{
 "verse_id": "13.22",
 "mūla": {
  "devanāgarī": "उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः | परमात्मेति चाप्य् उक्तो देहे ऽस्मिन् पुरुषः परः",
  "iast": "upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 22",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "upadraṣṭā",
   "lemma": "upadraṣṭṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अनुमन्ता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उपद्रष्टा"
  },
  {
   "surface_form": "anumantā",
   "lemma": "anumantṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनुमन्ता"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "bhartā",
   "lemma": "bhartṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च भवति तथा देहप्रवृत्तिजनितसुखदुःखयोः भोक्ता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भर्ता"
  },
  {
   "surface_form": "bhoktā",
   "lemma": "bhoktṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रकृतिस्थः प्रकृतौ अविद्यालक्षणायां कार्यकरणरूपेण परिणतायां स्थितः प्रकृतिस्थः, प्रकृतिमात्मत्वेन गतः इत्येतत्, हि यस्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च भवति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "भवति, न त्वन्तर्यामिवदसङ्गः अनश्नन्नन्यो अभिचाकशीति [ऋक्सं.2",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भोक्ता"
  },
  {
   "surface_form": "maheśvaraḥ",
   "lemma": "maheśvara",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "भवति। तथा च वक्ष्यते -- शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्।। (गीता 15।8",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "महेश्वरः"
  },
  {
   "surface_form": "paramātmā",
   "lemma": "paramātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परमात्मा"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "uktaḥ",
   "lemma": "√vac",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उक्तः"
  },
  {
   "surface_form": "dehe",
   "lemma": "deha",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अवस्थितो अयं पुरुषो देहप्रवृत्त्यनुगुणसंकल्पादिरूपेण देहस्य उपद्रष्टा अनुमन्ता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "देहे"
  },
  {
   "surface_form": "asmin",
   "lemma": "idam",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अस्मिन्"
  },
  {
   "surface_form": "puruṣaḥ",
   "lemma": "puruṣa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "भोक्ता प्रकृतिस्थः प्रकृतौ अविद्यालक्षणायां कार्यकरणरूपेण परिणतायां स्थितः प्रकृतिस्थः, प्रकृतिमात्मत्वेन गतः इत्येतत्,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "परः अनादिमत्परम् (गीता 13",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। अतस्तज्जनितान्सुखादीन्भुङ्क्ते। अस्य च पुरुषस्य सतीषु देवादियोनिषु, असतीषु तिर्यगादियोनिषु यानि जन्मानि तेषु गुणसङ्गः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पुरुषः"
  },
  {
   "surface_form": "paraḥ",
   "lemma": "para",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "8.4",
   "type": "cross-chapter thematic parallel",
   "score": 0.9081,
   "feature_breakdown": {
    "cosine": 0.8581,
    "theme_graph": 1.0,
    "vocative": 0.0,
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    "stem_prefix": 4.0
   }
  },
  {
   "verse": "15.17",
   "type": "cross-chapter thematic parallel",
   "score": 0.9048,
   "feature_breakdown": {
    "cosine": 0.8448,
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    "vocative": 0.0,
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   }
  },
  {
   "verse": "11.3",
   "type": "cross-chapter thematic parallel",
   "score": 0.9021,
   "feature_breakdown": {
    "cosine": 0.8421,
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    "vocative": 0.0,
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  {
   "verse": "11.15",
   "type": "shared-vocabulary echo",
   "score": 0.8998,
   "feature_breakdown": {
    "cosine": 0.8498,
    "theme_graph": 0.0,
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  },
  {
   "verse": "8.10",
   "type": "cross-chapter thematic parallel",
   "score": 0.8946,
   "feature_breakdown": {
    "cosine": 0.8446,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
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   }
  },
  {
   "verse": "9.5",
   "type": "lemma-family resonance",
   "score": 0.8934,
   "feature_breakdown": {
    "cosine": 0.8434,
    "theme_graph": 0.0,
    "vocative": 0.0,
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  },
  {
   "verse": "11.50",
   "type": "lemma-family resonance",
   "score": 0.893,
   "feature_breakdown": {
    "cosine": 0.833,
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  {
   "verse": "15.16",
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   "feature_breakdown": {
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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_13.23",
    "anandgiri_13.22"
   ],
   "score": 0.5,
   "english_rendering": "The supreme puruṣa in this body is the upadraṣṭā (near-seer), himself uninvolved, like the expert who sits apart at a sacrifice and judges the merits and faults of priests and patron while they work, or the innermost seer than whom none is nearer; he is the anumantā (consenter), who though not acting seems to go along with the working of body and senses and never once stops them; he is the bhartā (sustainer), for the aggregate of body, senses, mind and buddhi holds its form only by existing for the sake of consciousness. He is the bhoktā (experiencer) as heat is of fire, since the intellect's cognitions of pleasure, pain and delusion arise as if seized by eternal consciousness; he is maheśvara (great Lord) as the self of all and independent; he is the paramātman (supreme self), supreme over the body-to-buddhi series that avidyā (ignorance) imagines to be the self. He is the puruṣa beyond the unmanifest, the 'highest puruṣa' of 15.17, the very kṣetrajña announced at 13.2, 'know Me as the knower of the field'.",
   "divergence_note": "Śaṅkara (source 13.23) takes all six epithets as describing the one witness-self that is the same as the Lord (kṣetrajña = Me, 13.2); 'bhoktā' is explicitly defanged (like heat of fire, cognitions appear as if grasped). Contrast Rāmānuja, who applies the same epithets to the individual jīva as lord of its own body.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.22",
    "vedantadeshika_13.23"
   ],
   "score": 0.5,
   "english_rendering": "This puruṣa dwelling in the body, the individual self, is its upadraṣṭā and anumantā through resolves that accord with the body's activity, its bhartā (supporter), and the bhoktā (enjoyer) of the pleasure and pain born of that activity; by controlling, supporting and being the śeṣin (owner) of body, senses and mind, he is their maheśvara (great lord), just as 15.8 calls the self that leaves one body and takes another 'īśvara'. In this body he is also called paramātman relative to body, senses and mind, for 'ātman' is used of body and mind just after, at 13.24. This puruṣa, called supreme (para) at 13.12 for his unlimited power of knowledge, becomes lord and supreme self of this body alone because of the guṇa-saṅga (attachment to qualities) that comes from his beginningless connection with prakṛti.",
   "divergence_note": "Rāmānuja (source 13.22) makes the most radical move in the panel: maheśvara and paramātman here name the jīva, lord only of its own body (deha-mātra-maheśvara), defended by 15.8 (īśvara for the transmigrating self) and the use of ātman for body and mind at 13.24. Every other school takes the verse as describing a puruṣa beyond the individual, whether the witness-self (Śaṅkara, Madhusūdana) or the antaryāmin (Vallabha, Śrīdhara).",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.23",
    "jayatirtha_13.23"
   ],
   "score": 0.5,
   "english_rendering": "Here the Lord states 'from what, what arises' (13.4): the anumantā is the one who specially determines, and where 13.20 said 'the puruṣa of pleasure and pain' it meant the jīva, while 'puruṣa and prakṛti' (13.19) names jīva and Īśvara together, for any other reading conflicts with the mahātātparya (supreme purport) of scripture, which is the excellence of Viṣṇu. Reasoning that contradicts the Veda is only semblance, there is no proof that the world is a dream imagined by a single jīva, and the Mokṣadharma teaches many puruṣa with one source. What is taught is not Īśvara's identity with the jīva but that the jīva is to meditate on its identity with Īśvara, and that only as conditioned, as a pratibimba (reflection): 'I am His servant, and by reflection I am He'.",
   "divergence_note": "Madhva (source 13.23) glosses only one epithet (anumantā as nirūpaka, determiner) and spends the rest on polemic: the supreme puruṣa is distinct from the jīva, identity-texts mean the jīva's meditation on itself as His reflection and servant, and the dream-world of a single jīva is rejected. That the epithets of this verse belong to Viṣṇu rather than the jīva is inferred from his contrast with 13.20 ('jīva uktaḥ'), not stated epithet by epithet.",
   "provenance": "siddhānta_reconstruction",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.23"
   ],
   "score": 0.5,
   "english_rendering": "In this tree-like body, 'two birds, companions, cling to the same tree; one eats the sweet fruit, the other looks on without eating' (Muṇḍaka 3.1.1): so the Lord here names that other, the paramātman, the antaryāmin (inner controller), unattached, which is why 'paramātman' and 'supreme puruṣa' are said. He is upadraṣṭā, the witness, needing no contact with effects, instruments or enjoyment, yet by his own nature the chief enjoyer and doer, as 'the Lord of six excellences smells the six-fold'; unknown, he is anumantā and maheśvara, controller and impeller, and though dwelling in this body he is unstained, because he does not eat, while the breathing jīva is stained because it eats. Whoever knows the puruṣa so present in the body in both forms, the kṣetrajña (knower of the field) as a portion of Brahman, distinct and nirguṇa (beyond qualities), and knows prakṛti with her guṇa, is not born again into the stream of the guṇa but is released.",
   "divergence_note": "Vallabha (source 13.23) reads the verse through Muṇḍaka 3.1.1: the epithets belong to the second bird, the antaryāmin, distinct from the eating jīva. Uniquely, the witness is also 'by nature the chief enjoyer and doer' (svata eva mukhya-bhoktā kartā), so bhoktā is affirmed of the Lord rather than defanged as in Śaṅkara. His comment also runs on into the sense of the next verse (13.23, 'whoever knows...is not born again'), which is why his own entry for that verse is empty.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.23"
   ],
   "score": 0.5,
   "english_rendering": "Since saṃsāra comes to the puruṣa from not discriminating prakṛti, not from his own nature, the Lord states that nature: though dwelling in this body, prakṛti's product, the puruṣa is para, quite other, and not joined to its guṇa. For he is upadraṣṭā, standing near yet apart and seeing; anumantā, approving, gracing by mere presence, as the śruti says 'witness, conscious, alone, without qualities'; and in his sovereign form he is bhartā (upholder), bhoktā (protector), maheśvara (lord of Brahmā and the rest), and paramātman, the antaryāmin (inner controller), as the śruti says 'this is the lord of beings, the lord of the worlds, the protector of the worlds'.",
   "divergence_note": "Śrīdhara (source 13.23) splits the epithets: the first two describe the witness by mere presence, the last four the Lord's aiśvara (sovereign) form. Most strikingly he glosses bhoktā as pālaka (protector, from bhuj 'to protect'), not enjoyer, a reading no other school in the panel takes.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.23"
   ],
   "score": 0.5,
   "english_rendering": "Saṃsāra belongs to the puruṣa only through false identity with prakṛti, not by his own form; so the Lord states that form: though present in this body as the jīva, the puruṣa is para, untouched by prakṛti's guṇa and in truth never in saṃsāra. He is upadraṣṭā, a seer, not a doer, like the onlooker at a sacrifice, or the most immediate seer among body, eye, mind and buddhi, as the śruti says 'whatever he sees there, he is not followed by it, for this puruṣa is unattached'; anumantā, seeming to go along by mere presence and never stopping the senses; bhartā, holding and nourishing the aggregate by his own being and shining; bhoktā, the changeless one who lights up the intellect's cognitions of pleasure, pain and delusion by his own consciousness. He is maheśvara as self of all and independent, paramātman as supreme over the insentient body-to-buddhi series that avidyā imagines as the self, the same who will be called the uttama puruṣa (highest person) at 15.17.",
   "divergence_note": "Madhusūdana (source 13.23) follows Śaṅkara's sacrifice-onlooker and fire-heat analyses closely, adding the Bṛhadāraṇyaka asaṅga śruti and stating outright that the puruṣa 'present as jīva' is para and asaṃsārin, which makes the jīva-Lord identity explicit where Rāmānuja and Madhva deny it.",
   "commentator": "Madhusudan Sarasvati"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "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",
    "9.3",
    "10.12",
    "10.15",
    "11.3",
    "11.18",
    "11.38",
    "13.19",
    "13.20",
    "13.21",
    "13.23",
    "15.4",
    "15.16",
    "15.17",
    "15.18",
    "15.19",
    "17.3",
    "18.4"
   ]
  },
  {
   "list": "भर्ता",
   "role": "supporting",
   "other_verses_in_list": [
    "9.16",
    "9.17",
    "9.18"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "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": [
     "uktaḥ: vac -> √vac"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.893338Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 4,
    "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": "13.23",
     "viśiṣṭādvaita": "13.22",
     "dvaita": "13.23",
     "śuddhādvaita": "13.23",
     "bhakti": "13.23",
     "advaita-bhakti": "13.23"
    }
   }
  ]
 },
 "so_what_questions": [
  "Is there a part of me that watches my working day without being worn out by it?",
  "What does it mean to approve of what my team does without doing it myself, and is that a real contribution?",
  "Am I the boss of my own body and habits, or only the one who notices them?",
  "Can I sustain a family or an organisation simply by being present, and what does that ask of me?",
  "When I look at my own reactions, who exactly is looking?",
  "If something in me is never touched by success or failure, why do I spend so much energy defending my record?"
 ],
 "everyday_applications": {
  "advaita": "Śaṅkara's picture is the expert sitting beside a ritual who sees every mistake without being one of the performers. A senior reviewer reading a team's code or a doctor observing a resident can practise this stance on themselves: watch your own day, your moods and your decisions, with that same calm, unhurried attention that never mistakes itself for the work.",
  "viśiṣṭādvaita": "Rāmānuja says you are, quite literally, the lord of this one body: you steer, support and own it, and you are also the one who feels what it does. That is a call to responsible stewardship: a working parent who is exhausted is not a helpless passenger but the owner of a body that must be governed, fed and directed with care.",
  "dvaita": "Madhva insists you are not the Lord; at most you are His reflection and servant. For someone in leadership this is a useful corrective: the more authority you hold, the more important it is to remember that your power is borrowed and reflected, and to act like a servant of a larger purpose rather than its owner.",
  "śuddhādvaita": "Vallabha's two birds are a picture of every busy life: one part of you is eating the fruit, enjoying and suffering; another, nearer than you think, watches without being stained. A founder in the middle of a funding scramble can remember that the inner controller is already present and unhurried, and work from that companionship instead of from panic.",
  "bhakti": "Śrīdhara reads 'enjoyer' as 'protector'. A teacher or manager might take that as a job description: the one who stands near, approves by being there, and protects, rather than the one who consumes the results. Ask at the end of a week whether you protected your people or merely enjoyed their output.",
  "advaita-bhakti": "Madhusūdana says the one who watches your body and mind is never actually in trouble, however much the person in the body is. When a hard conversation with a colleague starts going badly, recalling that something in you is only lighting up the scene, not caught in it, makes it possible to stay steady and kind."
 },
 "primary_meaning": "The highest Person dwelling in this body is the witness, the permitter, the sustainer, the true enjoyer, and the great Lord, called the Supreme Self."
}