{
  "verse_id": "13.32",
  "mūla": {
    "devanāgarī": "यथा सर्व-गतं सौक्ष्म्याद् आकाशं नोपलिप्यते | सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते",
    "iast": "yathā sarva-gataṃ saukṣmyād ākāśaṃ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 32",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yathā",
      "lemma": "yathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यथा"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "gatam",
      "lemma": "√gam",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गतम्"
    },
    {
      "surface_form": "saukṣmyāt",
      "lemma": "saukṣmya",
      "grammar": "ablative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सौक्ष्म्यात्"
    },
    {
      "surface_form": "ākāśam",
      "lemma": "ākāśa",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आकाशम्"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "upalipyate",
      "lemma": "upa-√lip",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपलिप्यते"
    },
    {
      "surface_form": "sarvatra",
      "lemma": "sarvatra",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "देवमनुष्यादौ देहे अवस्थितः अति तत्तद्देहस्वमावैः न लिप्यते",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
            "ramanuja"
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        }
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      "theme_lists": [],
      "surface_devanagari": "सर्वत्र"
    },
    {
      "surface_form": "avasthitaḥ",
      "lemma": "ava-√sthā",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अवस्थितः"
    },
    {
      "surface_form": "dehe",
      "lemma": "deha",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अवस्थितः अति तत्तद्देहस्वमावैः न लिप्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "देहे"
    },
    {
      "surface_form": "tathā",
      "lemma": "tathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    },
    {
      "surface_form": "ātmā",
      "lemma": "ātman",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मा"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "upalipyate",
      "lemma": "upa-√lip",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपलिप्यते"
    }
  ],
  "intertextual_panel": [
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      "verse": "18.49",
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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_13.32",
        "anandgiri_13.32"
      ],
      "score": 0.5,
      "english_rendering": "The Supreme Self (paramatman) is anadi (beginningless) — what has a beginning perishes, but this has none, hence it is avyaya (imperishable). Being nirguna (without qualities), it undergoes no deterioration through quality-loss as conditioned things do. Though said to dwell in the body because it is cognised there, it neither acts nor is touched by the fruits of action; only an agent incurs the taint of karma-phala (action-fruit), and this Self is no agent. The apparent doership and taint belong solely to avidya (nescience) operating as if real — at the level of paramartha (ultimate truth) there is only the one paramatman, untouched.",
      "commentator": "Shankaracharya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.32",
        "vedantadeshika_13.32"
      ],
      "score": 0.5,
      "english_rendering": "Akasha (space), though all-pervading and in contact with every object, is not stained by those objects because of its ati-saukshma (extreme subtlety); likewise the atman, though residing in every body — deva, human, and the rest — is not stained by the distinct natures of each such body. The Self retains its own unblemished svarupa (essential form) in every bodily vehicle, neither contaminated by the gunas (qualities) of prakrti (nature) nor by the dharmas (properties) of the particular body it inhabits. Its intimate relationship to Bhagavan as his sarira (body) is what preserves this untaintability.",
      "commentator": "Ramanujacharya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.32",
        "jayatirtha_13.32"
      ],
      "score": 0.5,
      "english_rendering": "The paramatman is anadi (beginningless) — what originates is subject to vyaya (decay), but Hari, having no origin, has no decay. What bears gunas (qualities) decays through their loss; being nirguna (quality-free), Hari admits no such decay. The verse thus confirms avyayatva (imperishability) through two independent grounds. The statement 'it does not act' refers to the absence of any worldly action (laukika-kriya) — Hari enacts only sovereign governance, not driven action; the jiva acts only as his completely dependent instrument, and the taint of mundane action never adheres to Hari who is of a wholly distinct ontological order.",
      "commentator": "Madhvacharya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.32"
      ],
      "score": 0.5,
      "english_rendering": "The antarah purusha (inner Person), the aksara-svarupa (imperishable-formed) atman-jiva, is naturally free from all prakrta-sambandha (connection to matter) by virtue of his anadi (beginninglessness) and nirguna (quality-free) nature. Though Bhagavan's iccha (will) causes the jiva to appear as separately manifested, this is adhyasa (superimposition) only — in truth the jiva is akarta (non-agent) and alipta (untainted). Freedom from taint is thus not an achievement but the jiva's inherent condition when the superimposition of separation is seen through.",
      "commentator": "Vallabhacharya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.32"
      ],
      "score": 0.5,
      "english_rendering": "The question arises: if the Lord dwells in the body during samsara (transmigration), how can he remain unaffected by the unevenness of sukha-duhkha (pleasure-pain)? The answer is that what has an origin perishes, and what has gunas (qualities) decays when those qualities are lost; but this paramatman is anadi (beginningless) and nirguna (quality-free), therefore avyaya (imperishable) and avikari (without modification). Residing in the body, he neither performs any action nor is he touched by karma-phala (action-fruit). The samadarsana (equal vision) of the wise is grounded in this direct recognition of the Lord's untouched nature.",
      "commentator": "Sridhara Svami"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.32"
      ],
      "score": 0.5,
      "english_rendering": "Lest one suppose that even an inherently non-acting Self acquires auphadhika (conditional, superimposed) agency through its connection with a body, this verse removes that objection. Vyaya (decay) is twofold: decay of the dharmin (substance-bearer) itself, or decay through loss of its dharmas (properties). The first is blocked by anadi (beginninglessness) — the atman has no prior non-existence and hence no birth, and without birth no subsequent vikara (modification). The second is blocked by nirguna (quality-freeness) — where there are no dharmas, none can come or go. Just as the sun reflected in water appears to move when the water moves but does not actually move, so this atman appears to act through adhyasika-sambandha (superimposed connection) with the body but never truly acts, and therefore is never touched by any karma-phala. This also establishes the non-dual brahman: svagata-bheda (internal difference) is negated by nirguna, sajatiya-bheda (difference among similar) by the 'nature alone acts' teaching, and vijatiya-bheda (difference from the unlike) by the 'when one sees many beings' teaching — the atman is advitiya brahman (non-dual Brahman).",
      "commentator": "Madhusudan Sarasvati"
    },
    "vishishtadvaita": {
      "score": 0.5
    },
    "shuddhadvita": {
      "score": 0.5
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "सर्वत्र",
      "role": "supporting",
      "other_verses_in_list": [
        "2.57",
        "6.29",
        "6.30",
        "6.32",
        "9.6",
        "12.3",
        "12.4",
        "13.28",
        "18.49"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
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      "b": 0.01,
      "e_v": 0.005,
      "z": 0.2,
      "h": 0.0,
      "th": 0.01
    },
    "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": [
          "gatam: gam -> √gam",
          "upalipyate: upalip -> upa-√lip",
          "avasthitaḥ: avasthā -> ava-√sthā",
          "upalipyate: upalip -> upa-√lip"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the Self is truly untouched by action and its fruits, what does that mean for personal moral responsibility — does untaintability erase accountability?",
    "The akasha (space) analogy is physical, yet the Self is said to be subtler than space. What does 'subtler than the subtle' actually mean for something that cannot be physically located?",
    "Advaita and Dvaita agree that the paramatman is avyaya (imperishable) yet draw opposite conclusions about the jiva's relationship to it. What exactly is the disagreement, and why does it matter for practice?",
    "If taint comes only from agency and the Self is never truly the agent, who or what accumulates karma across lifetimes?",
    "The verse is addressed to Arjuna, a warrior about to kill. How does 'the Self is not tainted' function as a practical instruction in that specific context rather than as a metaphysical abstraction?",
    "Madhusudan uses the sun-in-water image for adhyasika-sambandha (superimposed connection). At what point does the analogy break down, and what does that rupture reveal about the limits of drstanta (illustrative analogy) in Vedantic reasoning?"
  ],
  "everyday_applications": {
    "advaita": "When you find yourself carrying guilt or shame long after an action is past, recognize it as avidya (nescience) projecting agency onto the witnessing awareness. Sit quietly, locate where 'I acted' lives — you will find only awareness knowing the thought 'I acted', untouched by it.",
    "vishishtadvaita": "In relationships you cannot avoid — a difficult colleague, an ageing parent — practice seeing yourself as akasha (space) that holds without merging: fully present, fully caring, yet not absorbed into the other's pain. The intimacy is real; the taint is not.",
    "dvaita": "When your work goes unrecognised or unfairly blamed, recall that Hari, whose servant you are, is avyaya (imperishable) and is the real witness. Your good action as his nimitta (instrument) is recorded in the only ledger that matters; no human verdict touches what you have offered.",
    "shuddhadvita": "When you feel crushed by a role — parent, employee, patient — notice that the role is adhyasa (superimposition). You have not become that role; Bhagavan's will placed you there. Act fully within it, but rest in the knowledge that your core is alipta (untainted) before, during, and after.",
    "bhakti": "Before a hard conversation or decision, pause and acknowledge: 'the paramatman in both of us is nirguna (quality-free) and avikari (without modification).' This is not avoidance of difficulty but a ground from which to engage without the contractions of fear and craving distorting your response.",
    "advaita-bhakti": "When you notice the mind moving between clarity and confusion, between inspired action and dull obligation, remember that both states are vikara (modification) of the body-mind, not of you. The sun does not flicker when the pool's surface does. Use the moments of clarity fully; do not mourn the moments of cloudedness as a spiritual failure."
  },
  "primary_meaning": "Just as space fills everything yet is stained by nothing, the Self, though dwelling in every body, is never touched by what the body does or suffers."
}