{
 "verse_id": "13.23",
 "mūla": {
  "devanāgarī": "य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह | सर्वथा वर्तमानो ऽपि न स भूयो ऽभिजायते",
  "iast": "ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 23",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "vetti",
   "lemma": "√vid",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "यथावद् विवेकेन जानाति स सर्वथा देवमनुष्यादिदेहेषु अतिमात्रक्लिष्टप्रकारेण वर्तमानः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "पुरुषं इत्यत्र पुरुषशब्दं व्याख्यातुमुपोद्धातमाह -- पुरुष इति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "प्रकृतिं",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "वेत्ति"
  },
  {
   "surface_form": "puruṣam",
   "lemma": "puruṣa",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुरुषम्"
  },
  {
   "surface_form": "prakṛtim",
   "lemma": "prakṛti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतिम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "guṇaiḥ",
   "lemma": "guṇa",
   "grammar": "instrumental masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "सह यो वेत्ति यथावद् विवेकेन जानाति स सर्वथा देवमनुष्यादिदेहेषु अतिमात्रक्लिष्टप्रकारेण वर्तमानः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सह वर्त्तमानां यो वेत्ति, स गुणैर्वर्त्तमानो वा भूयः सर्वथा नाभिजायते न गुणप्रवाहसंसारं भजते किन्तु मुच्यत इत्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणैः"
  },
  {
   "surface_form": "saha",
   "lemma": "saha",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सह"
  },
  {
   "surface_form": "sarvathā",
   "lemma": "sarvathā",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "देवमनुष्यादिदेहेषु अतिमात्रक्लिष्टप्रकारेण वर्तमानः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "नाभिजायते न गुणप्रवाहसंसारं भजते किन्तु मुच्यत इत्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वथा"
  },
  {
   "surface_form": "vartamānaḥ",
   "lemma": "√vṛt",
   "grammar": "nominative masculine singular present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वर्तमानः"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "bhūyas",
   "lemma": "bhūyas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूयस्"
  },
  {
   "surface_form": "abhijāyate",
   "lemma": "abhi-√jan",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभिजायते"
  }
 ],
 "intertextual_panel": [
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   "verse": "13.19",
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   "score": 0.9553,
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   "verse": "13.35",
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  {
   "verse": "15.4",
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  {
   "verse": "15.19",
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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_13.23",
    "anandgiri_13.23"
   ],
   "score": 0.5,
   "english_rendering": "He who knows the purusha (pure witness) and prakrti (material nature) together with her gunas (qualities) — that knowing one is the upadrastr (proximate seer): stationed near the body-mind complex yet utterly uninvolved, like the ritual overseer who watches priest and patron perform the yajna (sacrifice) without himself being engaged in its action. Shankara: the atman is not merely a distant observer but the innermost of all inner witnesses (antartama), the very light by which buddhi (intellect) illumines its own contents of pleasure, pain, and delusion. Such a one, however bound the body appears to be in its worldly modes, does not take birth again — because what was never truly bound requires no liberation.",
   "divergence_note": "Shankara on upadrastr: 'yajnavidhyakushalatvat rtvigajamana-vyaparagunados anam ikshita' — the witness who, by his proximity and competence, sees every quality and defect of activity yet participates in none of it."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.23",
    "vedantadeshika_13.23"
   ],
   "score": 0.5,
   "english_rendering": "One who truly knows — viveka (discriminative clarity) — both the purusha of the described nature and prakrti together with the sattvadi gunas (qualities beginning with sattva) does not take birth again in any mode, however severely distressed, in any body from deva (divine being) to manushya (human). At the falling of that body, Ramanuja insists, such a jiva (individual self) attains the atman in its full, unpinched nature — aparicchinna-jnana-lakshana (characterized by unbounded knowledge) and apahata-papma (free from sin). The liberation here is not dissolution but the jiva's arrival at its own pristine fullness as a mode of Bhagavan.",
   "divergence_note": "Ramanuja: 'aparicchinna-jnana-lakshanam apahata-papmanam atmanam taddehavasana-samaye apnoti' — at body-end the jiva reaches its own untrimmed self."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.23",
    "jayatirtha_13.23"
   ],
   "score": 0.5,
   "english_rendering": "The purusha spoken of as the 'knower of joys and sorrows' is the jiva (individual self); the purusha spoken of alongside prakrti is the Ishvara (sovereign Lord Hari) — and to collapse these two into one is mahatatparya-virodha (contradiction of the supreme purport) of scripture. Madhva: anumanta does not mean mere non-interference; it means Vishnu's specific, active characterization (visheshatah nirupakata) of every moment of the jiva's experience. One who knows this distinction — the eternal, subordinate jiva and the eternally supreme Hari — no longer re-enters samsara (cycle of rebirth), because correct darsana (vision) of the hierarchy itself is the liberating act.",
   "divergence_note": "Madhva: 'anumanta anvanutah visheshatah nirupakatah' — the Lord is not a passive witness but the specific determinant of each jiva-experience; conflation with jiva is abhasa (mere appearance), refuted by Saukara-yana-shruti and Mokshadharma."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.23"
   ],
   "score": 0.5,
   "english_rendering": "The two birds of the Mundaka shruti (sacred text) — one tasting the fruit, one only shining — are both present in this deha-vriksha (body-tree): the jiva bound by the gunas and the Parameshvara (supreme sovereign) who is upadrastr (overseer), anumanta (sanctioner), and mukhya-bhoktr (primary enjoyer) in the sense that he scents all through his six divine excellences. Vallabha: the knower who realizes both — the aksharaprabhava (power of the Imperishable) in the purusha and prakrti running in the current of gunas — is not caught again in the guna-flow of samsara. This is not jnana alone but the grace-recognition of Krsna's own presence as antaryamin (inner controller) in every field.",
   "divergence_note": "Vallabha: 'shadguneshano jighrati' — the Lord as the six-excellenced one inhales (experiences) all; the jiva-bhoktr (experiencer-self) is liptah (smeared/involved) while the Parameshvara is nirlepah (unstained) because he does not eat (anashanat)."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.23"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara reads the verse as a direct statement of the purusha's svarupa (own-nature): though present in this body as effect of prakrti, the purusha is para (distinct), untouched by the gunas, because he is upadrastr — stationed nearby yet seeing from outside, as shruti (scripture) declares: 'sakshi cheta kevalo nirgunash cha.' As bhartr (sustainer) he upholds body-mind by his proximity; as bhokt (experiencer) he illumines buddhi's states; as Maheshvara he governs brahma and other beings. Sridhara does not speculate beyond shruti-citation; knowledge of this two-fold reality — pure purusha and guna-laden prakrti — suffices to end rebirth.",
   "divergence_note": "Sridhara: 'sannidhimatrenaanugrahakah — sakshi cheta kevalo nirgunash cha' — the Upanishadic witness-formula is cited as the sole ground for the purusha's non-implication in guna-activity."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.23"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana opens with the framing purpose: samsara arises from mithyatadatmya (false identification) of purusha with prakrti — not from the purusha's svarupa itself. The present verse gives that svarupa directly. The purusha, though appearing as jiva in the body, is para (transcendent) — not commingled with prakrti's gunas in paramartha (ultimate reality). As upadrastr he is like the yajna-overseer: body, eye, manas (mind), and buddhi are all 'seers' of their objects, but the innermost, with no intermediary, is the pratyagatman (inward self) — upadrashtr by virtue of upa meaning avyavadhaana (no gap). As anumanta he does not intervene in any activity of body-sense-mind yet is the sannidhimatra (mere presence) that makes them feel sanctioned. Knowing this, one who moves through all conditions does not take birth again.",
   "divergence_note": "Madhusudana: 'upadrashr-yadyad sannidhimatrena tad-anukulatvat anumanta — asango hyayam purushah iti shruteh' — the pratyagatman is the non-entangled witness of Brhadaranyaka; its 'proximity without involvement' is non-dual identity disclosed through bhakti's lens."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "पुरुष",
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   "other_verses_in_list": [
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    "13.19",
    "13.20",
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    "13.22",
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    "15.16",
    "15.17",
    "15.18",
    "15.19",
    "17.3",
    "18.4"
   ]
  },
  {
   "list": "प्रकृति",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
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    "3.28",
    "3.33",
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    "7.5",
    "7.20",
    "9.7",
    "9.8",
    "9.10",
    "9.12",
    "9.13",
    "11.51",
    "13.19",
    "13.20",
    "13.21",
    "13.35",
    "14.5",
    "15.7",
    "18.40",
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 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
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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)",
  "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": [
     "vetti: vid -> √vid",
     "vartamānaḥ: vṛt -> √vṛt",
     "abhijāyate: abhijan -> abhi-√jan"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.894215Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If the purusha is upadrastr (proximate witness) and not a remote abstraction, what does it mean that the same awareness which 'watches' your pain is not itself in pain — and can you locate that watching right now?",
  "The verse promises that one who knows purusha and prakrti 'with the gunas' will not be reborn — does knowledge here mean conceptual grasp, or is there a quality of knowing (viveka, prajna, bhakti) that the schools diverge on and that distinction matters practically?",
  "Shankara's yajna-overseer analogy places the witness nearest to the action, not farthest from it — how does proximity-without-participation differ from dissociation, and why does the difference matter for how you engage your work?",
  "Madhva insists the anumanta is Vishnu's active characterization of every jiva-moment, not passive permission — what changes in your relationship to events if the witness is not neutral but is specifically, lovingly attentive?",
  "Vallabha's two-bird image says one bird only shines (abhichakashiti) — it does not eat, yet it is called mukhya-bhoktr (primary enjoyer): what kind of enjoyment is possible without consumption, and does your life have any of it?",
  "If samsara (cycle of rebirth) is caused by mithyatadatmya (false identification) rather than by action itself, what is the relationship between clarity about who you are and the quality of what you do — are they sequential or simultaneous?",
  "The six schools agree that the knower of this verse's teaching does not take birth again, but they disagree sharply on what is known (non-dual Self, qualified Self, eternally subordinate jiva, jiva-as-Krsna's-mode) — which disagreement matters most to you and why?"
 ],
 "everyday_applications": {
  "advaita": "When you notice you are angry, pause and locate the one who notices the anger. That noticing-capacity does not share the anger's heat — it is the upadrastr. Rest there for five seconds before responding. This is not suppression; it is the yajna-overseer taking his place.",
  "viśiṣṭādvaita": "At the end of each day, instead of reviewing what you 'did' or 'failed at,' ask: 'Did my jiva arrive today at its own aparicchinna (unbounded) nature even briefly, or was it trimmed all day by fear and ambition?' The answer is a bhakti-diagnostic, not a performance review.",
  "dvaita": "Before any major decision, explicitly acknowledge: 'I am deciding, and Hari is anumanta (sanctioner) — characterizing this moment.' This is not fatalism; Madhva means you act with full effort while knowing the outcome's valence is set by a reality larger than your jiva's calculation.",
  "śuddhādvaita": "Find one activity today that you do not consume for outcome — walking, breathing, a moment of music — and notice that something in you 'shines' on it without eating it. Vallabha calls this the Parameshvara's mode; you are briefly in his register.",
  "bhakti": "Recite or sit with the shruti formula Sridhara cites: 'sakshi cheta kevalo nirgunah' — pure witness, pure awareness, quality-free. Do this not as metaphysics but as re-cognition: you are reminding the buddhi of what it already knows is looking through it.",
  "advaita-bhakti": "Madhusudana's point is that the purusha is witness by avyavadhaana (zero-gap proximity), not by distance. So: the next time you feel most absorbed in a difficulty, know that the absorbing and the witnessing are happening in the same place. You do not need to 'step back' — you need to see what is already here."
 },
 "primary_meaning": "Know the witness-self and material nature together with her qualities, and however you live out your days, you will not be born again."
}