{
 "verse_id": "13.22",
 "mūla": {
  "devanāgarī": "उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः | परमात्मेति चाप्य् उक्तो देहे ऽस्मिन् पुरुषः परः",
  "iast": "upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 22",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "upadraṣṭā",
   "lemma": "upadraṣṭṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अनुमन्ता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उपद्रष्टा"
  },
  {
   "surface_form": "anumantā",
   "lemma": "anumantṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनुमन्ता"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "bhartā",
   "lemma": "bhartṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च भवति तथा देहप्रवृत्तिजनितसुखदुःखयोः भोक्ता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भर्ता"
  },
  {
   "surface_form": "bhoktā",
   "lemma": "bhoktṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रकृतिस्थः प्रकृतौ अविद्यालक्षणायां कार्यकरणरूपेण परिणतायां स्थितः प्रकृतिस्थः, प्रकृतिमात्मत्वेन गतः इत्येतत्, हि यस्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च भवति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "भवति, न त्वन्तर्यामिवदसङ्गः अनश्नन्नन्यो अभिचाकशीति [ऋक्सं.2",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भोक्ता"
  },
  {
   "surface_form": "maheśvaraḥ",
   "lemma": "maheśvara",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "भवति। तथा च वक्ष्यते -- शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्।। (गीता 15।8",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "महेश्वरः"
  },
  {
   "surface_form": "paramātmā",
   "lemma": "paramātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परमात्मा"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "uktaḥ",
   "lemma": "√vac",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उक्तः"
  },
  {
   "surface_form": "dehe",
   "lemma": "deha",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अवस्थितो अयं पुरुषो देहप्रवृत्त्यनुगुणसंकल्पादिरूपेण देहस्य उपद्रष्टा अनुमन्ता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "देहे"
  },
  {
   "surface_form": "asmin",
   "lemma": "idam",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अस्मिन्"
  },
  {
   "surface_form": "puruṣaḥ",
   "lemma": "puruṣa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "भोक्ता प्रकृतिस्थः प्रकृतौ अविद्यालक्षणायां कार्यकरणरूपेण परिणतायां स्थितः प्रकृतिस्थः, प्रकृतिमात्मत्वेन गतः इत्येतत्,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "परः अनादिमत्परम् (गीता 13",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। अतस्तज्जनितान्सुखादीन्भुङ्क्ते। अस्य च पुरुषस्य सतीषु देवादियोनिषु, असतीषु तिर्यगादियोनिषु यानि जन्मानि तेषु गुणसङ्गः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पुरुषः"
  },
  {
   "surface_form": "paraḥ",
   "lemma": "para",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परः"
  }
 ],
 "intertextual_panel": [
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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_13.22",
    "anandgiri_13.22"
   ],
   "score": 0.5,
   "english_rendering": "The term 'upadrastr' (witness-seer) designates the paramAtman as pure awareness that observes without modification — the term 'anumanta' (permitter) names its apparent sanction of prAkrtic activity through the error of tAdAtmya (identification), not through genuine agency. Shankara reads 'bhoktA' (experiencer) as applying only to the jIva caught in avidyA (ignorance) that mistakes itself for prAkrtic modes; the 'para puruSa' of this verse is in fact asanga (unattached) and merely illuminates the appearance of enjoyment. 'MaheshvAra' and 'paramAtman' are appellations pointing to the same non-dual Brahman, valid as upAya (pedagogical pointer) but ultimately dissolved when jnAna arises."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.22",
    "vedantadeshika_13.22"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads 'upadrastr' and 'anumanta' as naming Ishvara's real superintendence of the body: the para puruSa, residing within the body (asmin dehe), inspires, surveys, and sanctions the body's activity as inner controller — not a passive witness but the active regulator. 'BhartA bhoktA' are taken as the Lord truly nourishing the body and truly receiving the results of its activity as the shesin (whole) to whom the sheSa (body-soul-complex) belongs; this is not metaphorical but real cosmic lordship over deha, indriya, and manas. Ramanuja explicitly notes that 'paramAtman' here means the inner self of finite selves — the jIva becomes 'maheshvara of the body alone' only because of beginningless prAkrtic association, whereas the ParamAtman is maheshvara universally and without limit."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.22",
    "jayatirtha_13.22"
   ],
   "score": 0.5,
   "english_rendering": "*Upadraṣṭā* (the supreme witness), *anumantā* (the sanctioner), *bhartā* (the sustainer), *bhoktā* (the true enjoyer), *maheśvaraḥ* (the great Lord), *paramātmā* (the Supreme Self) — these six epithets name one *puruṣa paraḥ* (the transcendent Person) dwelling in this body, and that Person is Hari alone, the *svatantra* (independently real, self-sufficient) ground of all.\n\nEach epithet marks an exclusive divine function. As *upadraṣṭā* Hari witnesses the field not from within *prakṛti*'s transformations but from absolute sovereign distance; as *anumantā* he sanctions every modification of the *jīva*'s experience — the *jīva* does not witness or sanction by any inherent capacity but solely by Hari's permission. As *bhartā* he bears and upholds the entire field; as *bhoktā* the ultimate enjoyment belongs to him, not jointly to *jīva* and Īśvara on equal terms. The *jīva* is *paratantra* (eternally dependent) throughout: it undergoes experience precisely as Hari wills, and no more.\n\nThe title *paramātmā* seals the *pañca-bheda* (the five-fold real distinction): this *puruṣa paraḥ* is categorically other than every *jīva*, other than *kṣetra* in all its forms, and the distinction is not softened by co-residence in the body. That *upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ* are all predicated of a single *paraḥ puruṣa* — not distributed across levels of *taratamya* (graded ontological hierarchy) — confirms that sovereignty is undivided and belongs to Hari without remainder. The *jīva* dwelling in the same *deha* (body) is a *paratantra* co-resident whose apparent witnessing is borrowed light, never an independent *bheda*-dissolving identity with this *puruṣa paraḥ*.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya survives for this verse; the reading is projected directly from *pañca-bheda* and *svatantra*/*paratantra* siddhānta as applied to the six epithets of the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.22"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's bhAShya on this verse treats the jIva's 'bhoga' (enjoyment) as arising solely from its prAkrtic contact — the jIva, stationed in kShetra, enjoys (bhunkte) the modes (guNa) through the very instruments that are prAkrtic transformations; it is not, like the antaryAmin, asanga (unattached). The cause (kAraNam) of birth in good (deva-Adi) and bad (pashu-Adi) wombs is guNa-sanga (attachment to modes) — Vallabha cites BhAgavata 3.26.67 to frame this as 'kartRtva' (agency) being falsely attributed to the puruSa by mistaken identification. In the PuShTi-mArga reading, liberation from this samsAra-bandha comes only through Ishvara's prasAda (grace), not through the jIva's autonomous effort — the sakShin (witness) aspect of paramAtman is affirmed precisely to show the jIva's own witnessing is derived and contingent."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.22"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara focuses the verse on the apparent paradox: how can a puruSa who is vikAra-rahita (free from modification) and janma-rahita (birthless) be called a bhoktA (experiencer)? His answer is tAdAtmya — the puruSa stationed in the kShetra identifies itself with the body-complex and thereby 'enjoys' the pleasures and pains that prAkrtic action generates. The cause of birth in diverse wombs — sat-yoni (divine) and asat-yoni (animal and lower) — is guNa-sanga, specifically the contact with the indriya (senses) that serve as instruments of merit and demerit. Sridhara's reading holds the bhakta's attention on the liberating implication: recognizing the witness-nature of paramAtman breaks the false identification that drives samsAra."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.22"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana frames the entire verse as answering why the puruSa, despite its non-dual nature, appears as an experiencer of sukha-duhkha (pleasure-pain): prAkrti is mAyA, and the puruSa, by mistakenly identifying with it (tAdAtmya-upagata), becomes the apparent bhoktA of the modes. He carefully maps the three kinds of yogis: sat-yoni (devas, sattva-dominant, enjoying iShTa-phala), asat-yoni (animals, tamas-dominant, experiencing aniShTa-phala), and sat-asat-yoni (humans like brAhmaNas, rAjasa-mixed). The mUla-kAraNa (root cause) is either prAkrti-tAdAtmyAbhimAna (the conceit of identity with nature) or, alternately, kAma (desire) for sense-objects — he cites BRihadAraNyaka 4.4.5 to show how desire shapes destiny. The synthesis point: even this description serves the bhakta, since recognizing 'paramAtman' as the unentangled witness inflames the desire to merge in bhakti rather than remain caught in guNa-sanga."
  }
 },
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  "meter_shift_to_next": true,
  "pragmatic_context": {
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   "preceding_question": "",
   "following_response": ""
  }
 },
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    "2.16",
    "2.21",
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    "8.4",
    "8.8",
    "8.10",
    "8.22",
    "9.3",
    "10.12",
    "10.15",
    "11.3",
    "11.18",
    "11.38",
    "13.19",
    "13.20",
    "13.21",
    "13.23",
    "15.4",
    "15.16",
    "15.17",
    "15.18",
    "15.19",
    "17.3",
    "18.4"
   ]
  },
  {
   "list": "भर्ता",
   "role": "supporting",
   "other_verses_in_list": [
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    "9.18"
   ]
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 ],
 "audit_trail": {
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   "z": 0.2,
   "h": 0.0,
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  },
  "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)",
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    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "uktaḥ: vac -> √vac"
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.893338Z",
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    "n_senses_repaired": 4,
    "substitution": "? -> ,",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If paramAtman is the 'upadrastr' (witness-seer) of all experience within this body, what does it mean for my sense that 'I am the one who is suffering or enjoying' — who exactly is the experiencer?",
  "The verse gives five names — upadrastr, anumantA, bhartA, bhoktA, maheshvAra — for the same para puruSa. Do these five functions happen simultaneously or sequentially, and what triggers the shift from pure witness to apparent enjoyer?",
  "Ramanuja reads 'bhartA' (sustainer) as the Lord truly nourishing the body from within. What changes in how I relate to hunger, illness, or fatigue if the body's sustainer is paramAtman rather than the ego?",
  "Every school agrees that guNa-sanga (clinging to modes) is what drives rebirth in sat and asat wombs. What would it look like, practically, to loosen guNa-sanga in a single day of work?",
  "Madhusudana maps sat-yoni, asat-yoni, and sat-asat-yoni onto sattva, tamas, and rajas respectively. Where on that map does the quality of my daily attention place me right now?",
  "The verse calls paramAtman 'maheshvAra' — great lord — within this very body. What is the relationship between that inner sovereignty and the outer authority I seek from institutions, teachers, or approval?",
  "Sridhara notes the paradox: a birthless, changeless puruSa appears to undergo birth. Does resolving this paradox require a new metaphysics, or a different quality of attention — and which path does each school recommend?"
 ],
 "everyday_applications": {
  "advaita": "When you are overwhelmed by a wave of anxiety, pause and ask: 'who is watching this anxiety?' The upadrastr (witness-seer) is the Advaita entry point — you are practicing the Shankara move of dis-identifying with the modification and resting in the sakShin. Practice this not as suppression but as a genuine inquiry: the anxiety is a guNa-modification; what notices it is not.",
  "viśiṣṭādvaita": "In Ramanuja's reading paramAtman is bhartA — sustainer — of your body from within. When you eat, exercise, or rest, try holding the frame that the body is being sustained by the inner Lord rather than by your management. This shifts the relationship from anxious self-maintenance to kainkarya (service-offering): you are tending a body that belongs to Ishvara, which changes the quality of care from compulsion to devotion.",
  "dvaita": "Madhva's insistence on bheda (distinction) between jIva and paramAtman has a daily application: when you feel that your witnessing, your insight, or your discernment is a personal achievement, remember that the witness-faculty itself runs on Hari's sanction. This is not self-deprecation but accurate metaphysics — and it cuts the pride that makes learning brittle. The jIva's job is dependent, faithful attention, not autonomous mastery.",
  "śuddhādvaita": "Vallabha's bhAShya points to guNa-sanga as the engine of rebirth. Identify one sensory attachment — a flavor, a sound, a status signal — that is driving repeated behavior you say you want to change. That attachment is not who you are; it is the jIva's mistaken identification with a guNa-instrument. Bring it as an offering (nivedana) rather than fighting it: in PuShTi-mArga, the offering itself invites Ishvara's prasAda which dissolves the binding.",
  "bhakti": "Sridhara's verse is a diagnostic: your suffering and enjoyment trace to tAdAtmya with the body-complex. A simple daily practice in his spirit: at the end of the day, briefly list what you called 'mine' — my success, my frustration, my body's pain. Then ask which of these the paramAtman-within was witnessing all along. The list becomes a pointer toward the birthless witness rather than an indictment of your failures.",
  "advaita-bhakti": "Madhusudana maps your daily mental texture onto sat/asat/sat-asat yonis. Tonight, notice whether your dominant mode of the day was iShTa-phala (peace, clarity — sattva), aniShTa-phala (confusion, reactivity — tamas), or mixed (driven, ambitious — rajas). This is not judgment but cartography — it tells you which guNa-sanga is active and therefore which practice (shama, viveka, or bhakti's surrender) is most needed right now."
 },
 "primary_meaning": "The highest Person dwelling in this body is the witness, the permitter, the sustainer, the true enjoyer, and the great Lord, called the Supreme Self."
}