{
  "verse_id": "8.4",
  "mūla": {
    "devanāgarī": "अधिभूतं क्षरो भावः पुरुषश् चाधिदैवतम् | अधियज्ञो ऽहम् एवात्र देहे देह-भृतां वर",
    "iast": "adhibhūtaṃ kṣaro bhāvaḥ puruṣaś cādhidaivatam | adhiyajño 'ham evātra dehe deha-bhṛtāṃ vara",
    "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 4",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "adhibhūtam",
      "lemma": "adhibhūta",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अधिभूतम्"
    },
    {
      "surface_form": "kṣaraḥ",
      "lemma": "kṣara",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षरः"
    },
    {
      "surface_form": "bhāvaḥ",
      "lemma": "bhāva",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यत्किञ्चित् जनिमत् वस्तु इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "वियदादिभूतेषु वर्तमानः तत्परिणामविशेषः क्षरणस्वभावो विलक्षणः शब्दस्पर्शादिः साश्रयः विलक्षणाः साश्रयाः शब्दस्पर्शरूपरसग",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
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        },
        {
          "sense": "। उत्पत्तिमान्पदार्थो नाशवान् पदार्थ इति प्रत्येकमुत्तरम्। सर्वभूतानामध्यात्मत्वान्न ग्रहणम्। नन्वव्यक्तमपि सशरीरान् जीव",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "भूताधिकृतः क्षरणस्वभावो भौतिकः पदार्थः युष्मदादिविराडन्तः किञ्च पुरुषो जीवोऽत्रात्मा सर्वत्रास्त्यधिदैवतं (सर्वेषामधिदै",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        }
      ],
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      "surface_devanagari": "भावः"
    },
    {
      "surface_form": "puruṣaḥ",
      "lemma": "puruṣa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पुरुषः"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "adhidaivatam",
      "lemma": "adhidaivata",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अधिदैवतम्"
    },
    {
      "surface_form": "adhiyajñaḥ",
      "lemma": "adhiyajña",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अधियज्ञः"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "atra",
      "lemma": "atra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अत्र"
    },
    {
      "surface_form": "dehe",
      "lemma": "deha",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यो यज्ञः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "इत्यनेन विवक्षितमिति दर्शयति -- अत्रेन्द्रादाविति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
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        }
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      "theme_lists": [],
      "surface_devanagari": "देहे"
    },
    {
      "surface_form": "deha",
      "lemma": "deha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "देह"
    },
    {
      "surface_form": "bhṛtām",
      "lemma": "bhṛt",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भृताम्"
    },
    {
      "surface_form": "vara",
      "lemma": "vara",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वर"
    }
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    {
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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_8.4",
        "anandgiri_8.4"
      ],
      "score": 0.5,
      "english_rendering": "The perishable (kṣara, 'that which flows away') refers to every born thing — body, world, all that has arisen. The cosmic Person (Hiraṇyagarbha, the aggregate of individual instruments) presides over the deities. The adhiyajña — the deity named Viṣṇu who pervades all sacrifice — is none other than I, residing within this body; for sacrifice is accomplished through the body and therefore has the body as its locus.",
      "divergence_note": "Shankara bhāṣya present and used directly."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_8.4",
        "vedantadeshika_8.4"
      ],
      "score": 0.5,
      "english_rendering": "The transient adhibhūta — the specific modifications of space and the elements, with their substrates of sound-touch-form-taste-smell — is what the seekers of sovereignty are to contemplate as their attainment. The adhidaivata is the Person who lords over Indra, Prajāpati and all the gods, the supreme enjoyer of these sense-qualities. And the adhiyajña — I Myself — am worshipped through all yajñas, dwelling as inner self within Indra and all my body-formed deities.",
      "divergence_note": "Rāmānuja bhāṣya present and used directly."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_8.4",
        "jayatirtha_8.4"
      ],
      "score": 0.5,
      "english_rendering": "The adhibhūta is that destructible product-object (kārya-padārtha) which governs embodied jīvas; even the unmanifest (avyakta) undergoes the destruction called anyathābhāva. The adhidaivata is either Saṅkarṣaṇa or Brahmā — the jīva who, dwelling in the body (puri śayana), rules all the gods. As the sole enjoyer of all sacrifices (bhoktr of yajña-tapas), Hari alone is the true adhiyajña; the phrase 'in this body' distinguishes Him from the familiar fire-deities who are secondary adhiyajñas.",
      "divergence_note": "Madhva bhāṣya present and used directly."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_8.4"
      ],
      "score": 0.5,
      "english_rendering": "The adhibhūta is the entire phenomenal range — from the cosmic Virāṭ down to the subtlest object — characterised by perishing. The puruṣa-jīva, as the universal enjoyer of sound and other sense-qualities, constitutes the adhidaivata shared by all; the solar and other presiding deities are included by implication. I, the adhiyajña, am the very ātman of all beings presiding as inner-controller (antaryāmin) — worshipped through sacrifice, the one who pervades the entire body of creation.",
      "divergence_note": "Vallabha bhāṣya present and used directly."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_8.4"
      ],
      "score": 0.5,
      "english_rendering": "The perishable adhibhūta is every transient object — body and all composites — that exists in relation to beings. The adhidaivata is the Vairāja-Puruṣa (cosmic person) dwelling at the centre of the solar orb, lord over all partial deities who are His own portions. I, as antaryāmin (inner-controller), reside in this body and am the adhiyajña — the presiding deity of sacrifice who sets all ritual activity in motion and bestows its fruits.",
      "divergence_note": "Śrīdhara bhāṣya present; rendering uses Sanskrit prose content only — payload may contain HTML/JS artifacts in surrounding markup, excluded."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_8.4"
      ],
      "score": 0.5,
      "english_rendering": "The perishing adhibhūta is every born thing; Hiraṇyagarbha — the aggregate-subtle-body, enabler of all individual instruments — is the adhidaivata, corroborated by śruti and smṛti. The adhiyajña is Viṣṇu, who presides over and distributes the fruits of all yajñas; and that Viṣṇu is none other than Vāsudeva — I Myself — not anyone distinct from Me. He dwells within the human body because sacrifice is accomplished through the human body (puruṣo vai yajñaḥ — 'the person indeed is the sacrifice'), resolving any doubt about whether He is within or without.",
      "divergence_note": "Madhusūdana bhāṣya present and used directly."
    }
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  "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": "पुरुष",
      "role": "supporting",
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    {
      "list": "सदसच्चाहम्",
      "role": "supporting",
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  "audit_trail": {
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    "fitted_weights": {
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      "b": 0.01,
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      "h": 0.0,
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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"
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    },
    "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)"
  },
  "so_what_questions": [
    "If the perishable adhibhūta includes everything born — including one's own sense-organs — what does that imply about building an identity around physical prowess, wealth, or social standing?",
    "Śaṅkara identifies the adhidaivata as Hiraṇyagarbha (the cosmic enabler of all instruments); Madhva names Saṅkarṣaṇa or Brahmā; Rāmānuja speaks of the supreme Person above Indra. Which identification matters for actual practice, and why do the schools diverge here?",
    "The adhiyajña is said to be Kṛṣṇa 'in this body' (atra dehe). Does that locate the divine as an inner witness, an inner controller, or something non-locatable — and how does each school answer this?",
    "Vallabha cites the Bhāgavata's triple division (ādhibhautika / ādhidaivika / ādhyātmika) as three faces of one reality. Does treating suffering as tri-causal (physical, cosmic, self-induced) change how one responds to it?",
    "Madhva insists that the familiar fire-deity is only a secondary adhiyajña and Hari alone is the true one. What is at stake — practically and theologically — in that distinction between proximate and ultimate presiding powers?",
    "Śrīdhara's two-birds image places a non-eating witness alongside the eating jīva on the same tree. In what situations does shifting from the 'eating bird' perspective to the 'witnessing bird' perspective actually change behaviour?",
    "All six commentators agree: the term 'best of embodied beings' (dehabhṛtāṁ vara) is addressed to Arjuna as a mark of qualification to receive this teaching. What is the verse implying about the relationship between the quality of the question and the depth of the answer?"
  ],
  "everyday_applications": {
    "advaita": "Before an important meeting or decision, pause and name what is kṣara (perishable) in the situation — the role, the outcome, the reputation at stake. Then locate what is witnessing all of it. This is not escapism; it is the Śaṅkara move of distinguishing the locus of action (the body) from the unlocated adhiyajña. Working from the second position reduces reactive decision-making without diminishing effort.",
    "viśiṣṭādvaita": "Rāmānuja frames the three categories as objects of contemplation for aspirants at different levels. Apply this at the dinner table: the flavours being tasted are adhibhūta; the sense-faculty enjoying them is adhidaivata; the gratitude directed to Bhagavān as the one actually being served is adhiyajña-awareness. A mundane meal becomes an act of kainkarya (service) simply by redirecting whose meal it really is.",
    "dvaita": "When you receive credit for an achievement, Madhva's framework inserts a clean conceptual step: the jīva is the proximate agent (adhidaivata level) but Hari is the actual bhoktr, the one in whose economy the action has meaning. Quietly acknowledging 'this fruit belongs to Hari' — not as performance but as structural fact — is the Dvaita practice this verse authorises. It is not self-deprecation; it is accurate accounting.",
    "śuddhādvaita": "Vallabha's insistence that the antaryāmin pervades 'the entire body of creation' means every interaction — with a difficult colleague, a broken appliance, an unexpected delay — is an interaction with Kṛṣṇa's body in some configuration. The Puṣṭi-mārga application is to stay in prasāda-awareness: not 'why is this happening to me' but 'what is being offered here.' This transforms irritation into attention.",
    "bhakti": "Śrīdhara's adhiyajña is the one who 'sets ritual activity in motion and bestows fruits' — meaning no effort is self-sufficient; there is always a presiding intelligence enabling the outcome. In a work context this becomes: complete your part fully, then genuinely release attachment to results because the adhiyajña — the one who actually dispenses outcomes — operates outside your control. This is not resignation; it is correct assignment of agency.",
    "advaita-bhakti": "Madhusūdana resolves the apparent paradox — 'the infinite dwells in this finite body' — through the śruti 'puruṣo vai yajñaḥ': the person is the sacrifice. Applied personally: every act of sustained attention you bring to another person (listening fully, responding carefully) is itself a yajña with you as both priest and locus. The adhiyajña is present precisely because you are present. This makes concentrated human engagement a form of non-dual worship requiring no altar."
  },
  "primary_meaning": "Everything perishable makes up the *adhibhūta*; the cosmic Person who lords over all gods is the *adhidaivata*; and I myself, present in this body, am the *adhiyajña*, presiding over all sacrifice."
}