{
 "verse_id": "13.21",
 "mūla": {
  "devanāgarī": "पुरुषः प्रकृति-स्थो हि भुङ्क्ते प्रकृतिजान् गुणान् | कारणं गुण-सङ्गो ऽस्य सद्-असद्-योनि-जन्मसु",
  "iast": "puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān | kāraṇaṃ guṇa-saṅgo 'sya sad-asad-yoni-janmasu",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 21",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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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_13.21",
    "anandgiri_13.21"
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   "score": 0.5,
   "english_rendering": "Prakrti (primal nature) is the cause of all action and its instruments — body, organs, and the modifications of pleasure-pain-delusion; purusha (the witnessing self) is only the apparent experiencer of these products. Shankara insists that without the erroneous conjunction (avidya-rupa samyoga) between inert prakrti and the luminous purusha, samsara cannot arise. The root of bondage is thus not action itself but the false identity that makes the jiva (individual soul) believe it is the doer and enjoyer of what prakrti alone produces.",
   "divergence_note": "Shankara: 'karyakarana-kartrtve hetuh... prakrtir ucyate; purushasya ca sukha-duhkhanam bhoktrtve... hetuh ucyate' — nature is cause for the production of body-organs; purusha is cause for their experience."
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   "witness_passages": [
    "ramanuja_13.21",
    "vedantadeshika_13.21"
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   "english_rendering": "Purusha, whose inherent nature is self-luminous bliss, becomes entangled with prakrti and thereby experiences the gunas (qualities) — sattva, rajas, tamas — and their products such as pleasure and pain. Ramanuja emphasizes that this entanglement is beginningless but not permanent: attachment to the guna-products drives the jiva into good and bad wombs (sat-asat-yoni), perpetuating karma, until the soul turns toward amanitvadi (humility and the qualities listed in BG 13.7-11) as the means to self-realization. Guna-sanga (attachment to qualities) is the proximate cause; liberation comes when the jiva recognizes itself as the body (sharira) of Bhagavan.",
   "divergence_note": "Ramanuja: 'punyapapa-karmasu pravartate... sat-asat-yonisu jayate... yavad amanitvadin na sevate tavad eva samsarati' — until the soul cultivates the virtues of knowledge, it transmigrates."
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  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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    "madhva_13.21",
    "jayatirtha_13.21"
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   "english_rendering": "The Bhagavata (Srimad Bhagavatam 3.26.8) is cited by Madhva: 'karyakarana-kartrtve karanam prakrtim viduh; bhoktrtve sukha-duhkhanam purusham prakrteh param' — for the production of body and organs, know prakrti as cause; for the experience of pleasure and pain, know purusha as transcendent to prakrti. The jiva is eternally distinct from both Hari and from prakrti; its bondage is real, its experience of gunas is real, and liberation is entry into Hari's service as a dependent (paratantra) self, never merger.",
   "divergence_note": "Madhva cites Bhagavata 3.26.8 verbatim: 'bhoktrtve sukha-duhkhanam purusham prakrteh param' — the purusha who experiences is beyond yet really distinct from prakrti."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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   "english_rendering": "Vallabha reads both the causal role of prakrti and the experiential role of purusha as expressions of Krsna's own will: the kshetra (field) has its modifications culminating in bondage and liberation, while the purusha as inner witness (antah-cetayitr) presides over it in accordance with Brahma-Sutra 2.3.33. Pleasure and pain are real modifications of the kshetra, but the purusha's identification with them is the hinge of samsara. In Pusti-marga, Krsna himself pervades this interplay as lila; the practitioner's path is to recognize the body's realm as lila-bhoomi (the field of divine play) rather than self-willed action.",
   "divergence_note": "Vallabha: 'karyam bandha-moksharupam... purushasya tu tad-antash-cetayitrtva-meva... kshetradhishthana-prayatna-hetutva-meva purushasyakartrtam' — purusha's 'authorship' is only its superintending presence within the field."
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  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "english_rendering": "Sridhara Svami explains that although inert prakrti cannot be an agent on its own, and although the immutable purusha cannot literally undergo change, each performs its proper role through mutual proximity: prakrti acts because it is superintended by the purusha's presence (purusha-sannidhana), and the purusha 'experiences' because consciousness alone can be the locus of pleasure and pain (sukha-duhkha-samvedana). The bhakti application: understanding this clearly frees the devotee from falsely claiming authorship of karma, turning all action into an offering rooted in detachment.",
   "divergence_note": "Sridhara: 'purusha-sannidhana-t prakrteh kartrtva-mucyate... bhoktrtva-m ca sukha-duhkha-samvedanam tat-chetana-dharma eva-iti sannidhana-t purushasy bhoktrtva-mucyate' — both agency and experiencership are explained through proximity, not identity."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.21"
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   "english_rendering": "Madhusudana Sarasvati follows Shankara's structural analysis — prakrti is cause of body-organ-production, purusha is cause of experience via vrtti-uparakta-upalambha (consciousness coloured by mental modifications) — but frames this for the bhakta: the jiva as 'para prakrti' (higher nature, BG 7.5) is not ultimately the experiencer; its apparent experiencership is due to the reflection of awareness (chidabhasa) in the modifications of the mind. The bhakta who sees Krsna as the true purushottama (BG 15) finds that both prakrti and purusha are held within that supreme, dissolving the illusion of separate doership in the warmth of devotion.",
   "divergence_note": "Madhusudana: 'purushah... sukha-duhkhanam... bhoktrtve vrtty-uparakto-palambhe hetuh ucyate' — experiencership is located in consciousness coloured by mental modes, not in an absolute subject."
  }
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 "so_what_questions": [
  "If the gunas arise from prakrti and not from the self, who or what is actually responsible when I act out of greed or fear — and does that change how I assign blame?",
  "Guna-sanga (attachment to the products of the gunas) is named as the single cause of birth in good and bad wombs: what does my current pattern of daily attachment reveal about the quality of future conditions I am creating?",
  "Madhva insists the jiva's experience of pleasure and pain is real and eternal, while Shankara says it is appearance; does it matter practically which view is true, and how would my daily practice differ under each?",
  "Ramanuja places amanitvadi (the virtues of BG 13.7-11) as the exit ramp from guna-sanga: which of those virtues is most absent in my current life, and what is one concrete action that cultivates it this week?",
  "Vallabha frames the field of body-and-action as Krsna's lila: can I identify one situation today that shifts from burden to sacred play if I hold that frame — and what makes the shift feel true versus merely consoling?",
  "Sridhara explains that the immutable purusha 'experiences' only by proximity, not by actual transformation: what is the difference, in felt experience, between 'I am in pain' and 'pain is arising in the field of my awareness'?",
  "This verse is the pivot between the metaphysics of kshetra-kshetrajna (BG 13.1-20) and the consequences of that metaphysics for samsara: if you had to explain the entire chapter's argument to someone in two sentences using only this verse as the hinge, what would you say?"
 ],
 "everyday_applications": {
  "advaita": "When a difficult emotion surges at work — anger at a colleague, anxiety before a presentation — pause and locate the actual observer: who is watching this surge? The Shankara-informed practitioner trains the habit of asking 'is this arising in prakrti or is this me?' not to suppress the emotion but to interrupt avidya's reflex of identification. Over weeks this produces what Shankara calls the preparation for jnana: a lived sense that the disturbance is real but the sufferer is constructed.",
  "viśiṣṭādvaita": "Ramanuja's amanitvadi list (BG 13.7-11) is a practical checklist: pick one virtue each week — arjava (straightforwardness), adambhitva (freedom from pretense), ahimsa — and track one moment each day where you acted from it and one where you failed. The failure is not cause for guilt but for understanding which guna-product pulled you; the practice gradually loosens guna-sanga not by suppression but by conscious reorientation toward Bhagavan as the ground of the self.",
  "dvaita": "Madhva's insistence that your experience of pleasure and pain is genuinely yours — not illusion, not superimposition — means you are not required to perform emotional detachment as a spiritual posture. Instead, offer each experience directly to Hari: 'this joy is yours, this suffering is yours to witness.' This is not passive resignation; it is the daily exercise of the paratantra self recognizing its dependence, which for Madhva is the beginning of liberation.",
  "śuddhādvaita": "Vallabha's lila frame applies concretely to parenting, caregiving, or any repetitive labor: the kshetra produces the weariness and frustration (these are real guna-products of the field), but the purusha's role is to preside, not to be consumed. Practice: at the end of a demanding day, name aloud three events as scenes in a play you were superintending rather than a performance you were judged on. This is not denial — Vallabha is emphatic that bondage and liberation are real stakes — but a reorientation of identity from actor to witness-within-Krsna's-play.",
  "bhakti": "Sridhara's proximity model suggests a body-based practice: when pleasure or pain arises, locate it physically (where in the body does this sensation live?) before naming it emotionally. The identification of sensation-location interrupts the reflex by which consciousness fuses with the modification. Over time the practitioner develops what Sridhara calls the bhava-viveka (discrimination of states): the capacity to say 'anger is burning in the chest' rather than 'I am angry,' which is the functional equivalent of his theological point that chetana is the witness, not the substance, of the modification.",
  "advaita-bhakti": "Madhusudana's vrtti-uparakta-upalambha (awareness coloured by mental modes) is experientially accessible through the gap between stimulus and reaction: that half-second before you respond to a provocation is the gap between pure awareness and the coloured modification. Bhakti application: train that gap by naming, silently, 'Krsna is here' in the half-second before you reply to an irritating message. This is not a mantra used as distraction; it is a pointer to purushottama as the ground who holds both the coloured awareness and its object, dissolving the illusion that the coloured reaction is the self."
 },
 "primary_meaning": "Dwelling in nature, the self experiences the qualities that nature produces; clinging to those qualities is what drives it into birth after birth, high and low."
}