{
 "verse_id": "13.20",
 "mūla": {
  "devanāgarī": "कार्य-करण-कर्तृत्वे हेतुः प्रकृतिर् उच्यते | पुरुषः सुख-दुःखानां भोक्तृत्वे हेतुर् उच्यते",
  "iast": "kārya-karaṇa-kartṛtve hetuḥ prakṛtir ucyate | puruṣaḥ sukha-duḥkhānāṃ bhoktṛtve hetur ucyate",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 20",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "kārya",
   "lemma": "kārya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कार्य"
  },
  {
   "surface_form": "karaṇa",
   "lemma": "karaṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "करण"
  },
  {
   "surface_form": "kartṛ",
   "lemma": "kartṛ",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्तृ"
  },
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वे"
  },
  {
   "surface_form": "hetuḥ",
   "lemma": "hetu",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", पुरुषाधिष्ठितक्षेत्राकारपरिणतप्रकृत्याश्रया भोगसाधनभूता क्रिया इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हेतुः"
  },
  {
   "surface_form": "prakṛtiḥ",
   "lemma": "prakṛti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतिः"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  },
  {
   "surface_form": "puruṣaḥ",
   "lemma": "puruṣa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सुखदुःखानां भोक्तृत्वे",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्रकृतिं लीलया क्रीडया",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पुरुषः"
  },
  {
   "surface_form": "sukha",
   "lemma": "sukha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुख"
  },
  {
   "surface_form": "duḥkhānām",
   "lemma": "duḥkha",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुःखानाम्"
  },
  {
   "surface_form": "bhoktṛ",
   "lemma": "bhoktṛ",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भोक्तृ"
  },
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   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वे"
  },
  {
   "surface_form": "hetuḥ",
   "lemma": "hetu",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", पुरुषाधिष्ठितक्षेत्राकारपरिणतप्रकृत्याश्रया भोगसाधनभूता क्रिया इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हेतुः"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "8.1",
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   "verse": "13.19",
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  {
   "verse": "13.21",
   "type": "next-verse continuation",
   "score": 0.9041,
   "feature_breakdown": {
    "cosine": 0.8841,
    "theme_graph": 2.0,
    "vocative": 0.0,
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  },
  {
   "verse": "2.43",
   "type": "semantic neighbor",
   "score": 0.9031,
   "feature_breakdown": {
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  {
   "verse": "2.15",
   "type": "long-distance thematic echo",
   "score": 0.9026,
   "feature_breakdown": {
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  },
  {
   "verse": "14.16",
   "type": "shared-vocabulary echo",
   "score": 0.9021,
   "feature_breakdown": {
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  {
   "verse": "2.65",
   "type": "lemma-family resonance",
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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_13.20",
    "anandgiri_13.20"
   ],
   "score": 0.5,
   "english_rendering": "Prakrti (primal matter) and purusa (pure witness) are both without beginning — they are the two powers of Isvara without which lordship itself would be impossible. Prakrti, the tri-guna (three-stranded) maya-sakti, is the cause of all vikara (transformation) — body, senses, and their objects; purusa, the unchanging witness, is the cause of bhoga (experience) of sukha-duhkha (pleasure-pain), not as a real enjoyer but as the apparent locus of experience superimposed by avidya (nescience). Both are real as vyavaharika (conventional-empirical) categories, but at the paramarthika (ultimate) level only the non-dual Brahman is; the samsara-cycle that binds is itself beginningless and is dissolved only by jnana (liberating knowledge)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.20",
    "vedantadeshika_13.20"
   ],
   "score": 0.5,
   "english_rendering": "The body (karya) and the cognitive-action senses (karana) act because prakrti — the mode of matter that is Bhagavan's body — is their efficient cause when animated by the purusa who dwells within as adhishthatr (indwelling controller). The purusa's kartrtva (agency) is real but derivative: it is the capacity to initiate effort for body-dwelling, dependent on Isvara's sustaining will as established in Brahmasutras 2.3.33. When prakrti-samsrsta (entangled with matter) the purusa becomes the asraya (substrate) of sukha-duhkha-anubhava (experience of joy and pain) — not because pain is intrinsic to him, but because mixed-mode contact with the three gunas produces it; liberation is the purusa returning to sva-anubhava-eka-sukha (joy of self-awareness alone) in Bhagavan's presence."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.20",
    "jayatirtha_13.20"
   ],
   "score": 0.5,
   "english_rendering": "Prakrti with its vikara (modifications) — the guna-triad of sattva, rajas, and tamas — is the instrumental cause of all karya (effects in the body-world); these vikara are enumerated separately from the gunas because even a small difference from the state of laya (dissolution) constitutes sarga (manifestation), as the Madhucchandasa-sakha (Madhucchandas branch of sruti) attests. Purusa — the jiva, eternally distinct from both prakrti and from Hari — is the bhoktr (experiencer) of sukha-duhkha, and this bhoktrva belongs to him only in the mode of paratantrya (absolute dependence on Hari). Neither prakrti nor jiva acts or experiences from autonomous selfhood; all movement is Hari's superintendence."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.20"
   ],
   "score": 0.5,
   "english_rendering": "Prakrti and purusa here are not the inert Sankhya dyad but Bhagavan's own svarupa-saktis — maya-sakti (the unmanifest causal power) and its amsa-jivas (partial expressions) — both anadi (beginningless) because they are non-different from the one Anadi Purusottama. Bhagavata 3.26.4-5 is the key: Bhagavan yad-rcchaya (by sovereign will, not compulsion) entered the suksma-daivi-guna-mayi (subtle, divine, attribute-woven) prakrti as lila (divine play), beheld her and was enchanted — this 'enchantment' is itself lila, not bondage. For the jiva-purusa, vikara (iccha-dvesa-adi, desire-aversion, etc.) become bandha-hetu (cause of binding) when prakrti's avidya-aspect is operative, but those same vikara become amrta-hetu (cause of liberation) when Bhagavan's vidya-aspect, mediated by amanitvadi (humility and the virtues of 13.8-12), illumines the field."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.20"
   ],
   "score": 0.5,
   "english_rendering": "Prakrti and purusa are both anadi (without beginning): were they to have a beginning, an infinite regress of prior causes would follow — therefore the Paramesvara's saktis must be eternal, as Sankarabhasya itself extensively establishes (Sridhara defers to that demonstration). Vikara (modifications of prakrti — body, senses) and guna-parinamana (transformations of the gunas into sukha-duhkha-moha) are all prakrti-sambhava (arising from prakrti alone); the purusa is their bhoktr-hetu (cause of the experiencing) because he is entangled. This samsara-hetu (samsara-causation) framing of the verse fulfils the prior pledge at 13.3-4 to explain 'what the field is, whence it arises, and who knows it' — all resolved in two verses."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.20"
   ],
   "score": 0.5,
   "english_rendering": "Bhagavan's two praksrtis from BG 7 — the apara-prakrti (lower, the kshetra) and para-prakrti (higher, the jiva) — reappear here: the kshetra-laksana tri-guna maya-sakti is the cause of all vikara (the sixteen: five mahabhuta, eleven indriya) and guna-parinamana (sattva-rajas-tamas, which yield sukha-duhkha-moha); the jiva-purusa is the cause of bhoga because his dharma-adharma-kama drives rebirth and suffering — without this the twin fallacies of krtahani (good deeds going unrewarded) and akrtabhyagama (suffering without prior karma) would follow. Both are anadi: to posit a beginning for either generates anava-stha (infinite regress). Jnana dissolves the superimposition, and bhakti (love of Krsna) is the living texture of that dissolution."
  }
 },
 "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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    "18.31"
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  {
   "list": "पुरुष",
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  },
  {
   "list": "सुख-दुःख",
   "role": "supporting",
   "other_verses_in_list": [
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    "12.13",
    "12.18",
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  }
 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
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    "bg-vallabha",
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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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    "kind": "qmark_artifact_repair",
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 },
 "so_what_questions": [
  "If prakrti is the real cause of action (kartrtva) and purusa only the witness-experiencer, who exactly bears moral responsibility for what the body does — and does the answer differ across these six schools?",
  "The verse says purusa is the 'cause of experiencing' sukha and duhkha — but the schools disagree sharply on whether that experiencing is real, borrowed, or illusory. What hangs on that disagreement for a practitioner trying to reduce suffering?",
  "Anadi (beginninglessness) is asserted for both prakrti and purusa — yet three of the six schools also insist on Isvara's ultimate causation. How do they hold both claims without contradiction?",
  "Madhva insists even a tiny vikara difference from laya (dissolution) constitutes a fresh sarga (manifestation) — what does that imply for how we understand moment-to-moment mental fluctuation as a form of ongoing cosmogenesis?",
  "Vallabha reads this verse through Bhagavata 3.26: the Lord entered prakrti as lila, not bondage. If ordinary jivas replicate that pattern, what would it mean to live one's entanglement in matter as lila rather than as trap?",
  "The Advaita-bhakti school (Madhusudana) warns against krtahani and akrtabhyagama — the injustice of deeds going unrewarded or unpunished. How does the prakrti-purusa framework here serve as a guarantee of moral accountability in the cosmos?",
  "All six schools agree prakrti produces the gunas and their modifications (sukha, duhkha, moha). Is the goal to exit that production entirely, to redirect it, or to see through it — and which goal corresponds to which school?"
 ],
 "everyday_applications": {
  "advaita": "When a wave of anger or grief sweeps through you, practice the inquiry: 'Is this vikara happening in prakrti, or am I it?' The Advaita move is to locate the witnessing silence that watches the storm — body tense, thoughts churning, yet something unchanging notices. Daily: before reacting, one breath as the sakshi (witness), not the actor.",
  "viśiṣṭādvaita": "Your competence at work — the hands that build, the mind that plans — is karya-karana operating through you as adhishthatr (indwelling purusa). Ramamuja's application: dedicate the effort deliberately to Bhagavan as the real agent; receive pleasure and pain as Bhagavan's kainkarya-prasad (grace of service-experience), not personal score. This is not passivity; it is re-attributing the authorship of action.",
  "dvaita": "Every moment of genuine joy or genuine sorrow is real data about your jiva-svabhava (individual soul's nature) in its current entanglement with the gunas. Madhva's application: do not dismiss experience as illusion. Instead, read sukha-duhkha as the meter showing how closely you are oriented toward Hari's will — pain signals misalignment, joy signals kainkarya (devoted service).",
  "śuddhādvaita": "Vallabha's lila-lens transforms the 'trap' into a play-space: the desires, irritations, and delights of an ordinary day are Bhagavan's own enchantment playing itself out through your field. Practice: once a day, name one recurring vikara (habitual desire or aversion) and ask whether you can hold it as the Lord's lila moving through you rather than as your personal failing. This is not permission to indulge but a shift in the owner of the experience.",
  "bhakti": "Sridhara's bhakti-philological stance yields a practical check: before acting on an impulse, ask which of two columns it belongs to — prakrti-sambhava vikara (the mechanical gunas doing their work) or a genuinely chosen orientation toward Bhagavan. This is not guilt but discernment (viveka). The field runs its course; the question is whether you are identified with the field or turning toward the knower of the field.",
  "advaita-bhakti": "Madhusudana's synthesis: carry both registers simultaneously. When suffering arrives, use Advaita's jnana-eye to see it as guna-parinamana arising from beginningless prakrti — real but not ultimately yours. Simultaneously use Bhakti's heart to bring that very duhkha to Krsna as an offering, trusting the karmic architecture (dharma-adharma-pruyukta) to be just. The two moves do not cancel; they are the full breath of spiritual life."
 },
 "primary_meaning": "*Prakṛti* is the cause of the body, the senses, and the capacity for action; *puruṣa* is the cause of the experiencing of pleasure and pain."
}