{
 "verse_id": "15.17",
 "mūla": {
  "devanāgarī": "उत्तमः पुरुषस् त्व् अन्यः परमात्मेत्य् उदाहृतः | यो लोक-त्रयम् आविश्य बिभर्त्य् अव्यय ईश्वरः",
  "iast": "uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ | yo loka-trayam āviśya bibharty avyaya īśvaraḥ",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 17",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "uttamaḥ",
   "lemma": "uttama",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "उत्कृष्टतमः पुरुषस्तु अन्यः अत्यन्तविलक्षणः आभ्यां परमात्मा इति परमश्च असौ देहाद्यविद्याकृतात्मभ्यः, आत्मा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "पुरुषः तु ताभ्यां क्षराक्षरशब्दनिर्दिष्टाभ्यां बद्धमुक्तपुरुषाभ्याम् अन्यः अर्थान्तरभूतः परमात्मा इति उदाहृतः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "पुरुषस्त्वन्य इति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "पुरुषः परमात्मेत्युदाहृत इत्यन्वयः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उत्तमः"
  },
  {
   "surface_form": "puruṣaḥ",
   "lemma": "puruṣa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुरुषः"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "anyaḥ",
   "lemma": "anya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अत्यन्तविलक्षणः आभ्यां परमात्मा इति परमश्च असौ देहाद्यविद्याकृतात्मभ्यः, आत्मा",
     "school": "advaita",
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     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अर्थान्तरभूतः परमात्मा इति उदाहृतः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
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   "theme_lists": [],
   "surface_devanagari": "अन्यः"
  },
  {
   "surface_form": "paramātmā",
   "lemma": "paramātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परमात्मा"
  },
  {
   "surface_form": "iti",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "udāhṛtaḥ",
   "lemma": "ud-√āhṛ",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "उक्तः वेदान्तेषु",
     "school": "advaita",
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     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "।सर्वासु श्रुतिषु परमात्मा इति निर्देशाद् एव हि उत्तमः पुरुषो बद्धमुक्तपुरुषाभ्याम् अर्थान्तरभूतः इति अवगम्यते। कथम् यो",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उदाहृतः"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "loka",
   "lemma": "loka",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "लोक"
  },
  {
   "surface_form": "trayam",
   "lemma": "traya",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रयम्"
  },
  {
   "surface_form": "āviśya",
   "lemma": "āviś",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "प्रविश्य बिभर्ति स्वरूपसद्भावमात्रेण बिभर्ति धारयति अव्ययः न अस्य व्ययः विद्यते इति अव्ययः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "बिभर्ति लोक्यत इति लोकः तत्त्रयं लोकत्रयम् अचेतनं तत्संसृष्टः चेतनो मुक्तः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "स्वकीयया मायाशक्त्याऽधिष्ठाय बिभर्ति सत्तास्फूर्तिप्रदानेन धारयति पोषयति च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आविश्य"
  },
  {
   "surface_form": "bibharti",
   "lemma": "bhṛ",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बिभर्ति"
  },
  {
   "surface_form": "avyayaḥ",
   "lemma": "avyaya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्ययः"
  },
  {
   "surface_form": "īśvaraḥ",
   "lemma": "īśvara",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सर्वज्ञः नारायणाख्यः ईशनशीलः",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "च। अव्ययस्वभावो हि व्ययस्वभावाद् अचेतनात् तत्संबन्धेन तदनुसारिणः च चेतनाद् अचित्संबन्धयोग्यता पूर्वसंबन्धिनः मुक्तात् च",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सर्वस्य नियन्ता नारायणः स उत्तमः पुरुषः परमात्मेत्युदाहृत इत्यन्वयः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ईश्वरः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "13.22",
   "type": "cross-chapter thematic parallel",
   "score": 0.9071,
   "feature_breakdown": {
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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_15.17",
    "anandgiri_15.17"
   ],
   "score": 0.5,
   "english_rendering": "The uttama-purusa (supreme person) is entirely other than both — not merely different in degree but atyanata-vilaksana (absolutely distinct in kind) from all body-bound and ignorance-constructed selves. Called Paramatman in the Vedanta-s, this one enters the three worlds by its own caitanya-bala (power of pure consciousness) and sustains them by the sheer fact of its svarupa-sadbhava (self-luminous being) alone — not by effortful action. It is avyaya (inexhaustible), for no diminution is conceivable in pure consciousness; it is Isvara (omniscient Narayana), and this very one reveals itself as the uttama-purusa whose glory the name Purusottama declares."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.17",
    "vedantadeshika_15.17"
   ],
   "score": 0.5,
   "english_rendering": "The uttama-purusa is arthantara-bhuta (a categorically different reality) from both the ksara — bound jiva-s (conscious beings in samsara) — and the aksara — liberated jiva-s. All three orders of loka-traya are known from pramana: the acetana (insentient), the cetana bound to acit, and the mukta (freed). This uttama-purusa enters all three as their very atman and sustains them; because he is both vyapaka (pervasive) and bhartavya-bharta (the sustainer distinct from the sustained), he is necessarily other than them. Being avyaya (immune to the decline that acit and samsara-tainted cit undergo) and Isvara (controller), he is arthantara from even the liberated — truly Paramatman as every sruti declares."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.17",
    "jayatirtha_15.17"
   ],
   "score": 0.5,
   "english_rendering": "Among the ksara (jivas from Brahma downward), the aksara (Prakrti, the kutastha), and the third — the Uttama — the sruti-s themselves testify: 'prajapati-pramukhah sarva-jivah ksaro'ksarah puruso vai pradhanam / tad-uttamam canyam udaharanti jala-jalam matarisvanam ekam' (Sarkaraksa-sruti as cited by Madhva). The supreme Purusottama is that matarisvan, the single and unparalleled, praised as uttama — eternally and ontologically superior to both categories of finite beings. The jiva's dependence on Hari is absolute; no merging of identities is admissible."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_15.17"
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   "score": 0.5
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_15.17"
   ],
   "score": 0.5,
   "english_rendering": "This uttama-purusa is vilaksana (distinguished) from both ksara and aksara: from the ksara (acetana, insentient) he differs by being Atman of all beings; from the aksara (the conscious enjoyer) he differs by being parama (supreme). The sruti-s name him Paramatman precisely because both differentiations hold simultaneously. As Isvara — iksana-sila (whose nature is to govern) — and as avyaya (without modification), he enters and sustains the entire loka-traya. Knowing him thus is the goal for which both ksara and aksara were described in the preceding verses."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_15.17"
   ],
   "score": 0.5,
   "english_rendering": "The uttama-purusa is untouched by the defects of both upadhi-s — neither the jadya (inertness) of ksara nor the limitation of aksara taints him; he is the nityasuddha-buddha-mukta (eternally pure, awakened, free) third caitanya-rasi who illuminates both. The Vedanta-s name him Paramatman because he surpasses all five avidya-kalpita kosas (from annamaya to anandamaya) and stands as 'brahma-puccham pratistha' — pure, uncreated consciousness. Entering the three worlds by his own maya-sakti, he sustains them by granting satta (being) and sphurti (luminosity); as avyaya Isvara — Narayana, controller of all — this one alone is Purusottama."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
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  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
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  {
   "list": "अव्यय",
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 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-shankara",
    "bg-ramanuja",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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    "scope": "word_by_word[].lemma",
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 },
 "so_what_questions": [
  "If Purusottama is atyanata-vilaksana from both ksara and aksara, what does it mean in practice to 'relate' to him — can a finite being actually have a relationship with what is categorically beyond both bound and free?",
  "The three schools (Advaita, Visistadvaita, Dvaita) all accept that Purusottama is 'other' than aksara — yet they disagree on whether aksara is a form of Brahman, a class of liberated jivas, or Prakrti. What rides on that disagreement for the spiritual path?",
  "Sustaining the three worlds 'by entering' (avisya) — is this an act of will, or is it simply what Purusottama is? What is the difference between sustaining the world as an omnipotent decision versus as an inescapable nature?",
  "Madhva cites a Vedic text (Sarkaraksa-sruti) that Sankara and Ramanuja do not foreground here. What does the divergence in proof-texts tell us about how each school constructs doctrinal authority?",
  "Vallabha says even the terms 'bound' and 'free' belong to Purusottama's maya-play, not to his ultimate reality. If that is so, whose liberation are we pursuing — and does the question even make sense?",
  "Madhusudan describes Purusottama as the 'illuminator of both' ksara and aksara. How does illuminating two opposite categories without belonging to either relate to the function of a teacher or a witness in one's own inner life?",
  "All six schools agree Purusottama is avyaya (inexhaustible, without decline). In a world where everything visible decays, what cognitive or contemplative work is required to hold avyaya as a live reality rather than an abstract label?"
 ],
 "everyday_applications": {
  "advaita": "When your sense of self feels eroded by circumstance — loss, failure, aging — notice that what erodes is always a body-bound or role-defined self (ksara). Practice resting attention in the witness-awareness that sees the erosion without being eroded: that is the svarupa-sadbhava the verse points at. It asks nothing of you except that you stop confusing yourself with what changes.",
  "visistadvaita": "In any sustained relationship — with family, a team, a community — try holding both poles: you are distinct from the people you serve (not dissolved into them), and yet you enter their world fully and bear it. This is the antarya-min pattern: distinct sustainer, intimate presence. Purusottama models what excellent care looks like structurally.",
  "dvaita": "Before a decision that feels too large for you, locate the clear acknowledgment: 'I am not the source of the competence this requires.' That acknowledgment is not defeat — it is the Dvaita clarity that the jiva's power is always borrowed. Act with full energy and ascribe the result to Hari: this is not passivity but accurate bookkeeping.",
  "suddhadvaitabhakti": "When you catch yourself labelling an experience as 'bondage' or 'freedom', pause and ask whether those labels are describing reality or your current vantage point inside maya. Vallabha's point: even the map of bound-and-free is drawn in Krsna's hand. This can loosen the grip of spiritual self-judgment without dissolving motivation.",
  "bhakti": "Use the two-fold distinction as a diagnostics tool in daily life: when you feel driven by unconscious habit (ksara-mode) and when you feel you are the free observer standing apart (aksara-mode). Neither is the ultimate address. The one who notices both modes without residing in either — that noticing is the gesture toward Paramatman the verse describes.",
  "advaita-bhakti": "In contemplative practice, the instruction from Madhusudan is: go past all five layers of self-experience (body, breath, mind, intellect, bliss) without stopping at any of them, because Purusottama is beyond all five kosas. This is not a negation of experience but a refusal to mistake any experiential layer for the final ground. Hold each layer lightly, keep moving."
 },
 "primary_meaning": "But there is a third, the highest Person, called *Paramātman*, who enters and sustains all three worlds while remaining inexhaustible, the eternal Lord."
}