{
  "verse_id": "5.9",
  "mūla": {
    "devanāgarī": "प्रलपन् विसृजन् गृह्णन्न् उन्मिषन् निमिषन्न् अपि | इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्",
    "iast": "pralapan visṛjan gṛhṇann unmiṣan nimiṣann api | indriyāṇīndriyārtheṣu vartanta iti dhārayan",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 9",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "pralapan",
      "lemma": "pra-√lap",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "विसृजन् गृह्णन् इति पादादिकर्मेन्द्रियव्यापाराः",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "प्रलपन्"
    },
    {
      "surface_form": "visṛjan",
      "lemma": "vi-√sṛj",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "गृह्णन् इति पादादिकर्मेन्द्रियव्यापाराः",
          "school": "viśiṣṭādvaita",
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      "surface_devanagari": "विसृजन्"
    },
    {
      "surface_form": "gṛhṇan",
      "lemma": "√grah",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "इति पादादिकर्मेन्द्रियव्यापाराः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
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      "theme_lists": [],
      "surface_devanagari": "गृह्णन्"
    },
    {
      "surface_form": "unmiṣan",
      "lemma": "√unmiṣ",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "निमिषन् इति तुप्राणव्यापाराः",
          "school": "viśiṣṭādvaita",
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      "surface_devanagari": "उन्मिषन्"
    },
    {
      "surface_form": "nimiṣan",
      "lemma": "ni-√miṣ",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "इति तुप्राणव्यापाराः",
          "school": "viśiṣṭādvaita",
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      "theme_lists": [],
      "surface_devanagari": "निमिषन्"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "indriyāṇi",
      "lemma": "indriya",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रियाणि"
    },
    {
      "surface_form": "indriyārtheṣu",
      "lemma": "indriyārtha",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रियार्थेषु"
    },
    {
      "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": "dhārayan",
      "lemma": "√dhāray",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "अनुसन्दधानो न अहं किञ्चित् करोमि इति मन्येत",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        }
      ],
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      "surface_devanagari": "धारयन्"
    }
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    },
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      "verse": "13.19",
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    },
    {
      "verse": "4.30",
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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_5.9",
        "anandgiri_5.9"
      ],
      "score": 0.5,
      "english_rendering": "The knower of truth (tattva-vit) — one who has realized the ātman's real nature — holds firm the understanding that the senses alone move among their objects: seeing, hearing, touching, smelling, eating, walking, speaking, releasing, grasping, sleeping, breathing, blinking — none of this is his doing. Śaṅkara insists that for such a seer, who perceives only non-action (akarma) in every bodily movement, the sole qualification is complete renunciation of action, because he has seen the falsity of agency, just as one who knows a mirage carries no vessel to fill it. Any residual sense of 'I act' belongs only to the non-knower still engaged in karma-yoga as a preparatory discipline.",
      "divergence_note": "Śaṅkara: 'sarvakāryakaraṇaceṣṭāsu karmasu akarmaiva paśyataḥ samyagdarśinaḥ tasya sarvakarmasan-nyāse eva adhikāraḥ' — the correct seer's only entitlement is full renunciation, because agency has been seen through."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.9",
        "vedantadeshika_5.9"
      ],
      "score": 0.5,
      "english_rendering": "The ātman-knower, whose essential nature is pure awareness (jñāna-eka-svabhāva), continuously holds in mind (anu-sandhāna) that it is the sense-organs and the prāṇas — not the self — that are engaged with their respective objects; his self-authorship of action is an artefact of his contingent connection to karma-bound sense-organs, not an expression of his intrinsic nature. Rāmānuja therefore reads 'I do nothing' not as nihilism but as precise ontological discrimination: the self's real nature is undimmed awareness, and the instrumental apparatus belongs to Bhagavān's body of which the jīva is a mode (viśeṣaṇa). This discrimination is the foundation for pure kainkarya — service offered as the body's natural expression without any appropriation of doership.",
      "divergence_note": "Rāmānuja: 'jñānaikasvabhāvasya mama karmamūlendriyaprāṇasambandha-kṛtam īdṛśaṃ kartṛtvam na svarūpaprayuktam iti manyeta' — this doership is caused by the connection to karma-based organs, not by the self's own nature."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.9",
        "jayatirtha_5.9"
      ],
      "score": 0.5,
      "english_rendering": "Madhva's note on this verse is terse — he treats 5.8–5.9 together as a clarification of renunciation (sannyāsa) — but the Dvaita reading builds from the twin premise that the jīva is eternally, irreducibly distinct from Hari and that all faculties belong ultimately to Him. The jīva who correctly understands 'I do nothing' is not collapsing jīva into Brahman but rather recognizing that every sense-movement is Hari's sovereign operation running through a dependent instrument; the jīva's role is witness and worshipper, never independent agent. True sannyāsa in the Madhva frame is therefore a surrender of the false claim to independent agency, not absorption into an undifferentiated absolute.",
      "divergence_note": "Madhva (5.8–5.9): 'sannyāsaṃ spaṣṭayati punaḥ ślokadvayena' — he uses both verses to clarify what renunciation actually means, leaving detailed sense-analysis implicit."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.9"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the entire catalogue of sense-movements as the unfolding of Kṛṣṇa's own prasāda (grace-gift) — the body is not the practitioner's instrument but Kṛṣṇa's ongoing līlā (divine play) passing through it. The practitioner who holds 'the senses move in their objects, not I' is not exercising philosophical detachment but receiving the recognition that Kṛṣṇa alone acts; all blinking, breathing, grasping is His gesture. Vallabha cites Brahma-Sūtra 4.1.13 to confirm that past and present karma neither cling nor destroy for one established in this non-dual service-recognition, so the apparent contradiction between 'doing everything' and 'being unstained' dissolves.",
      "divergence_note": "Vallabha: 'svaviṣayeṣu hīmānīndriyāṇi pravartante nāham iti... karmabhirna sa badhyate' — the senses move in their domain, not 'I'; he is not bound by actions."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.9"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara gives the verse its most anatomically complete reading: the five jñāna-indriya (sense-organs of knowledge) account for seeing, hearing, touching, smelling, tasting; the five karma-indriya (organs of action) account for walking, speaking, releasing, grasping; the prāṇa (vital breath) accounts for breathing; the subordinate prāṇas such as kūrma account for blinking; and the inner faculty accounts for sleep. The karma-yogin who has progressively become a tattva-knower (tattva-vit) holds by firm understanding (niścita-dhāraṇā) that all this belongs to the instrument-complex, not the self, and so — though fully active — is not stained, because the Brahma-Sūtra (4.1.13) confirms that past and present karma neither adhere nor destroy for such a knower.",
      "divergence_note": "Śrīdhara: 'karmayogena yuktaḥ krameṇa tattvavid-bhūtvā... indriyāṇīndriyārtheṣu vartanta iti dhārayan... kiñcidapyahaṃ na karomīti manyeta' — through karma-yoga one progressively becomes a knower and holds this understanding."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.9"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana provides the most systematic phenomenological map, explicitly assigning each verbal participle in 5.8–5.9 to its organ: seeing/hearing/touching/smelling/eating to the five jñāna-indriya; walking/speaking/releasing/grasping to the five karma-indriya; breathing to the prāṇa-pañcaka (five vital airs); blinking to the nāga-kūrma group of subordinate vital airs; sleeping to the inner fourfold apparatus (antaḥkaraṇa-catuṣṭaya). He then synthesizes the Advaita conclusion with bhakti sensibility: because the ātman is non-agent across all these operations, acting while unstained is not a contradiction but a direct consequence — and this non-contradiction is itself the theological ground on which Kṛṣṇa-devotion can be total, surrendering even the pretense of doership to the Lord.",
      "divergence_note": "Madhusūdana: 'yasmāt sarvavyāpāreṣvapyātmano'kartṛtvameva paśyati ataḥ kurvannapi na lipyata iti yuktamevoktam' — because the ātman's non-agency is seen across all operations, 'acting yet unstained' is precisely correct."
    }
  },
  "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": "इन्द्रियाणि",
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      "other_verses_in_list": [
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    {
      "list": "इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्",
      "role": "supporting",
      "other_verses_in_list": [
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        "5.8"
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        "5.8",
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        "5.8"
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        "3.28",
        "5.8"
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    {
      "list": "पश्यन्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.38",
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        "5.8",
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        "13.24",
        "13.28",
        "15.10",
        "15.11"
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    {
      "list": "मन्यते",
      "role": "supporting",
      "other_verses_in_list": [
        "2.19",
        "3.27",
        "5.8",
        "6.22",
        "18.32"
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    {
      "list": "मन्येत",
      "role": "supporting",
      "other_verses_in_list": [
        "3.27",
        "5.8"
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    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
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      "b": 0.01,
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    },
    "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": [
          "pralapan: pralap -> pra-√lap",
          "visṛjan: visṛj -> vi-√sṛj",
          "gṛhṇan: grah -> √grah",
          "unmiṣan: unmiṣ -> √unmiṣ",
          "nimiṣan: nimiṣ -> ni-√miṣ",
          "vartante: vṛt -> √vṛt",
          "dhārayan: dhāray -> √dhāray"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the senses operate on their own — like rivers flowing to the sea — what exactly does the 'I' contribute when I say 'I decided to do that'?",
    "Śaṅkara says a mirage-knower no longer fetches water from it; where in your own life are you still 'fetching water' from a process that has already been seen through?",
    "Rāmānuja distinguishes the ātman's intrinsic nature from its instrumental entanglement; which of your habitual self-definitions are actually descriptions of the instrument, not the self?",
    "The verse lists blinking alongside speaking and walking — why does Kṛṣṇa include involuntary reflexes in a teaching about karma and doership?",
    "Madhusūdana assigns sleeping (svapan) to the antaḥkaraṇa (inner apparatus); if the inner faculty itself is an instrument, who — or what — is awake during deep sleep?",
    "All six schools agree that action continues even after agency is released; what would change, concretely, in how you work or speak if you genuinely held 'the organ is acting, not I'?",
    "Vallabha reads every sense-movement as Kṛṣṇa's prasāda; Śaṅkara reads it as proof that action is ultimately unreal for the knower — can both be simultaneously true, and what difference does the framing make in practice?"
  ],
  "everyday_applications": {
    "advaita": "When a difficult conversation erupts — sharp words fly out before reflection catches them — instead of adding a second layer of guilt ('I said that, I am that'), pause and observe: the speech-organ (vāgindriya) discharged; the ātman was the witness-space in which it occurred. Use this not as excuse but as a precise diagnostic: the organ acted from conditioning; the self was not authored by it. This is Śaṅkara's 'mirage-knower' principle applied to reactive speech.",
    "viśiṣṭādvaita": "In professional service — drafting, coding, teaching, caregiving — hold Rāmānuja's anu-sandhāna (continuous recollection): 'my faculty of analysis is operating; my intrinsic nature as awareness is not diminished or enhanced by the output quality.' This is not indifference to excellence; it is offering the faculty's full capacity without appropriating the result as a badge of personal worth. Kainkarya (service) flows most cleanly when the servant stops claiming ownership of the service.",
    "dvaita": "When you find yourself in a role of authority — managing a team, parenting, leading a community — Madhva's frame asks: are you acting as Hari's dependent instrument, whose decisions must be filtered through dharmic accountability, or as an independent agent whose will is self-authorizing? Practically: before a consequential decision, one deliberate pause to ask 'is this Hari's will or my preference?' is not piety-theater; it is the structural check that Dvaita's eternal jīva-Hari distinction requires.",
    "śuddhādvaita": "Vallabha's application is most accessible in creative work — music, cooking, writing, craft. When the work 'flows' and the maker disappears, that is not metaphor; it is the Puṣṭi-mārga recognition that Kṛṣṇa is playing through the instrument. Cultivate the conditions (rāga, bhāva, practice) that let this happen more often — not to claim credit for the flow-state but to offer the instrument in readiness for it.",
    "bhakti": "Śrīdhara's anatomical mapping — assigning each organ to its function — becomes a contemplative body-scan during physical exertion (exercise, yoga, manual work). Mentally assign each movement: feet walk, lungs breathe, hands grip. This is not dissociation; it is the progressive habit Śrīdhara describes as 'the karma-yogin who step by step becomes a knower.' The body is not denied — it is seen clearly.",
    "advaita-bhakti": "Madhusūdana's synthesis is most useful at the boundary of exhaustion or grief — when the antaḥkaraṇa (inner apparatus) itself feels overloaded. His systematic mapping confirms that even the inner faculty's distress belongs to the instrument, not the ātman. This is not spiritual bypassing of emotion; it is the Advaita-bhakti move of holding emotion in the larger space of awareness, allowing full feeling without being constituted by it, and returning to Kṛṣṇa-orientation from within the feeling rather than against it."
  },
  "primary_meaning": "Even while speaking, releasing, grasping, blinking, the knower holds one thought steady: it is the senses moving among their objects, not the self acting."
}