{
 "verse_id": "13.20",
 "mūla": {
  "devanāgarī": "कार्य-करण-कर्तृत्वे हेतुः प्रकृतिर् उच्यते | पुरुषः सुख-दुःखानां भोक्तृत्वे हेतुर् उच्यते",
  "iast": "kārya-karaṇa-kartṛtve hetuḥ prakṛtir ucyate | puruṣaḥ sukha-duḥkhānāṃ bhoktṛtve hetur ucyate",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 20",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "kārya",
   "lemma": "kārya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कार्य"
  },
  {
   "surface_form": "karaṇa",
   "lemma": "karaṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "करण"
  },
  {
   "surface_form": "kartṛ",
   "lemma": "kartṛ",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्तृ"
  },
  {
   "surface_form": "tve",
   "lemma": "tva",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वे"
  },
  {
   "surface_form": "hetuḥ",
   "lemma": "hetu",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", पुरुषाधिष्ठितक्षेत्राकारपरिणतप्रकृत्याश्रया भोगसाधनभूता क्रिया इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हेतुः"
  },
  {
   "surface_form": "prakṛtiḥ",
   "lemma": "prakṛti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतिः"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  },
  {
   "surface_form": "puruṣaḥ",
   "lemma": "puruṣa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सुखदुःखानां भोक्तृत्वे",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्रकृतिं लीलया क्रीडया",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पुरुषः"
  },
  {
   "surface_form": "sukha",
   "lemma": "sukha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुख"
  },
  {
   "surface_form": "duḥkhānām",
   "lemma": "duḥkha",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुःखानाम्"
  },
  {
   "surface_form": "bhoktṛ",
   "lemma": "bhoktṛ",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भोक्तृ"
  },
  {
   "surface_form": "tve",
   "lemma": "tva",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वे"
  },
  {
   "surface_form": "hetuḥ",
   "lemma": "hetu",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", पुरुषाधिष्ठितक्षेत्राकारपरिणतप्रकृत्याश्रया भोगसाधनभूता क्रिया इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हेतुः"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "8.1",
   "type": "cross-chapter thematic parallel",
   "score": 0.9116,
   "feature_breakdown": {
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   "verse": "13.19",
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   "verse": "3.5",
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  {
   "verse": "13.21",
   "type": "next-verse continuation",
   "score": 0.9041,
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    "vocative": 0.0,
    "substring": 0.0,
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  {
   "verse": "2.43",
   "type": "semantic neighbor",
   "score": 0.9031,
   "feature_breakdown": {
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    "theme_graph": 0.0,
    "vocative": 0.0,
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  {
   "verse": "2.15",
   "type": "long-distance thematic echo",
   "score": 0.9026,
   "feature_breakdown": {
    "cosine": 0.8426,
    "theme_graph": 1.0,
    "vocative": 0.0,
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    "lemma_overlap": 12.4667,
    "stem_prefix": 5.0
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  },
  {
   "verse": "14.16",
   "type": "shared-vocabulary echo",
   "score": 0.9021,
   "feature_breakdown": {
    "cosine": 0.8721,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.5482,
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  {
   "verse": "2.65",
   "type": "lemma-family resonance",
   "score": 0.9007,
   "feature_breakdown": {
    "cosine": 0.8607,
    "theme_graph": 0.0,
    "vocative": 0.0,
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    "lemma_overlap": 8.8074,
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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_13.21",
    "anandgiri_13.20"
   ],
   "score": 0.5,
   "english_rendering": "Kārya (effect) is the body, with the elements and objects that build it; karaṇa (instruments) are the thirteen within it, with the pleasure-pain-delusion guṇa (qualities) that rest on them; in producing these, prakṛti (nature) is called the cause, as their originator. The puruṣa, which is to say the jīva (individual), the kṣetrajña (knower of the field), the bhoktā (experiencer), is called the cause in the experiencing, the bare apprehending, of pleasure and pain. Without prakṛti transforming into cause and fruit, and without the conscious puruṣa apprehending it, how could there be saṃsāra (the round of birth), which is nothing but the enjoyment of pleasure and pain arising from their conjunction born of avidyā (ignorance)?",
   "divergence_note": "Śaṅkara (source 13.21) also notes the variant reading kārya-kāraṇa (effect and cause: sixteen vikāra and seven prakṛti-vikṛti) and defines saṃsāra itself as sukha-duḥkha-saṃbhoga. Puruṣa's role is only upalabdhṛtva (apprehending), and the pairing with prakṛti is an avidyā-born conjunction, not a real relation of agency.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.20",
    "vedantadeshika_13.21"
   ],
   "score": 0.5,
   "english_rendering": "Kārya is the body and karaṇa are the senses of knowing and acting together with the mind; in their working, prakṛti presided over by the puruṣa is the cause, since action, the means of experience, rests on prakṛti transformed into the field and governed by the self. The self's only further share is adhiṣṭhātṛtva (presiding), the effort that directs the body, and this is precisely its kartṛtva (agency), as the sūtra 'the self is agent, for scripture has purpose' (Brahmasūtra 2.3.33) establishes. The puruṣa joined to prakṛti is the locus of the experience of pleasure and pain, even though in itself its only joy is the experience of its own self.",
   "divergence_note": "Rāmānuja (source 13.20) refuses to make the self a mere spectator: it is a real agent, its agency being the directing effort (prayatna) behind the body, defended by Brahmasūtra 2.3.33. Contrast Śaṅkara and Śrīdhara, for whom agency belongs to prakṛti and is only attributed to the self.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.21",
    "jayatirtha_13.21"
   ],
   "score": 0.5,
   "english_rendering": "Kārya is the body, as the lexicon says, karaṇa are the senses, and bhoga (enjoyment) is anubhava (experience). The puruṣa experiences because it is cit (consciousness) by nature; prakṛti undergoes transformation because it is jaḍa (inert). So the Bhāgavata says: in agency of body and instruments the wise know prakṛti as the cause; in enjoying pleasure and pain, the puruṣa beyond prakṛti.",
   "divergence_note": "TERSE: Madhva (source 13.21) gives only glosses and a Bhāgavata 3.26.8 citation. The single doctrinal move is grounding the division in natures: the puruṣa experiences because it is cit, prakṛti changes because it is jaḍa; nothing is said here about attributed agency or avidyā.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.21"
   ],
   "score": 0.5,
   "english_rendering": "In creation the two have different work: kārya is bondage and liberation, its kāraṇa are the vikāra and guṇa already said to be born of prakṛti, and in producing these, prakṛti presided over by the puruṣa is the cause. The puruṣa's share is only to be the inner animator, the effort that presides over the field, which the sūtra (Brahmasūtra 2.3.33) calls agency; joined to prakṛti, he is the locus of experiencing the pleasure and pain born of it. Both belong to the field, yet since change terminates in the inert the field predominates in action, and since experience terminates in consciousness consciousness predominates in enjoyment.",
   "divergence_note": "Vallabha (source 13.21) reads the verse's 'kārya-kāraṇa' variant and makes kārya mean bandha and mokṣa themselves, with the binding vikāra and liberating guṇa of 13.19 as their causes, a reading found in no other school here. He otherwise follows Rāmānuja's adhiṣṭhātṛ agency and adds a predominance (prādhānya) rule: action leans to the inert, enjoyment to consciousness.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.21"
   ],
   "score": 0.5,
   "english_rendering": "Kārya is the body, karaṇa the senses that are the means of pleasure and pain; Kapila and the others call prakṛti the cause of their agency, that is, of its transforming into their form, and the puruṣa, the jīva (individual), the cause of enjoying the pleasure and pain they produce. The point is this: insentient prakṛti cannot be an agent by itself, nor can the changeless puruṣa be an enjoyer, yet agency means only bringing an action about, and that is possible even for the insentient when it is presided over by consciousness through the adṛṣṭa (unseen merit) of conscious beings, as fire flames upward, wind moves sideways, and milk flows from the udder by the calf's adṛṣṭa. So by the puruṣa's mere proximity prakṛti is called agent, and since feeling pleasure and pain is a property of the sentient, by that proximity the puruṣa is called enjoyer.",
   "divergence_note": "Śrīdhara (source 13.21) attributes the doctrine to Kapila and supplies an argument no other school gives: the insentient can act under the presidency of the sentient via adṛṣṭa, with the three examples of fire, wind and the calf's milk. Both agency and enjoyment are then attributed by saṃnidhāna (proximity), a stronger 'as-if' than Rāmānuja's real agency.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.21"
   ],
   "score": 0.5,
   "english_rendering": "Kārya is the body, with the elements that build it and the objects; karaṇa are the thirteen instruments, with the pleasure-pain-delusion guṇa that rest on them; in their agency, which is their transforming into those forms, the great ṛṣi (seers) name prakṛti the cause, and the longer reading kārya-kāraṇa gives the same sense. Having shown prakṛti as a cause of saṃsāra, the Lord shows in what way the puruṣa is one too: the puruṣa, the kṣetrajña (knower of the field), already explained as the higher prakṛti, is the cause in the experiencing of all pleasure, pain and delusion, that is, in vṛtty-uparakta-upalambha (apprehension coloured by the mind's modifications).",
   "divergence_note": "Madhusūdana (source 13.21) follows Śaṅkara's glosses nearly word for word but sharpens bhoktṛtva technically as apprehension coloured by mental modes (vṛtty-uparakta-upalambha), and again ties puruṣa to the parā prakṛti of chapter 7.",
   "commentator": "Madhusudan 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": [
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   "other_verses_in_list": [
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    "2.28",
    "3.5",
    "3.17",
    "3.19",
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    "6.1",
    "16.24",
    "18.5",
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    "18.22",
    "18.30",
    "18.31"
   ]
  },
  {
   "list": "पुरुष",
   "role": "supporting",
   "other_verses_in_list": [
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    "2.15",
    "2.16",
    "2.21",
    "2.60",
    "7.11",
    "8.1",
    "8.4",
    "8.8",
    "8.10",
    "8.22",
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    "10.15",
    "11.3",
    "11.18",
    "11.38",
    "13.19",
    "13.21",
    "13.22",
    "13.23",
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    "15.16",
    "15.17",
    "15.18",
    "15.19",
    "17.3",
    "18.4"
   ]
  },
  {
   "list": "प्रकृति",
   "role": "supporting",
   "other_verses_in_list": [
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    "3.5",
    "3.28",
    "3.33",
    "4.6",
    "5.10",
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    "7.5",
    "7.20",
    "9.7",
    "9.8",
    "9.10",
    "9.12",
    "9.13",
    "11.51",
    "13.19",
    "13.21",
    "13.23",
    "13.34",
    "14.5",
    "15.7",
    "18.40",
    "18.59"
   ]
  },
  {
   "list": "सुख-दुःख",
   "role": "supporting",
   "other_verses_in_list": [
    "2.14",
    "2.38",
    "6.7",
    "12.13",
    "12.18",
    "15.5"
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  }
 ],
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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)",
  "post_generation_repairs": [
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    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "ucyate: vac -> √vac",
     "ucyate: vac -> √vac"
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    "kind": "qmark_artifact_repair",
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    "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"
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    "kind": "ch13_commentary_realignment",
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    "applied_by": "sutrakrit-gita/scripts/merge_ch13_realigned.py",
    "root_cause": "Chapter 13 commentaries count 35 verses (13.1 = Arjuna's question) but the edition counts 34; payloads paired mūla 13.N with each commentary's 13.N, i.e. the previous verse's bhāṣya for most schools.",
    "source_verses": {
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     "viśiṣṭādvaita": "13.20",
     "dvaita": "13.21",
     "śuddhādvaita": "13.21",
     "bhakti": "13.21",
     "advaita-bhakti": "13.21"
    }
   }
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 },
 "so_what_questions": [
  "If my body and habits do the work, what exactly am I contributing when I say 'I did this'?",
  "Why is it that I can delegate the doing of almost anything, but not the experiencing of how it turned out?",
  "Is my sense of being in charge of my actions real control or just closeness to them?",
  "When a project succeeds or fails, who should feel the pleasure or pain: the system that did it or the person watching it?",
  "Can I take full responsibility for outcomes while admitting most of the mechanism is not me?",
  "What would change at work if I separated 'what produced this result' from 'who suffers or enjoys it'?"
 ],
 "everyday_applications": {
  "advaita": "Śaṅkara says the whole cycle of stress runs on two things: a mechanism that produces results and a witness that identifies with them. A founder in a bad quarter cannot stop the machine from producing numbers, but can notice that the suffering begins at the point of saying 'this is happening to me', and loosen that, not the work.",
  "viśiṣṭādvaita": "Rāmānuja insists you really are the agent, though your part is the directing effort, not the muscle. A surgeon or a team lead is in the same position: the hands, tools and people do the work, but the intention steering them is genuinely yours, and you cannot shrug it off as 'just the system'.",
  "dvaita": "Madhva's line is short: things change because they are inert, you feel because you are conscious. Remembering this is a quick check when you blame yourself for an engine breaking down or a patient's body failing; the machinery behaves as machinery, and your role is to be the one who knows and responds.",
  "śuddhādvaita": "Vallabha makes bondage and freedom themselves the products: the same field produces both, depending on which of its qualities are set going. A teacher can treat a classroom this way, seeing that the same room, the same students and the same hour can turn toward confinement or toward release, and that their own presence is the animating factor that tips it.",
  "bhakti": "Śrīdhara's image of milk flowing for the calf explains how something unconscious can respond to someone's presence. A parent often notices that the household simply runs differently when they are in the room, without their lifting a finger; that is agency by proximity, and it is a reason to be mindful of how present you are.",
  "advaita-bhakti": "Madhusūdana says you never meet pleasure or pain raw; you meet them already coloured by your mind's current state. A manager reading the same performance report in a tired mood and a rested mood will experience two different reports, so it is worth checking the colouring before reacting to the content."
 },
 "primary_meaning": "*Prakṛti* is the cause of the body, the senses, and the capacity for action; *puruṣa* is the cause of the experiencing of pleasure and pain."
}