{
 "verse_id": "14.19",
 "mūla": {
  "devanāgarī": "नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति | गुणेभ्यश् च परं वेत्ति मद्-भावं सो ऽधिगच्छति",
  "iast": "nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati | guṇebhyaś ca paraṃ vetti mad-bhāvaṃ so 'dhigacchati",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 19",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "anyam",
   "lemma": "anya",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्यम्"
  },
  {
   "surface_form": "guṇebhyaḥ",
   "lemma": "guṇa",
   "grammar": "ablative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "कर्तारम् अन्यं यदा द्रष्टा विद्वान् सन् न अनुपश्यति, गुणा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अन्यं कर्तारं न अनुपश्यति गुणा",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "कर्तारं इति स्वतन्त्रकर्तृत्वं गुणानामेव, नान्यस्येत्युच्यत इत्यपव्याख्याननिरासार्थमाह -- परिणामी ति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "कथं मोक्षणं, मुक्तस्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणेभ्यः"
  },
  {
   "surface_form": "kartāram",
   "lemma": "kartṛ",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्तारम्"
  },
  {
   "surface_form": "yadā",
   "lemma": "yadā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यदा"
  },
  {
   "surface_form": "draṣṭā",
   "lemma": "draṣṭṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "विद्वान् सन् न अनुपश्यति, गुणा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "गुणेभ्यः अन्यं कर्तारं न अनुपश्यति गुणा",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "मद्भावं ब्रह्माक्षरभावं प्राप्नोति ब्रह्मवित् (ब्रह्म वेद) ब्रह्मैव भवति [मुं.उ.3",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "विवेकी भूत्वां बुद्ध्याद्याकारपरिणतेभ्यो गुणेभ्योऽन्यं कर्तारं नानुपश्यति, अपितु गुणा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "विचारकुशलः सन्नानुपश्यति विचारमनु न पश्यति गुणा एवान्तःकरणबहिष्करणशरीरविषयभावापन्नाः सर्वकर्मणां कर्तार इति पश्यति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "द्रष्टा"
  },
  {
   "surface_form": "anupaśyati",
   "lemma": "anu-√dṛś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनुपश्यति"
  },
  {
   "surface_form": "guṇebhyaḥ",
   "lemma": "guṇa",
   "grammar": "ablative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "कर्तारम् अन्यं यदा द्रष्टा विद्वान् सन् न अनुपश्यति, गुणा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अन्यं कर्तारं न अनुपश्यति गुणा",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "कर्तारं इति स्वतन्त्रकर्तृत्वं गुणानामेव, नान्यस्येत्युच्यत इत्यपव्याख्याननिरासार्थमाह -- परिणामी ति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "कथं मोक्षणं, मुक्तस्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणेभ्यः"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "param",
   "lemma": "para",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परम्"
  },
  {
   "surface_form": "vetti",
   "lemma": "√vid",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", मद्भावं मम भावं सः द्रष्टा अधिगच्छति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", कर्तृभ्यो गुणेभ्यः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तदा द्रष्टा मद्भावं ब्रह्माक्षरभावं प्राप्नोति ब्रह्मवित् (ब्रह्म वेद) ब्रह्मैव भवति [मुं.उ.3",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "स तु मद्भावं ब्रह्मत्वमधिगच्छति प्राप्नोति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "मद्भावं मद्रूपतां स द्रष्टाधिगच्छति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "वेत्ति"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "bhāvam",
   "lemma": "bhāva",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भावम्"
  },
  {
   "surface_form": "saḥ",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सः"
  },
  {
   "surface_form": "adhigacchati",
   "lemma": "adhi-√gam",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अधिगच्छति"
  }
 ],
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   "verse": "13.19",
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   "verse": "18.49",
   "type": "cross-chapter thematic parallel",
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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_14.19",
    "anandgiri_14.19"
   ],
   "score": 0.5,
   "english_rendering": "When the discerning one (draṣṭā) sees, through sustained vicāra (discriminative inquiry), that no agent (kartā) exists apart from the guṇas — that buddhi, ahaṅkāra, and the sense-organs, all being modifications of the guṇas, perform every action — and further recognises beyond those guṇas the witnessing awareness (sākṣi) that is pure Consciousness itself, he attains mad-bhāva, the Brahman-state that is Kṛṣṇa's own nature. Śaṅkara reads 'beyond the guṇas' as the guṇa-vyāpāra-sākṣi, the unmodified awareness that illumines all guṇa-activity without participating in it. Liberation is not an event but the recognition of what was never bound."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.19",
    "vedantadeshika_14.19"
   ],
   "score": 0.5,
   "english_rendering": "Through sāttvic diet and fruit-renouncing worship of Bhagavān that subdues rajas and tamas entirely, the meditating seer reaches a purified sattvic station from which he perceives that agency in action belongs to the guṇas alone — his ātman is by nature akartā (non-agent), of the form of unbounded jñāna. Rāmānuja adds the decisive gloss: the ātman's apparent kartṛtva (agency) stems solely from prior karma rooted in guṇa-saṅga, not from its intrinsic nature. Knowing himself thus as pure akartā, the jīva attains mad-bhāva, which Rāmānuja will define in the following verse as the Bhagavān's own svarūpa — approached through bhakti, never conflated with it."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.19",
    "jayatirtha_14.19"
   ],
   "score": 0.5,
   "english_rendering": "The seer who no longer assigns evolutionary agency (pariṇāmika-kartṛtva) to any entity other than the guṇas has not erased the supreme Kartā but has correctly located agency: the guṇas act, the jīva is their dependent instrument, and Hari alone is the sovereign agent (kartā, prabhu) who stands beyond both. Madhva anchors this by citing Muṇḍaka 3.1.3 — 'the golden-hued Puruṣa who is the source of Brahman' — and the Mokṣa-dharma dictum 'neither I nor you is the kartā; He who is ever the Lord is the kartā.' Mad-bhāva here is the jīva's permanent, grace-dependent nearness to Hari, not identity with him."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.19"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the verse as opening the mokṣa-līlā phase of the chapter: after describing creation's guṇa-play as Kṛṣṇa's bандha-līlā, the Lord now reveals its counterpart, mukti-līlā. When the seer no longer projects a kartā outside the guṇas and recognises the ātman as paramātman beyond them, he attains mad-bhāva, which Vallabha glosses as brahma-akṣara-bhāva, citing Muṇḍaka 3.2.9 ('brahma-vid brahmaiva bhavati'). The three guṇas are transcended and the devotee enters the amṛta of brahma-sukha — pure Kṛṣṇa-delight unmediated by guṇa-movement, because Kṛṣṇa's own svarūpa is ever nirguṇa."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.19"
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   "score": 0.5,
   "english_rendering": "Śrīdhara frames this verse as the pivot of chapter 14: having expounded saṃsāra as the product of guṇa-saṅga, Kṛṣṇa now shows liberation through viveka (discrimination). The viveki — one who has become a genuine draṣṭā — sees that the guṇas alone perform all actions through modifications like buddhi, and he knows the ātman as their distinct sākṣin (witness), untouched and transcendent. That recognition is not merely intellectual: Śrīdhara glosses mad-bhāva as brahmatva — absorption into the divine nature of the Lord — confirming that viveka culminates not in dry jñāna but in the devotee entering Bhagavān's own being."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.19"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana situates 14.19 at the structural junction where the chapter's three topics converge: kṣetra-kṣetrajña conjunction, the binding guṇas, and now liberation from them through samyag-jñāna (true knowledge). Since the guṇas are of the nature of mithyā-jñāna (false cognition), their sublation by correct knowledge dissolves their apparent agency. The liberated seer recognises the one kṣetrajña — the pure, unchanging witness 'like the sun unaffected by water's shimmer' — as present equally everywhere, and attains mad-rūpatā, identity with Kṛṣṇa's own form. Madhusūdana thus holds both poles: strict Advaita non-difference and Kṛṣṇa as the personal face of Brahman that the bhakta loves."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "गच्छति",
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   "list": "नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति",
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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    "date": "2026-05-03",
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    "scope": "word_by_word[].lemma",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If the guṇas are the actual agents of all action, what is the moral and legal status of the jīva — can responsibility, guilt, or credit be meaningfully assigned to a person at all?",
  "The verse pairs two epistemic moves: 'not seeing another kartā' and 'knowing what is beyond the guṇas.' Must both occur simultaneously, or is one prior — and which comes first?",
  "All six schools agree the ātman is akartā, yet they disagree on whether mad-bhāva means identity with Brahman, nearness to Hari, or entry into Kṛṣṇa's līlā. What is at stake doctrinally in each choice?",
  "Śaṅkara and Madhusūdana describe the witness as 'like sunlight unaffected by the water it illumines.' Does this simile help or hinder ordinary practitioners trying to feel the distinction in lived experience?",
  "Rāmānuja links this guṇātīta vision specifically to sāttvic diet and fruit-renouncing worship as prerequisites. Does the verse itself support those prerequisites, or is Rāmānuja importing them from the chapter context?",
  "Madhva insists an ultimate kartā (Hari) must remain even after the guṇas are recognised as proximate agents. Is this a necessary logical constraint, or does it reflect a prior theological commitment?",
  "The verse says the seer 'attains mad-bhāva' — present tense, not future. Does liberation happen at the moment of this recognition, or does the recognition point to a post-mortem state?"
 ],
 "everyday_applications": {
  "advaita": "In a high-pressure meeting where you find yourself defending a position, pause and notice: the tiredness driving the defensiveness is a tāmasic guṇa-state, the ambition pushing the argument is a rājasic one. Neither is 'you.' The witness that notices both — that split-second of detachment before the next word — is the sākṣi Śaṅkara points to. Practice returning to that gap rather than collapsing into the guṇa-wave.",
  "viśiṣṭādvaita": "When you feel crushed by the weight of a project you failed, Rāmānuja's reading offers a precise comfort: your ātman is intrinsically akartā; the failure was the guṇas enacting karma from prior conditioning. The antidote is not self-criticism but renouncing the fruit — offer the next attempt as service to Bhagavān without claiming its outcome, gradually loosening the guṇa-grip that made you identify as the doer.",
  "dvaita": "Madhva's reading reframes the question 'why did this happen to me?' Every event has two layers of agency: the guṇas as immediate cause and Hari as sovereign cause. Accepting both — neither blaming yourself nor surrendering all discernment — grounds a realistic ethic: discern your guṇa-state clearly, act with the means available, and refer the ultimate outcome to the Lord whose will runs through every causal chain.",
  "śuddhādvaita": "Vallabha's mokṣa-līlā frame suggests treating spiritual practice itself as play rather than labor. When you sit for japa or study, notice whether you approach it as a guṇa-driven transaction ('I must accumulate merit') or as participation in Kṛṣṇa's own delight-movement. The verse promises that recognising the ātman beyond the guṇas opens directly onto brahma-sukha — not a distant reward but an immediate flavour available right now in the quality of attention you bring.",
  "bhakti": "Śrīdhara's viveka pivot means that the first practical step is honest self-observation: watch which guṇa is driving each impulse through the day — sattva, rajas, or tamas — without adding the story 'therefore I am good/bad/lazy.' That non-judgmental watching is itself the beginning of the witness-stance that the verse describes. Over time the observer solidifies and the guṇa-waves lose their authority.",
  "advaita-bhakti": "Madhusūdana's sun-simile is directly usable in grief or joy: when a strong emotion arises, ask whether sunlight changes when water shivers under it. You are the light; the emotion is the shimmer. This is not suppression — the shimmer is fully real — but it is the recognition that 'I' do not move when the surface moves. Sustaining that recognition even briefly is, in Madhusūdana's reading, a taste of mad-rūpatā, the Kṛṣṇa-nature you already are."
 },
 "primary_meaning": "When you see that nothing apart from the three qualities acts, and you know what lies beyond them, you attain my nature."
}