{
 "verse_id": "13.31",
 "mūla": {
  "devanāgarī": "अनादित्वान् निर्गुणत्वात् परमात्मायम् अव्ययः | शरीर-स्थो ऽपि कौन्तेय न करोति न लिप्यते",
  "iast": "anāditvān nirguṇatvāt paramātmāyam avyayaḥ | śarīra-stho 'pi kaunteya na karoti na lipyate",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 31",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "anādi",
   "lemma": "anādi",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनादि"
  },
  {
   "surface_form": "tvāt",
   "lemma": "tva",
   "grammar": "ablative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वात्"
  },
  {
   "surface_form": "nirguṇa",
   "lemma": "nirguṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निर्गुण"
  },
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   "surface_form": "tvāt",
   "lemma": "tva",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वात्"
  },
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   "surface_form": "paramātmā",
   "lemma": "paramātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "देहात् निष्कृष्य स्वभावेन निरूपितः, शरीरस्थः",
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   "theme_lists": [],
   "surface_devanagari": "परमात्मा"
  },
  {
   "surface_form": "ayam",
   "lemma": "idam",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अयम्"
  },
  {
   "surface_form": "avyayaḥ",
   "lemma": "avyaya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "व्ययरहितः",
     "school": "viśiṣṭādvaita",
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     ]
    }
   ],
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   "surface_devanagari": "अव्ययः"
  },
  {
   "surface_form": "śarīra",
   "lemma": "śarīra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शरीर"
  },
  {
   "surface_form": "sthaḥ",
   "lemma": "stha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थः"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "karoti",
   "lemma": "kṛ",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "कूटस्थत्वाद्देहादेश्च कल्पितत्वादित्यर्थः",
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     "sense": "न लिप्यते",
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     "witnesses": [
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    }
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   "surface_devanagari": "करोति"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "lipyate",
   "lemma": "√lip",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। देहस्वभावैः न लिप्यते, न बध्यते।यद्यपि निर्गुणत्वात् न करोति, नित्यसंयुक्तः देहस्वभावैः कथं न लिप्यते इत्यत्र आह --",
     "school": "viśiṣṭādvaita",
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लिप्यते"
  }
 ],
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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_13.31",
    "anandgiri_13.31"
   ],
   "score": 0.5,
   "english_rendering": "The paramatman (supreme self) is anadi (beginningless) and nirguṇa (without the three modes of nature), therefore it neither acts nor is stained, even while dwelling in the body. Shankara's commentary on the adjacent verse clarifies: when one perceives the pṛthagbhava (separate existence) of all beings as resting in the single atman, and sees their vistaara (expansion, emanation) from that same atman alone, one attains brahman. The body's agency and its defects can never adhere to the atman, just as space (akasha) dwelling within a pot is untouched by the pot's impurity.",
   "divergence_note": "Shankara on 13.30-31: 'ekasmin atman sthitam... tata eva ca vistaaram atmatah' — all differentiation rests in the one self, all expansion proceeds from it alone.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.31",
    "vedantadeshika_13.31"
   ],
   "score": 0.5,
   "english_rendering": "The paramatman, extracted from the body by its own svabhava (intrinsic nature) and described in itself, is avyaya (imperishable) by virtue of being anadi (beginningless), and nirguṇa meaning free of the sattva-rajas-tamas modes that characterize matter. Though eternally conjoined with the body as its inner controller, it neither acts as the body acts nor is bound by the body's nature. Ramanuja insists the jiva-body relationship is real: the question 'if nirguṇa, why not stained by the body's nature?' is precisely what the verse answers — immutability of the self's essential form is not destroyed by real body-self relation.",
   "divergence_note": "Ramanuja: 'nityasamyuktah dehasyabhavaih katham na lipyate' — though permanently conjoined with body, how is it not stained? The verse itself is the answer.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.31",
    "jayatirtha_13.31"
   ],
   "score": 0.5,
   "english_rendering": "Madhva reads 'ekastham' as resting in Vishnu alone — the pṛthagbhava (differentiated existence) of all beings abides in Vishnu, and their vistaara (expansion) proceeds from Vishnu's own will. The paramatman here is Vishnu, anadi (beginningless) and nirguṇa (free of the three gunas of prakriti), who neither acts in a dependent sense nor is tainted; the jiva by contrast does act and can be tainted, making the distinction between Ishvara and jiva structurally essential. The brevity of Madhva's gloss ('ekastham — resting in Vishnu; tata eva — from Vishnu alone') underscores that the entire metaphysics of the verse is resolved by acknowledging Vishnu's sovereign independence.",
   "divergence_note": "Madhva: 'ekasthamekasminnVishnau sthitam. tata eva ca Vishnorvistaaram.' — the sole anchor is Vishnu; all else derives from him.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.31"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads this verse within the third fruit of kshetra-kshetrajna knowledge: when one perceives the pṛthagbhava (distinctions such as divinity, humanity, size, form) of all beings as simultaneously resting in prakriti and in samashti-purusha (the aggregate person), and sees their vistaara proceeding from the akshar atman as sparks from fire (citing Brihadaranyaka Upanishad 2.1.20), one achieves brahma-sampatti — not mere jnana but actual akshara-identity. Vallabha explicitly distinguishes this from the mayavada reading: the unity is not an avidya-superimposition but Hari's own akshara-shakti; the jiva's entry into Purushottama is by His own ichha (will), not dissolution.",
   "divergence_note": "Vallabha: 'aksharena sahaaikyam hi purushasya... Purushottamatas tvaaikyam praveshaha svechhaya matah' (Vallabha-siddhanta-muktavali) — unity with akshar is the jiva's nature; entry into Purushottama is by Hari's free will.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.31"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara reads 13.31 as answering how the atman, though dwelling in the body, is untouched: because all the pṛthagbhava (differentiation) of sthavara (immobile) and jangama (moving) beings rests in a single Ishvara-shakti-rupa prakriti at dissolution, and their vistaara (creation-expansion) proceeds from that same prakriti at creation. Seeing this non-difference at both ends, one perceives the beings as nothing beyond prakriti, and the atman as transcending prakriti entirely — thereby becoming paripurnam brahma. The verse is thus a practical instruction in non-dual vision that liberates even while embodied, not a metaphysical abstraction.",
   "divergence_note": "Sridhara: 'bhutanam prakritita-vanmaatratvenabhedat... brahmaiva bhavatityarthah' — by seeing all beings as no more than prakriti, and thus non-different at root, one becomes brahman itself.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.31"
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   "score": 0.5,
   "english_rendering": "Madhusudhana takes this verse as the removal of even kshetra-differentiation after 13.30 removed kshetrajna-differentiation. The pṛthagbhava of all inert beings is perceived as kalpita (superimposed) in the one atman of sat-rupa (pure being), in the same way dream-images are not separate from the dreamer's mind. Even so, the vistaara — the plurality — is seen as proceeding from that one atman, like maya or a dream. When both moves are internalized simultaneously, brahma-sampatti occurs: the seeing of sarvabhuta-atmaiva results in the collapse of sajatiya (same-class), vijatiya (other-class), and svagata (internal) distinctions. He cites Isha Upanishad: 'yada bhutani sarvaanyatmaivaabhud vijaanatah, tatra ko mohah kah shoka ekatamanupashyatah.'",
   "divergence_note": "Madhusudhana: 'kalpitasyadhisthanadanatirakat sad-rupa-atma-svarupad anatichinnam' — the differentiation does not exceed the substratum of pure being in which it is superimposed.",
   "commentator": "Madhusudhana Sarasvati"
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Kaunteya",
   "preceding_question": "",
   "following_response": ""
  }
 },
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-sridhara",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 },
 "so_what_questions": [
  "If the paramatman is nirguṇa (without the three modes of prakriti) and anadi (beginningless), what is the logical connection between these two properties and the conclusion that it 'neither acts nor is stained'?",
  "The verse says the paramatman 'dwells in the body' (sharira-stha) and yet does not act or get stained — what model of presence-without-participation does each school invoke to make sense of this?",
  "Madhva reads 'ekastham' as 'resting in Vishnu' while Shankara reads it as 'resting in the single atman' — what is at stake theologically in this choice, and which reading is philologically defensible?",
  "Vallabha's citation of the Brihadaranyaka Upanishad spark-metaphor places this verse in dialogue with Vedic shruti — how does intertextual anchoring change the meaning of 'vistaara' (expansion) in this verse?",
  "If perceiving the unity of all beings in one ground is the condition for brahma-sampatti, what is the relationship between this intellectual perception and lived liberation — is it gradual, sudden, or neither?",
  "Sridhara specifies that the single ground where all pṛthagbhava rests is 'Ishvara-shakti-rupa prakriti' — how does inserting Ishvara into the prakriti-substratum change the non-dual argument?",
  "The verse applies the same two negatives — 'na karoti, na lipyate' (neither acts nor is stained) — to both action and taint. Are these the same kind of claim, or does each school treat them as having different philosophical weights?"
 ],
 "everyday_applications": {
  "advaita": "When you feel personally implicated by every outcome at work — a project fails and you feel diminished — Shankara's reading points to the structural confusion: the witness-awareness that knows the failure is not the doer of the project. Practice distinguishing the awareness that notices frustration from the frustration itself; the space that knows the storm is not wet.",
  "viśiṣṭādvaita": "Ramanuja's reading affirms that you are genuinely in relationship with your body, your work, your community — the self is not absent from the world. But your essential nature as atman, belonging to Bhagavan, is not consumed by those relationships. Serve with full presence, without confusing service with self-definition; the kainkarya (service) is real, the bondage is not.",
  "dvaita": "Madhva's insistence that all beings rest 'in Vishnu alone' is an antidote to the illusion that your individual project, lineage, or effort is self-sustaining. When you find yourself treating your own resources or skills as independent sources of outcomes, the verse redirects: the vistaara (expansion, result) comes from Vishnu's own will. Act with full effort; release the premise of self-origination.",
  "śuddhādvaita": "Vallabha's reading of this verse as a fruit of kshetra-kshetrajna knowledge means that recognizing Hari's akshara-shakti in every differentiated form — every person you encounter, every circumstance that seems alien or harsh — is not a philosophical exercise but an experiential opening. The prakasha (luminosity) of that recognition is itself seva (service); no separate devotional act is needed.",
  "bhakti": "Sridhara's framing is practical: see both the dissolution (all differences collapse into prakriti) and the creation (all forms expand from prakriti) as two movements of the same ground. When a relationship ends or a phase of life closes, and when a new one begins, both are vistaara and pravilaya of the same Ishvara-shakti. This removes both grasping and aversion from life's transitions.",
  "advaita-bhakti": "Madhusudhana's synthesis is the most demanding daily application: hold both moves simultaneously — the world's plurality is real as appearance (not dismissed), and it is superimposed on pure being (not ontologically final). In a disagreement with someone, the other person is real as a presence to be honored, and the boundary between self and other is kalpita (a construction). Neither collapse into merger nor harden into separation; abide in the paradox as brahman abides."
 },
 "primary_meaning": "Because it has no beginning and no qualities, the supreme self is imperishable, Arjuna, and though it lives in the body, it neither acts nor is stained."
}