{
 "verse_id": "13.21",
 "mūla": {
  "devanāgarī": "पुरुषः प्रकृति-स्थो हि भुङ्क्ते प्रकृतिजान् गुणान् | कारणं गुण-सङ्गो ऽस्य सद्-असद्-योनि-जन्मसु",
  "iast": "puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān | kāraṇaṃ guṇa-saṅgo 'sya sad-asad-yoni-janmasu",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 21",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "puruṣaḥ",
   "lemma": "puruṣa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "जीवः क्षेत्रज्ञः भोक्ता इति पर्यायः, सुखदुःखानां भोग्यानां भोक्तृत्वे उपलब्धृत्वे",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "प्रकृतिस्थः प्रकृतिसंसृष्टः प्रकृतिजान् गुणान् प्रकृतिसंसर्गौपाधिकान् सत्त्वादिगुणकार्यभूतान् सुखदुःखादीन् भुङ्क्ते अनु",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "क्षेत्रज्ञः परा प्रकृतिरिति प्राग्व्याख्यातः स सुखदुःखानां सुखदुःखमोहानां भोग्यानां सर्वेषामपि भोक्तृत्वे वृत्त्युपरक्त",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पुरुषः"
  },
  {
   "surface_form": "prakṛti",
   "lemma": "prakṛti",
   "grammar": "compound feminine (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृति"
  },
  {
   "surface_form": "sthaḥ",
   "lemma": "stha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थः"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "bhuṅkte",
   "lemma": "√bhuj",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अनुभवति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भुङ्क्ते"
  },
  {
   "surface_form": "prakṛti",
   "lemma": "prakṛti",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृति"
  },
  {
   "surface_form": "jān",
   "lemma": "ja",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जान्"
  },
  {
   "surface_form": "guṇān",
   "lemma": "guṇa",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रकृतिसंसर्गौपाधिकान् सत्त्वादिगुणकार्यभूतान् सुखदुःखादीन् भुङ्क्ते अनुभवति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणान्"
  },
  {
   "surface_form": "kāraṇam",
   "lemma": "kāraṇa",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कारणम्"
  },
  {
   "surface_form": "guṇa",
   "lemma": "guṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुण"
  },
  {
   "surface_form": "saṅgaḥ",
   "lemma": "saṅga",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सङ्गः"
  },
  {
   "surface_form": "asya",
   "lemma": "idam",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अस्य"
  },
  {
   "surface_form": "sat",
   "lemma": "√as",
   "grammar": "compound present participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्"
  },
  {
   "surface_form": "asat",
   "lemma": "asat",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असत्"
  },
  {
   "surface_form": "yoni",
   "lemma": "yoni",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योनि"
  },
  {
   "surface_form": "janmasu",
   "lemma": "janman",
   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जन्मसु"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "13.20",
   "type": "next-verse continuation",
   "score": 0.908,
   "feature_breakdown": {
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    "theme_graph": 2.0,
    "vocative": 0.0,
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    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "13.19",
   "type": "thematic-cluster continuation",
   "score": 0.9074,
   "feature_breakdown": {
    "cosine": 0.8874,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
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   }
  },
  {
   "verse": "13.23",
   "type": "thematic-cluster continuation",
   "score": 0.8806,
   "feature_breakdown": {
    "cosine": 0.8606,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
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   }
  },
  {
   "verse": "14.5",
   "type": "cross-chapter thematic parallel",
   "score": 0.8667,
   "feature_breakdown": {
    "cosine": 0.8567,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
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   }
  },
  {
   "verse": "9.8",
   "type": "cross-chapter thematic parallel",
   "score": 0.8657,
   "feature_breakdown": {
    "cosine": 0.8557,
    "theme_graph": 1.0,
    "vocative": 0.0,
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   }
  },
  {
   "verse": "8.22",
   "type": "cross-chapter thematic parallel",
   "score": 0.8626,
   "feature_breakdown": {
    "cosine": 0.8419,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0533,
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    "stem_prefix": 0.0
   }
  },
  {
   "verse": "7.4",
   "type": "long-distance thematic echo",
   "score": 0.8621,
   "feature_breakdown": {
    "cosine": 0.8521,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "15.7",
   "type": "cross-chapter thematic parallel",
   "score": 0.8613,
   "feature_breakdown": {
    "cosine": 0.8513,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
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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_13.22",
    "anandgiri_13.21"
   ],
   "score": 0.5,
   "english_rendering": "Because the puruṣa (the experiencer) is prakṛti-stha, standing in prakṛti as avidyā (ignorance) transformed into body and instruments, that is, having taken prakṛti for the self, it apprehends the guṇa (qualities) born of prakṛti as 'I am happy, I am miserable, I am deluded, I am learned'. The chief cause of birth is guṇa-saṅga, the ātmabhāva (taking-as-self) in those qualities while they are being enjoyed, as the śruti says, 'as his desire, so his resolve' (Bṛhadāraṇyaka 4.4.5); births in sat-yoni (good wombs) are those of gods, in asat-yoni (low wombs) those of animals, and human births are both. So avidyā called 'standing in prakṛti' and kāma (desire) for the qualities are the cause of saṃsāra, stated so that they may be abandoned, and their remedy, jñāna (knowledge) and vairāgya (dispassion) with saṃnyāsa (renunciation), is well known in the Gītā.",
   "divergence_note": "Śaṅkara (source 13.22) makes 'standing in prakṛti' a name for avidyā itself, the mistaking of prakṛti for the self, and reads guṇa-saṅga as ātmabhāva (self-identification), not as moral attachment to pleasant things. The verse is said to be taught for the sake of abandonment, pointing to jñāna and saṃnyāsa as the cure.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.21",
    "vedantadeshika_13.22"
   ],
   "score": 0.5,
   "english_rendering": "The puruṣa, whose own nature is the bliss of experiencing itself alone, being prakṛti-stha, conjoined with prakṛti, experiences the pleasure and pain that are effects of the guṇa (sattva and the rest), which come to it only through that conjunction. The cause of this conjunction is this: lodged in particular wombs of god, human and the rest, themselves earlier transformations of prakṛti, it becomes attached to the pleasures and pains made of the guṇa of that womb, engages in puṇya and pāpa (meritorious and sinful acts) that produce them, is born in good and bad wombs to experience their fruit, acts again, is born again. So long as it does not cultivate amānitva (freedom from pride) and the other qualities that are the means of reaching the self, so long it wanders in saṃsāra, and that is what 'attachment to the guṇa is the cause of birth in good and evil wombs' means.",
   "divergence_note": "Rāmānuja (source 13.21) reads prakṛti-stha as real saṃsarga (conjunction), not avidyā, and lays out an explicit karmic loop: womb, attachment, merit and sin, rebirth. The exit is not knowledge alone but the cultivation of the 13.7-11 virtues (amānitva etc.) as means of reaching the self, matching his reading of guṇa at 13.19.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.22",
    "jayatirtha_13.22"
   ],
   "score": 0.5,
   "english_rendering": "No Madhva commentary is supplied for this verse.",
   "divergence_note": "ABSENT: the supplied text for source 13.22 reads 'Sri Madhvacharya did not comment on this sloka.' No rendering is fabricated; the Dvaita column is left empty for this verse. Jayatīrtha's Prameyadīpikā is also silent on this verse.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.22"
   ],
   "score": 0.5,
   "english_rendering": "Having stated their different work, the Lord says that the jīva (individual self) becomes an enjoyer only through contact with the field that is prakṛti's transformation, not otherwise: standing in prakṛti, in the field, he enjoys through the senses the guṇa, the transformations of sattva and the rest, unlike the antaryāmin (inner controller), who stays unattached, 'the other looks on without eating' (Muṇḍaka 3.1.1). As the Bhāgavata says, the puruṣa, thinking of prakṛti, ascribes to himself the agency of acts done by the guṇa, and from that come his saṃsṛti (wandering), bondage and dependence, though he is in truth no agent, the Lord, the witness, at peace. Therefore for this puruṣa, whose akṣara (imperishable) nature is concealed by contact with prakṛti, attachment to her guṇa is to be known as the cause of births in good and evil wombs.",
   "divergence_note": "Vallabha (source 13.22) sharpens the verse by contrast with the second bird of Muṇḍaka 3.1.1: the jīva eats, the antaryāmin does not. Bondage is the concealment (tirohita) of the jīva's akṣara-nature, its portion of the Lord, through contact with prakṛti, supported by Bhāgavata 3.26.6-7 and 2.5.19; neither avidyā as in Śaṅkara nor a karmic loop as in Rāmānuja is the operative category.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.22"
   ],
   "score": 0.5,
   "english_rendering": "But how can the changeless, birthless puruṣa be an enjoyer? Because he is prakṛti-stha, standing in prakṛti's product, the body, by tādātmya (identification with it), he therefore enjoys the pleasure and the rest that it produces. And for his births in sat (good) wombs, of gods and the like, and asat (bad) wombs, of animals and the like, the cause is guṇa-saṅga, association with the guṇa, here meaning the senses that do good and bad deeds.",
   "divergence_note": "Śrīdhara (source 13.22) poses the verse as answering an objection from 13.20 (how can the changeless enjoy?) and, uniquely here, takes guṇa in guṇa-saṅga as the senses (indriya) that perform good and bad acts, rather than as qualities or as desirable objects.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.22"
   ],
   "score": 0.5,
   "english_rendering": "Prakṛti is māyā, and the puruṣa, having entered into identity with it only falsely (mithyā tādātmya), is prakṛti-stha and so apprehends the guṇa born of prakṛti; in sat-yoni (good wombs) such as the gods a pleasing sāttvika fruit is enjoyed, in asat-yoni such as animals a tāmasa unpleasing one, and in mixed wombs, humans beginning with the brāhmaṇa, a rājasa mixed fruit, because their merit and demerit are mixed. The cause there is guṇa-saṅga, the abhimāna (conceit) of identity with prakṛti made of sattva, rajas and tamas, so the unattached self has no saṃsāra of its own. Or guṇa-saṅga is desire for sound and the other objects, according to the śruti 'as his desire, so his resolve, so his act, so his attainment', but even on this reading the root cause is the conceit of identity with prakṛti.",
   "divergence_note": "Madhusūdana (source 13.22) adds what Śaṅkara does not spell out: a three-way map of wombs to guṇa (gods sāttvika, animals tāmasa, humans rājasa and mixed), and two readings of guṇa-saṅga (identity-conceit or desire), both resolving into mithyā tādātmya with māyā.",
   "commentator": "Madhusudan Sarasvati"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "पुरुष",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.15",
    "2.16",
    "2.21",
    "2.60",
    "7.11",
    "8.1",
    "8.4",
    "8.8",
    "8.10",
    "8.22",
    "9.3",
    "10.12",
    "10.15",
    "11.3",
    "11.18",
    "11.38",
    "13.19",
    "13.20",
    "13.22",
    "13.23",
    "15.4",
    "15.16",
    "15.17",
    "15.18",
    "15.19",
    "17.3",
    "18.4"
   ]
  },
  {
   "list": "प्रकृति",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "3.5",
    "3.28",
    "3.33",
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    "7.5",
    "7.20",
    "9.7",
    "9.8",
    "9.10",
    "9.12",
    "9.13",
    "11.51",
    "13.19",
    "13.20",
    "13.23",
    "13.34",
    "14.5",
    "15.7",
    "18.40",
    "18.59"
   ]
  },
  {
   "list": "भुङ्क्ते",
   "role": "supporting",
   "other_verses_in_list": [
    "3.12"
   ]
  }
 ],
 "audit_trail": {
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  "fitted_weights": {
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   "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": [
     "bhuṅkte: bhuj -> √bhuj",
     "sat: as -> √as"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.892414Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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"
   },
   {
    "kind": "ch13_commentary_realignment",
    "applied_at": "2026-10-23T02:22:33.232449+00:00",
    "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": {
     "advaita": "13.22",
     "viśiṣṭādvaita": "13.21",
     "dvaita": "13.22",
     "śuddhādvaita": "13.22",
     "bhakti": "13.22",
     "advaita-bhakti": "13.22"
    }
   },
   {
    "kind": "ch13_dvaita_jayatirtha",
    "applied_at": "2026-10-23T02:48:54.530351+00:00",
    "applied_by": "sutrakrit-gita/scripts/merge_ch13_dvaita_jayatirtha.py",
    "change": "note records that Jayatirtha is also silent"
   }
  ]
 },
 "so_what_questions": [
  "Is the problem that I enjoy and suffer things, or that I take the enjoying and suffering to be who I am?",
  "What patterns of attachment am I building now that will shape the next stage of my life or career?",
  "If my circumstances are partly the result of what I kept reaching for, what am I reaching for today?",
  "Can I enjoy good work and good food without becoming the kind of person who must have them?",
  "Why do I keep landing in similar situations, with similar people, in every new job?",
  "Is it my senses and habits that get me into trouble, or the story I tell about them?"
 ],
 "everyday_applications": {
  "advaita": "Śaṅkara locates the trouble in one small sentence: 'I am miserable.' A doctor who has lost a patient will feel grief; the shift he points to is noticing when the grief has become an identity, because that identification, not the feeling, is what keeps generating the next round of suffering.",
  "viśiṣṭādvaita": "Rāmānuja describes a loop many people will recognise from their careers: a setting creates tastes, tastes drive choices, choices create the next setting. The way out he names is not insight alone but practising humility, patience and the other virtues until they change what you are reaching for.",
  "dvaita": "No Madhva commentary was supplied for this verse, so no Dvaita application is offered here.",
  "śuddhādvaita": "Vallabha contrasts two birds in a tree: one eats the fruit, one only watches. A parent caught in a child's tantrum is the eating bird, fully in it; remembering that there is also a calm witness in them, which never stopped being whole, changes how they respond, without pretending they are not in the tree.",
  "bhakti": "Śrīdhara says the attachment that drives you is association with the senses that do good and bad deeds. In practice this means your phone, your appetite and your restless hands are where the steering actually happens, so a teacher or manager who wants to change course can start by changing what those senses are engaged in each day.",
  "advaita-bhakti": "Madhusūdana sorts outcomes into clear, dull and mixed, and says most human lives are mixed because our motives are. A founder who sees a muddy result in a launch can look honestly at the mixed motives that went in, and recognise that the conceit 'this is me' is what makes the mixture sting."
 },
 "primary_meaning": "Dwelling in nature, the self experiences the qualities that nature produces; clinging to those qualities is what drives it into birth after birth, high and low."
}