{
  "verse_id": "15.9",
  "mūla": {
    "devanāgarī": "श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणम् एव च | अधिष्ठाय मनश् चायं विषयान् उपसेवते",
    "iast": "śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca | adhiṣṭhāya manaś cāyaṃ viṣayān upasevate",
    "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 9",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "śrotram",
      "lemma": "śrotra",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "श्रोत्रम्"
    },
    {
      "surface_form": "cakṣuḥ",
      "lemma": "cakṣus",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "स्पर्शनं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "स्पर्शनं",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "चक्षुः"
    },
    {
      "surface_form": "sparśanam",
      "lemma": "sparśana",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्पर्शनम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "rasanam",
      "lemma": "rasana",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "रसनम्"
    },
    {
      "surface_form": "ghrāṇam",
      "lemma": "ghrāṇa",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "घ्राणम्"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "adhiṣṭhāya",
      "lemma": "adhiṣṭhā",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "देहस्थः विषयान् शब्दादीन् उपसेवते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "स्वस्वविषयवृत्त्यनुगुणानि कृत्वा तान् शब्दादीन् विषयान् उपसेवते उपभुंक्ते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अधिष्ठाय"
    },
    {
      "surface_form": "manaḥ",
      "lemma": "manas",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनः"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "ayam",
      "lemma": "idam",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अयम्"
    },
    {
      "surface_form": "viṣayān",
      "lemma": "viṣaya",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "शब्दादीन् उपसेवते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "उपसेवते उपभुंक्ते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "शब्दादीनयं जीव उपसेवते भुंक्ते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विषयान्"
    },
    {
      "surface_form": "upasevate",
      "lemma": "upa-√sev",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "।।एवं देहगतं देहात् --,",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "उपभुंक्ते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "भुंक्ते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उपसेवते"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "5.27",
      "type": "long-distance thematic echo",
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      "verse": "2.59",
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    {
      "verse": "10.18",
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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_15.9",
        "anandgiri_15.9"
      ],
      "score": 0.5,
      "english_rendering": "The jiva (individual self), stationed within the body, presides over the five sense-organs — shrotra (hearing), chakshu (sight), sparshanana (touch), rasana (taste), and ghrana (smell) — together with manas (mind) as sixth, and through these instruments experiences the sense-objects beginning with sound. Shankara reads 'adhishtaya' (having presided over) as indicating that the jiva does not merely possess but governs the instruments, though that governance is itself superimposed on the non-dual Atman. The entire circuit of sensation is thus a function of avidya (ignorance), dissolved when the substrate-Atman is discriminated from the sheaths."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_15.9",
        "vedantadeshika_15.9"
      ],
      "score": 0.5,
      "english_rendering": "The jiva, taking up the six instruments — the five jnanendriyas (sense-faculties) with manas (mind) as sixth — renders each instrument fit for its own proper object-class and thereby enjoys (upabhunkte) sounds and the remaining vishaya (sense-objects). Ramanuja's 'svashvavishajavrittyanuguna kritva' ('having made each apt to its own object-mode') emphasizes that the fitness of each faculty is itself a gift of Ishvara, the Inner Ruler; enjoyment is therefore not autonomous but constitutively dependent on Bhagavan's sustaining presence."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_15.9",
        "jayatirtha_15.9"
      ],
      "score": 0.5,
      "english_rendering": "The jiva experiences objects even through the avenues of the senses — hearing music as in the shruti cited by Madhva: 'Those who sing on the vina, they sing of Him.' The jiva enjoys only in the mode conditioned by the gunas (qualities of prakrti), and sin does not reach the devatas because the Lord Hari is the true enjoyer at the ground of all experience. Madhva's polemical point is that autonomous jiva-enjoyment is a category error: the jiva is always a dependent, and its sense-experience is worship only when that dependence is acknowledged."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_15.9"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the senses as instruments the jiva takes up — constituted by prakritic ahankara (cosmic self-sense) — and renders each fit for its object before enjoying the vishaya (sense-objects) including sound. The key Vallabha accent is that these very senses were 'taken and carried away' (grihitva gachchhati) from their divine origin, and the entire sensory circuit is therefore a fragment of Krishna's own svashakti (self-power); purification means recognizing each sensation as prasada (grace-gift) rather than personal acquisition."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_15.9"
      ],
      "score": 0.5,
      "english_rendering": "Shridhara reads the verse as simply mapping the jiva's instrument-set: the five bahyendriyas (external sense-organs) — shrotra, chakshu, sparshana, rasana, ghrana — plus the antahkarana (inner organ) manas, constitute the six means by which the jiva takes up and experiences the vishaya (sense-objects) beginning with sound. The bhakti inflection lies in the word 'upabhunkte' — the jiva's enjoyment is a conditioned borrowing, and the devotee redirects every sensation toward the Lord as its real destination."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_15.9"
      ],
      "score": 0.5,
      "english_rendering": "Madhusudana extends the list explicitly: shrotra, chakshu, sparshana, rasana, ghrana, and by the particle 'cha' (and) also the karmendriyas (action-organs) and prana (vital force), with manas as sixth, are all presided over — 'adhishthaya' meaning 'having made these its seat' — and the jiva enjoys the vishaya beginning with sound. The synthesis: Advaita sees this sensory web as avidya-rooted superimposition, while bhakti sees it as the very arena in which the jiva may offer every act of perception back to Krishna, converting samsara-bhoga (worldly enjoyment) into bhakti-yoga."
    }
  },
  "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": "स्पर्श",
      "role": "supporting",
      "other_verses_in_list": [
        "2.14",
        "5.21",
        "5.22",
        "5.27",
        "6.28"
      ]
    }
  ],
  "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 (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "upasevate: upasev -> upa-√sev"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If manas (mind) is the sixth sense alongside the five external organs, what does it mean to 'hear' a thought rather than merely think it — and does meditation on this distinction loosen the grip of mental noise?",
    "Each school agrees the jiva 'presides over' rather than 'is' the senses — what practical difference does it make to hold sensory experience as something you govern versus something you are?",
    "Madhva's sruti citation maps sensory experience onto worship — can you find one ordinary sensory act today (a meal, a piece of music) and trace whether it pointed toward or away from that orientation?",
    "Vallabha reads every sensation as a fragment of divine sakti (power) taken and carried away — how does treating a pleasant sensation as prasada (grace-gift) rather than personal acquisition change your relationship to pleasure?",
    "Shankara locates the entire sensory circuit in avidya (ignorance) — does identifying a moment of sense-craving as an avidya-construct dissolve it, or does that move itself require the jnana (knowledge) that is the fruit rather than the instrument of the practice?",
    "Ramanuja insists the very fitness of each faculty for its object is Ishvara's gift — how does locating the 'working order' of your senses in Bhagavan rather than in yourself affect how you respond when a sense faculty is impaired or lost?",
    "All six renderings agree that the jiva travels with this sensory toolkit across lives (BG 15.8 establishes the migration) — does knowing that the ears and eyes you carry now were carried before, and will be carried again, change how you treat them?"
  ],
  "everyday_applications": {
    "advaita": "Before the first input of the day — the alarm, the first screen, the first taste — pause and ask: 'Who is presiding over this sense right now?' The Shankara application is to insert the discriminating question between stimulus and response, interrupting the automatic identification of Atman with the sense-instrument.",
    "vishishtadvaita": "When a faculty works well — sharp hearing, clear sight, steady mind — Ramanuja's reading turns that working-order into a site of gratitude toward Ishvara rather than self-congratulation. Actively attribute the fitness of each functioning sense to the Inner Ruler, and let that attribution be a moment of kainkarya (service-orientation).",
    "dvaita": "In a moment of sensory pleasure — music, good food, a beautiful scene — Madhva's application is to ask: 'Is this enjoyment in the mode of the gunas (qualities), or is it tending toward Hari?' The exercise is to deliberately offer the perception upward, converting a moment of bhoga (enjoyment) into a moment of remembrance of the Lord as ground of all experience.",
    "shuddhadvaita": "Vallabha's application: when a sensation arrives as pleasant, resist calling it 'mine.' Say inwardly: 'This was taken from the svashakti (self-power) of Krishna and is being returned to me as prasada (grace-gift).' Over repeated practice the ahankara-knot loosens because the ownership-claim is repeatedly declined.",
    "bhakti": "Shridhara's balance suggests an accessible bhakti-practice: at the end of each day, name one thing heard, one seen, one tasted, and ask whether that sensory moment drew you toward or away from the Divine. The practice is not suppression but redirection — the antahkarana (inner organ) learning to orient its intake.",
    "advaita-bhakti": "Madhusudana adds prana (vital force) and the karmendriyas (action-organs) to the list — so the application widens: not just what you perceive but what you do and how you breathe is included in the 'sensory bundle' that travels with the jiva. A Madhusudana-inflected sadhana (practice) is to bracket one full sensory-motor sequence (a walk, a conversation) and hold the question: 'Is this bundle being used as avidya (ignorance) or as bhakti (devotion)?'"
  },
  "primary_meaning": "Presiding over hearing, sight, touch, taste, and smell, with mind as the sixth, the embodied self moves through and enjoys the objects of the senses."
}