{
 "verse_id": "14.23",
 "mūla": {
  "devanāgarī": "उदासीनवद् आसीनो गुणैर् यो न विचाल्यते | गुणा वर्तन्त इत्य् एव यो ऽवतिष्ठति नेङ्गते",
  "iast": "udāsīnavad āsīno guṇair yo na vicālyate | guṇā vartanta ity eva yo 'vatiṣṭhati neṅgate",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 23",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "udāsīna",
   "lemma": "udāsīna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उदासीन"
  },
  {
   "surface_form": "vat",
   "lemma": "vat",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वत्"
  },
  {
   "surface_form": "āsīnaḥ",
   "lemma": "√ās",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आसीनः"
  },
  {
   "surface_form": "guṇaiḥ",
   "lemma": "guṇa",
   "grammar": "instrumental masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुणैः"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "vicālyate",
   "lemma": "vi-√cālay",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "विवेकदर्शनावस्थातः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", गुणाः स्वेषु कार्येषु प्रकाशादिषु वर्तन्ते इति अनुसंधाय",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": ", किन्तु स्वकार्येषु प्रकाशादिषु गुणा वर्त्तन्त इति तिष्ठति न गुणानुगुणं स्वात्मना चेष्टते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "स्वरूपान्न प्रच्याव्यते अपितु गुणा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "न प्रच्याव्यते स्वरूपावस्थानात् किंतु गुणा एवैते देहेन्द्रियविषायाकारपरिणताः परस्परस्मिन्वर्तन्ते ममत्वादित्यस्येवैतत्स",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विचाल्यते"
  },
  {
   "surface_form": "guṇāḥ",
   "lemma": "guṇa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुणाः"
  },
  {
   "surface_form": "vartante",
   "lemma": "√vṛt",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वर्तन्ते"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "avatiṣṭhati",
   "lemma": "ava-√sthā",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अवतिष्ठति"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "iṅgate",
   "lemma": "√iṅg",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इङ्गते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "9.9",
   "type": "cross-chapter thematic parallel",
   "score": 0.9089,
   "feature_breakdown": {
    "cosine": 0.8244,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.1225,
    "lemma_overlap": 16.463,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "3.28",
   "type": "lemma-family resonance",
   "score": 0.8803,
   "feature_breakdown": {
    "cosine": 0.8403,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.4704,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "6.22",
   "type": "lemma-family resonance",
   "score": 0.8749,
   "feature_breakdown": {
    "cosine": 0.8349,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 14.307,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "3.29",
   "type": "shared-vocabulary echo",
   "score": 0.8745,
   "feature_breakdown": {
    "cosine": 0.8345,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.2233,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "18.11",
   "type": "shared-vocabulary echo",
   "score": 0.8725,
   "feature_breakdown": {
    "cosine": 0.8425,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.759,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "13.23",
   "type": "lemma-family resonance",
   "score": 0.8666,
   "feature_breakdown": {
    "cosine": 0.8266,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.6007,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "6.21",
   "type": "thematic-similarity",
   "score": 0.8625,
   "feature_breakdown": {
    "cosine": 0.8325,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.2517,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "3.5",
   "type": "thematic-similarity",
   "score": 0.8591,
   "feature_breakdown": {
    "cosine": 0.8391,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.8666,
    "stem_prefix": 2.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_14.23",
    "anandgiri_14.23"
   ],
   "score": 0.5,
   "english_rendering": "The one who abides as a mere witness (sakshi), seated like an indifferent bystander (udasinavat), is the knower of the Self (atmavit) who has attained the vantage of viveka-darsana (discriminative seeing) — from that station no guna-produced fluctuation of pleasure, pain, or agitation dislodges him. He does not side with any party, as Shankara writes: 'na kasyacit paksham bhajate' — he takes no side. He remains in svarupa, his own essential nature, recognising that the gunas (the three strands of prakrti) move only among themselves in the forms of instrument, object, and transformation — none of it touches the Self.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.23",
    "vedantadeshika_14.23"
   ],
   "score": 0.5,
   "english_rendering": "Satisfied by the direct vision of the Self as categorically distinct from the gunas (guna-vyatiriktatatma-avalokana-trptya), the devotee dwells in equanimity toward all else — like one who is utterly indifferent (udasinavat). Ramanuja specifies that dvesha (aversion) and akanksha (longing) are the two channels through which the gunas try to dislodge one: this aspirant is moved by neither. Silently he abides, knowing 'the gunas operate in their own provinces of illumination and so on' — his fidelity belongs entirely to Bhagavan, not to any guna-product.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.23",
    "jayatirtha_14.23"
   ],
   "score": 0.5,
   "english_rendering": "*Udāsīnavad āsīnaḥ* — seated as if indifferent — names the *paratantra* *jīva*'s natural posture when established in its real relation to *svatantra* Hari. The *jīva* is not moved (*na vicālyate*) by *tamas*, *rajas*, or *sattva*, because *bheda* (real distinction) between the *jīva* and *prakṛti*'s *guṇas* is permanent and ontologically fixed; the *jīva* cannot be identical with what moves it. *Guṇā vartanta ity eva* — 'the *guṇas* alone move among themselves' — is recognized precisely from within this *bheda*: the *jīva* witnesses *prakṛti*'s self-contained motion without absorbing it as self-generated, because no *guṇa*-activity belongs to the *jīva* by its own *svabhāva*. To remain unmoved (*neṅgate*) is not indifference born of dissolution into Brahman but the stable subordination of a *paratantra* being whose every inclination is governed by Hari's will. The five-fold *pañca-bheda* — Lord from *jīva*, Lord from matter, *jīva* from *jīva*, *jīva* from matter, matter from matter — holds intact even when the *jīva* abides in this highest equipoise. *Taratamya* (graded ontological hierarchy) is not collapsed by such abiding; the *jīva* neither rises into Hari nor dissolves into *prakṛti* but rests, unmoved, in its own grade of dependent being.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.23"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's commentary closely parallels Ramanuja's language here: fullness from the vision of the Self beyond the gunas (gunatirikata-atma-avalokana-trptatvat) produces natural udasinata (equanimity) toward non-Self objects. But in Pushti-marga the deeper resonance is prasada: the bhakta is not striving to be unmoved — Krishna's grace (pushti) itself holds him still. The gunas perform their functions (svakaryeshu prakashadishu) without the devotee's svarupa being entangled; he does not act in conformity with the gunas (na gunanuguna svAtmanA chestate) because his entire self-motion has been surrendered into Krsna's lila.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.23"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara frames this verse as the answer to the second question — 'how does the guna-atita conduct himself outwardly?' (kim-acara). Seated as pure witness-consciousness (sakshitaya asina), he is not displaced from his svarupa by any guna-product — by pleasure, pain, or any form of sukha-duhkha. The decisive inner knowledge is: 'the gunas move in their own affairs — there is simply no relation between them and me' (etair mama sambandha eva nasti). That viveka-jnana produces outer stillness: he does not stir (na inglate), does not waver.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.23"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana synthesizes Shankara's metaphysics with devotional interiority: the atma-vit is free from raga and dvesha and therefore seated in svarupa itself. The gunas — transformed into the forms of body, senses, and objects — move only among each other (parasparasmin vartante); 'just as for the self-luminous, the illuminated world has no binding relation — like a dream, this entire manifested display is inert and Maya-only (svapnavan mayamatras ca ayam bhasyaprapa-ncah jadah).' The person who thus settles into svarupa neither acts in line with guna-movements nor is touched by them — he is the self-luminous (svayamjyotih svabhavah), the absolutely real (paramarthasatya), the undivided.",
   "commentator": "Madhusudana Sarasvati"
  }
 },
 "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": "उदासीन",
   "role": "supporting",
   "other_verses_in_list": [
    "6.9",
    "9.9",
    "12.16"
   ]
  },
  {
   "list": "तिष्ठति",
   "role": "supporting",
   "other_verses_in_list": [
    "3.18",
    "13.13",
    "18.61"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "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 (sandhi'd compound → prefix-√root canonical)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "avatiṣṭhati: avasthā -> ava-√sthā"
    ]
   },
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "āsīnaḥ: ās -> √ās",
     "vicālyate: vicālay -> vi-√cālay",
     "vartante: vṛt -> √vṛt",
     "iṅgate: iṅg -> √iṅg"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.918090Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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"
   }
  ]
 },
 "so_what_questions": [
  "If the gunas 'move among themselves' without touching the Self, what exactly is doing the observing — and can that observer ever be said to act at all?",
  "Shankara and Ramanuja agree on the outer posture (udasina, not agitated) but disagree on what grounds it — pure jnana versus devotional satisfaction (trpti). Does the grounding change what the stillness feels like from inside?",
  "Sridhara says the guna-atita knows 'there is no relation between the gunas and me' — is this a cognitive event, an emotional stabilization, or something else? How would you know you had arrived at it?",
  "Madhusudana's dream-analogy (svapnavat) places the entire phenomenal world in the class of Maya. What is the ethical consequence: if the body-mind complex is dream-stuff, does harm done through it still matter?",
  "Ramanuja names dvesha and akanksha as the two specific mechanisms by which gunas destabilize a person. Are there guna-movements that destabilize without going through either aversion or longing?",
  "The verse says the guna-atita 'does not stir' (na inglate). Is this a description of the jivanmukta's continuous state, or a moment-by-moment practice that can be entered and exited?",
  "Every school here describes equanimity as satisfied witnessing rather than suppression. What is the difference between someone who is unmoved because they have understood, and someone who is unmoved because they are dissociated?"
 ],
 "everyday_applications": {
  "advaita": "When a colleague's criticism lands and the old inner turbulence rises, try Shankara's precise move: locate the one who is noticing the turbulence. That witness has not been moved. The disturbance belongs to the instrument — the manas (mind-stuff) — not to you. Practice returning to that witnessing position each time the guna-product (agitation, pride, pleasure) tries to relocate your identity into itself.",
  "viśiṣṭādvaita": "Ramanuja names the two specific hooks — longing (akanksha) and aversion (dvesha) — that pull you off-center. Before a difficult conversation or a high-stakes decision, take a moment to ask: 'Am I moving toward this because I am craving an outcome, or away from it because I dread one?' Neither craving nor dread is your actual orientation toward Bhagavan. When you spot the hook, you can set it down without drama.",
  "dvaita": "In Madhva's frame, 'I am not the doer' is not a metaphor — the jiva is genuinely dependent on Hari for every capacity. Practically: when you catch yourself claiming personal credit for a good outcome or carrying personal guilt for a failure, ask whether you are confusing yourself (the dependent jiva) with Hari (the sole independent agent). The correction is not passivity but re-attribution — the gunas moved, Hari moved them, you witnessed.",
  "śuddhādvaita": "Vallabha's Pushti-marga adds a note of grace: you do not have to generate this equanimity by force of practice. Ask instead for Krishna's prasada to hold you. When a wave of strong emotion (a guna-surge) hits, the Pushti response is not 'I must become unmoved' but 'let Krishna's grace be the stillness.' That shift from self-effort to surrender is the specific flavor of Shuddhadvaita equanimity.",
  "bhakti": "Sridhara's key phrase is 'there is simply no relation between the gunas and me' — not 'I must suppress the gunas' but 'I recognize they have no jurisdiction over what I am.' Try naming this in the moment: when a mood or craving arises, say inwardly 'this is a guna moving in its own domain.' You are not fighting it; you are accurately classifying it. That classification, consistently applied, is the bhakti practitioner's version of viveka.",
  "advaita-bhakti": "Madhusudana's dream-analogy is a practical tool: when you are in the grip of a strongly pleasant or painful experience, briefly invoke the question 'is this like a dream?' Not to dismiss it as unreal but to loosen its claim that it is the whole of reality. The self-luminous witness (svayamjyotih) is not extinguished by the dream-content. With that recognition held lightly, you can re-engage the situation with less reactivity — which is what 'not stirring' (na inglate) looks like in ordinary life."
 },
 "primary_meaning": "He sits like a bystander, undisturbed by the gunas, knowing that the gunas move only among themselves and have nothing to do with him."
}