {
      "surface_form": "asaktam",
      "lemma": "asakta",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असक्तम्"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "bhṛt",
      "lemma": "bhṛt",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भृत्"
    },
    {
      "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": "nirguṇam",
      "lemma": "nirguṇa",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निर्गुणम्"
    },
    {
      "surface_form": "guṇa",
      "lemma": "guṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गुण"
    },
    {
      "surface_form": "bhoktṛ",
      "lemma": "bhoktṛ",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भोक्तृ"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    }
  ],
  "intertextual_panel": [
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      "verse": "13.8",
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      "score": 0.9262,
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        "stem_prefix": 6.0
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        "lemma_overlap": 9.2665,
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    {
      "verse": "13.5",
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    {
      "verse": "13.23",
      "type": "shared-vocabulary echo",
      "score": 0.8994,
      "feature_breakdown": {
        "cosine": 0.8594,
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        "vocative": 0.0,
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    },
    {
      "verse": "6.29",
      "type": "semantic neighbor",
      "score": 0.8983,
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        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 3.8689,
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    },
    {
      "verse": "5.28",
      "type": "shared-vocabulary echo",
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      "feature_breakdown": {
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        "theme_graph": 0.0,
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    },
    {
      "verse": "10.20",
      "type": "shared-vocabulary echo",
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      "feature_breakdown": {
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        "lemma_overlap": 5.3559,
        "stem_prefix": 4.0
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    },
    {
      "verse": "12.4",
      "type": "shared-vocabulary echo",
      "score": 0.8953,
      "feature_breakdown": {
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        "theme_graph": 0.0,
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        "lemma_overlap": 6.8065,
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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_13.14",
        "anandgiri_13.14"
      ],
      "score": 0.5,
      "english_rendering": "The knowable (jneyam) appears as though it possesses all sense-faculties because the upadhis (limiting adjuncts) — hands, feet, eyes — function only by virtue of the one conscious kshetrajna animating them; the multiplicity of limbs across bodies is superimposed (adhyaropa) upon the non-dual Brahman. Once the superimposition is negated (apavada), what remains is neither qualified by limbs nor deprived of them — the very form of nirgunam awareness. Shankara explicitly cites the sampradaya dictum: by superimposition and negation the unmanifest is elaborated for pedagogical purpose, so no literal ownership of organs should be inferred."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.14",
        "vedantadeshika_13.14"
      ],
      "score": 0.5,
      "english_rendering": "Brahman, as inner Self (antaryamin) of all beings, has the full range of sense-operations (indriya-vrittis) available to it as modes (prakaras) of its own body; thus it appears furnished with all faculties. Yet by its own inherent nature it needs no instrument — it knows directly without mediation of organs. Unattached to any particular divine body yet sustaining all bodies ('sarva-bhrt'), it is free from the gunas of matter but capable of experiencing those gunas, since the entire sentient and insentient world is its body (sharira) as affirmed by shruti: 'sa ekadha bhavati dvidha bhavati'.",
      "divergence_note": "Ramanuja: 'indriya-vrittibhih api vishayan jnatum samartham ... svata eva sarvam janati'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.14",
        "jayatirtha_13.14"
      ],
      "score": 0.5,
      "english_rendering": "*Sarvendriya-guṇābhāsam* (shining with the qualities of all sense-faculties) yet *sarvendriya-vivarjitam* (utterly free of those faculties) — this apparent contradiction resolves only within *pañca-bheda* (the five-fold real distinction). Hari, the sole *svatantra* (the independently real, self-sufficient), possesses no sense-organs as instruments of dependence, yet all perceptual power that flickers in *jīva* (the individual self) and matter is a derivative luminosity of his own infinite cognizing nature. The *jīva* does not generate that light; it receives it as a *paratantra* (eternally dependent) being, sustained at every moment by Hari's *sarva-bhṛt* (all-sustaining) sovereignty. *Asaktam* names not indifference but ontological non-attachment grounded in absolute self-sufficiency: Hari needs no object, no support, no organ — yet nothing exists apart from his upholding will. *Nirguṇam* (without the *guṇas* of *prakṛti*) and *guṇa-bhoktṛ* (experiencer of those *guṇas*) hold simultaneously: Hari transcends *prakṛtic* conditioning absolutely, yet as sovereign witness he encompasses all *guṇa*-modification in the field without being touched by it. The *jīva*, by contrast, is genuinely subject to *guṇa*-fluctuation, which is the mark of its *paratantra* status within *taratamya* (graded ontological hierarchy). *Bheda* (real distinction) between the Lord and the *jīva* is not cancelled by the Lord's pervasive luminosity — it is confirmed by it.",
      "divergence_note": "Both Madhva and Jayatīrtha are silent on this verse. The reading is voiced directly from Dvaita *siddhānta* applied to the *mūla*: *pañca-bheda*, *taratamya*, and the *svatantra*/*paratantra* axis structure the resolution of the verse's apparent paradoxes.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.14"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's commentary insists on sakaratva — the Lord is emphatically formed, not formless: 'sakaram eva' with hands, feet, eyes, and ears present everywhere by his own sovereign will (svecchaya). The apparent paradox of being 'nirguna' yet 'guna-bhoktri' dissolves in the Pushti-marga reading: Brahman as Krishna enjoys all qualities as his own lila-prasada, not as a subject trapped by them. The clause 'sarvam avrittya tishthati' signals that his eternal form pervades the entire manifest world without contraction or boundary."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.14"
      ],
      "score": 0.5,
      "english_rendering": "Sridhara resolves the tension between Brahman's transcendence and the 'sarvam khalv idam brahma' of the Chandogya by invoking the doctrine of achintya-shakti (inconceivable power): 'svabhaviki jnana-bala-kriya' enables the Lord to pervade all beings through their own hands, feet, eyes, and ears without contradiction. These organs are the upadhis through which universal activity rests (sarva-vyavahara-aspadatvena tishthati), yet none of this entangles the ground-consciousness. Sridhara thus holds the devotional and the metaphysical together — the Lord is knowable precisely because his inconceivable power makes all sense-transactions simultaneously his presence.",
      "divergence_note": "Sridhara: 'acintya-shaktya sarvat-matam tasya darshayan'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.14"
      ],
      "score": 0.5,
      "english_rendering": "Madhusudana reads this verse as the soteriological antidote to the nasat-shankas (the fear that nirgunam Brahman is mere nothing): by pointing to every inert limb across every body as requiring a conscious kshetrajna-substratum to function, the verse proves Brahman's existence beyond dispute. The one eternal, all-pervading Consciousness (nitya-vibhu) inhabits the entire inert world through adhyasika-sambandha (the relationship of superimposition), yet is untouched — 'na tu svaadhyastasya jadaprapanchasya doshena gunena va anumam api sambadhyate'. For Madhusudana, this is not cold Advaita — it is the very ground that makes Krishna's compassionate presence in every perceiving eye an ontological fact, not a metaphor."
    },
    "vishishtadvaita": {
      "score": 0.5
    },
    "shuddhadvaita": {
      "score": 0.5
    }
  },
  "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": "सर्वे",
      "role": "supporting",
      "other_verses_in_list": [
        "1.9",
        "1.11",
        "1.25",
        "2.12",
        "2.46",
        "2.70",
        "4.19",
        "4.30",
        "4.36",
        "6.47",
        "8.7",
        "8.20",
        "8.27",
        "10.13",
        "11.22",
        "11.26",
        "11.32",
        "11.36",
        "13.27",
        "14.1",
        "18.21",
        "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": [
          "vivarjitam: vivarjay -> vi-√varjay"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the Lord is present as the very capacity to see in every eye, what happens to the felt sense of 'my' seeing — is ordinary perception already a form of darshana (vision)?",
    "Shankara says the multiplicity of limbs is superimposed then negated; what does it mean practically to live in the adhyaropa phase versus the apavada phase — are most of us always in the first?",
    "Ramanuja insists Brahman 'knows directly without instruments' yet uses instruments through its body-world: what model of prayer or inquiry follows from a God who does not need to be told anything yet invites address?",
    "The verse pairs 'nirguna' (without qualities) with 'guna-bhoktri' (enjoyer of qualities) in the same breath: can these two modes coexist in a human life — detachment and full sensory engagement — or does one always defeat the other?",
    "Vallabha emphasizes sakaratva (the Lord's form is real everywhere): how does this differ existentially from a pantheist who says 'everything is God' — what is the asymmetry between Vallabha's insistence on form and a generic 'everything is sacred' stance?",
    "Madhusudana uses this verse to refute the fear that nirgunam Brahman is empty nothingness: what personal or cultural anxieties today parallel the nasat-shanka — where do we collapse 'formless' into 'absent'?",
    "All six schools agree the Lord is 'asaktam' (unattached) yet 'sarva-bhrt' (bearer of all): what is the structural difference between detachment-that-abandons and detachment-that-sustains — and which one does leadership or parenting more often require?"
  ],
  "everyday_applications": {
    "advaita": "Notice one moment today when frustration arises from 'my hands not doing what I want' — then ask: who is the awareness noticing that frustration? That noticing is the kshetrajna Shankara points at; the frustration belongs to the upadhi, not to you.",
    "vishishtadvaita": "In conversation, practice listening as though the other person's words are the Lord's indriya-vritti speaking through them — not as a metaphor but as Ramanuja's literal antaryamin-doctrine. Notice what changes in the quality of your attention when the hearer and the heard both belong to one sustaining Body.",
    "dvaita": "When you feel the acuteness of your own limitation — the inability to perceive clearly, to act without fatigue — let that very boundary become a reminder of Hari's sovereignty. The Dvaita practitioner does not fight dependence; she orients it. Every perceptual inadequacy is an invitation to call on the one whose sarva-bhrt needs no rest.",
    "shuddhadvaita": "Choose one sensory pleasure today — a taste, a piece of music, morning light — and receive it consciously as Krishna's own lila pressing itself into your awareness. Vallabha's guna-bhoktri is not a license for indulgence; it is an instruction to experience the world's beauty as the Lord's self-disclosure, not as your private acquisition.",
    "bhakti": "When two things that seem contradictory are both true — you are exhausted and somehow still functioning, you love someone and are also hurt by them — recall Sridhara's achintya-shakti: the Lord holds opposites together not by resolving them but by being their common ground. Let the contradiction rest without forcing a resolution.",
    "advaita-bhakti": "When you next feel that spiritual practice is producing 'nothing' — no vision, no peace, no progress — run Madhusudana's argument in reverse: every sensation you still have, every thought still arising, is itself evidence that consciousness is present and active. The nasat-shanka ('maybe there is nothing here') is refuted by the very awareness entertaining the doubt."
  },
  "primary_meaning": "It shines as if through every sense yet holds no sense-organ; unattached, it bears all things; beyond the qualities of nature, it tastes them all."
}