{
 "verse_id": "13.29",
 "mūla": {
  "devanāgarī": "प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः | यः पश्यति तथात्मानम् अकर्तारं स पश्यति",
  "iast": "prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānam akartāraṃ sa paśyati",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 29",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "prakṛtyā",
   "lemma": "prakṛti",
   "grammar": "instrumental feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृत्या"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "karmāṇi",
   "lemma": "karman",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "कार्यकारणकर्तृत्वे",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
      "ramanuja"
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   "theme_lists": [],
   "surface_devanagari": "कर्माणि"
  },
  {
   "surface_form": "kriyamāṇāni",
   "lemma": "√kṛ",
   "grammar": "accusative neuter plural present participle pass verb",
   "senses_attested_in_panel": [
    {
     "sense": "इति यः पश्यति तथा आत्मानम् अकर्तारं ज्ञानाकारं च यः पश्यति, तस्य प्रकृतिसंयोगः तदधिष्ठानं तज्जन्यसुखदुःखानुभवः च कर्मरू",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्रियमाणानि"
  },
  {
   "surface_form": "sarvaśas",
   "lemma": "sarvaśas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्वशस्"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "paśyati",
   "lemma": "dṛś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "तथा आत्मानम् अकर्तारं ज्ञानाकारं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "स हि देहात्मदर्शी देहेन सहात्मानं हिनस्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
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   "surface_devanagari": "पश्यति"
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   "surface_form": "tathā",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तथा"
  },
  {
   "surface_form": "ātmānam",
   "lemma": "ātman",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मानम्"
  },
  {
   "surface_form": "akartāram",
   "lemma": "akartṛ",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अकर्तारम्"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "paśyati",
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     "sense": "स हि देहात्मदर्शी देहेन सहात्मानं हिनस्ति",
     "school": "bhakti",
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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_13.29",
    "anandgiri_13.29"
   ],
   "score": 0.5,
   "english_rendering": "All actions are performed entirely by prakrti (primordial nature); the Self — pure awareness, changeless — does not act. Sankara insists: the ajnani (ignorant one) repeatedly kills his own atman by misidentifying it with the body-mind complex, taking up each new birth as a fresh false self. The one who truly sees the Self as akarta (non-agent), ever-identical across all beings, neither injures the Self by superimposition nor accumulates karma — and thus attains para gati, liberation named moksa."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.29",
    "vedantadeshika_13.29"
   ],
   "score": 0.5,
   "english_rendering": "*Prakṛtyaiva* (by *prakṛti* alone) all actions are performed in every mode — *sarvāṇi karmāṇi kāryakāraṇakartṛtve hetuḥ prakṛtiḥ* (prakṛti is the cause of all effect-cause-agency), as stated at 13.20. One who sees *kriyamāṇāni* (the actions as being performed) by *prakṛti* in this *pūrvokta-rīti* (manner set out earlier), and who also sees *ātmānam akartāraṃ jñānākāraṃ ca* (the self as non-agent and of the nature of knowledge), that one sees further that *prakṛti-saṃyogaḥ tad-adhiṣṭhānaṃ taj-janyu-sukha-duḥkhānubhavaḥ ca karma-rūpājñāna-kṛtāni* — the self's conjunction with *prakṛti*, its being governed by it, and its experience of *prakṛti*-born pleasure and pain, are all the work of *karma-rūpājñāna* (ignorance taking the form of action). Such a one sees *ātmānaṃ yathāvad avasthitam* (the self as it truly abides): as *viśeṣaṇa* (qualifier) of the Lord who is *bhartā bhoktā maheśvaraḥ* (sustainer, enjoyer, supreme ruler, 13.23), residing in each body with the specific standing that accrues from *tat-tat-śeṣitvena* (being ordered to the respective Lord as its *śeṣin*). Veṅkaṭanātha notes that *sama-vasthitam* carries a force beyond mere presence — the *upasarga* (prefix) marks a *sthiti-vaiśeṣya* (special mode of abiding) defined by *śeṣitva* and *niyantṛtva* (lordship and inner control). The *sama*-word here negates the *vaiṣamya* (differentiation) that arises from *dehātmābhimāna* (the misconception of body as self) — not the *jīva*'s real ontological distinctness, which stands. One who sees thus does not wound the self through *āṭmani vaiṣamya-darśana* (seeing differentiation within the self), and is thereby kept from *bhava-jaladhi* (the ocean of *saṃsāra*), attaining *parā gatiḥ* in the sense proper to the *jīva*-context of this chapter."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.29",
    "jayatirtha_13.29"
   ],
   "score": 0.5,
   "english_rendering": "*Prakṛti* (primordial matter, the field) performs all actions *sarvaśaḥ* (in every respect, entirely); the *jīva* who sees the *ātman* as *akartā* (non-agent) — sees truly. In the dvaita reading, this *akartṛtva* (non-agenthood) of the *jīva* does not dissolve the *jīva* into *brahman*: the *pañca-bheda* (the five-fold real distinction) stands unreduced. The *jīva* is *paratantra* (eternally dependent), and all genuine causal initiative belongs to *svatantra* Hari whose *saṅkalpa* (sovereign will) moves *prakṛti* at every point. What the seeing named here strips away is the *jīva*'s false claim to independent authorship — *kartṛtva* seized as though the *jīva* were *svatantra*. That false seizure is bondage; relinquishing it is not non-dual absorption but the *jīva*'s right recognition of its place in the *taratamya* (graded ontological hierarchy): real, distinct, and wholly instrument to Hari's will. *Prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ* — *prakṛti* acts; Hari moves *prakṛti*; the *jīva* undergoes and witnesses. Seeing this clearly is the discriminative vision (*darśana*) that turns toward *bhakti* as ontological subordination and, at maturation, toward the real arrival of the liberated *jīva* in Vaikuṇṭha — distinct, *paratantra*, and forever in Hari's proximity.",
   "divergence_note": "Advaita reads *akartāraṃ* as pointing to the *ātman*'s identity with *nirguṇa brahman*, for whom agency is *adhyāsa* (superimposition). Dvaita refuses this: the *jīva* remains a real, graded, distinct existent; its non-agency is relational subordination to Hari, not ontological collapse.",
   "provenance": "siddhānta_reconstruction"
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  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.29"
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   "score": 0.5,
   "english_rendering": "Vallabha anchors his reading in the Yajurveda sruti: 'He who sees the self other than it truly is — what sin has he not committed, this thief who steals the self?' The one who sees samyak (correctly) does not 'see otherwise' — he does not substitute an alien identity for the real Self. This correct seeing protects the sadhaka; it is not cold knowledge but the recognition that sat-cid-ananda is the Self's true form. Para gati is Bhagavad-dhama, the aksara abode of saccidananda, described in the same sruti he cites."
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.29"
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   "score": 0.5,
   "english_rendering": "Sridhara Svami explains the logic plainly: because the yogi sees Paramatman abiding sama (equally), svapracyuta-svarupa (with its own form undiminished) in every being, he does not destroy the Self through avidya. The contrast class is the dehatmadars'i — one who identifies self with body — who injures the atman and descends to asurya lokas (sunless worlds) cited from the Isa Upanisad: 'Into blind darkness enter those who slay the self.' Seeing samata protects, not seeing it harms."
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  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.29"
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   "score": 0.5,
   "english_rendering": "Madhusudana synthesises Sankara's epistemology with devotional urgency: the ajnani kills himself in two ways — he obscures the real Self through avidya, and he discards each false-self body only to don another (karma-driven rebirth). The true jnanin, recognising 'ayam aham asmi — this is what I am' through sastra-drishti (scriptural vision), dissolves anAtmani-atma-abhimana (false self-identification) through suddhatma-darsana (pure Self-vision). The Sakuntala-vacana cited by both Sridhara and Madhusudana seals it: misidentifying the Self is the theft that underlies all sin. Para gati is mukti, cessation of avidya and all its effects."
  }
 },
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  "extraction_date": "2026-04-21",
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 "so_what_questions": [
  "If prakrti performs all actions, what exactly is 'my' contribution to anything I do today — and does that change my relationship to credit and blame?",
  "Sankara says the ajnani kills himself with every rebirth by putting on a new false self. In what small way do I perform this same operation each morning when I reconstruct 'who I am' from yesterday's roles?",
  "Ramanuja frames non-agency as seeing the atman as a qualifier of Bhagavan rather than a standalone self. What would it feel like to act from that position — as an adjective rather than a noun?",
  "Vallabha cites the sruti warning that seeing the self 'otherwise than it is' is theft. What habitual narrative about myself am I stealing from a truer account?",
  "All six schools agree that correct seeing leads to para gati and incorrect seeing leads to harm — but they disagree on what 'correct seeing' means. What does that tell us about the relationship between metaphysics and ethics in the Gita?",
  "The verse says one who sees this 'does not injure the Self through the Self.' Can self-criticism, perfectionism, or shame be a form of this self-injury — and what would it mean to stop?"
 ],
 "everyday_applications": {
  "advaita": "When you receive praise or blame for a project outcome, sit for one breath and ask: 'Who exactly received this?' Trace the chain — body moved, mind planned, senses executed, all under conditions you did not choose. The akarta is not absent; it is the witness of all of it. Practice this at the moment of strongest ownership.",
  "visistadvaita": "Before a difficult task, recite internally: 'I am the form of jnana, the doer is Bhagavan working through prakrti.' This is not passivity — Ramanuja insists on full effort — but it converts striving from ego-assertion into kainkarya (service). Notice the difference in the quality of tiredness afterward.",
  "dvaita": "When you feel the impulse to take sole credit for an insight or achievement, pause and name the actual chain of teachers, circumstances, and prior causes that made it possible. Madhva's jiva is real but dependent; gratitude to Hari is the correct cognitive response to any success. Try writing one such chain each evening.",
  "suddhadvita": "Vallabha's application is devotional immediacy: when you catch yourself performing a role — colleague, parent, expert — ask whether the role is obscuring the sat-cid-ananda that is actually present. The 'correct seeing' he describes is not a conceptual correction; it is a felt recognition. Cultivate it through nama-smarana (name-remembrance) while performing the role.",
  "bhakti": "Sridhara's contrast class is practical: the dehatmadarsi injures himself. Identify one recurring way you treat your body or mind as the totality of who you are — overwork, harsh self-talk, compulsive image-management. This is the avidya that 'destroys the Self.' Choose one concrete boundary that protects the deeper Self this week.",
  "advaita-bhakti": "Madhusudana says the jnanin uses sastra-drishti — scriptural vision — as the instrument of correct seeing. This is not mere study; it is using a proven description of reality as a lens in live situations. When a conflict or failure arises today, apply the lens: 'The one who acted is a formation of prakrti; the witness is untouched.' Report to yourself whether the sting lessens."
 },
 "primary_meaning": "All actions are carried out entirely by *prakṛti*; whoever sees the self as the one who does not act sees truly."
}