{
 "verse_id": "13.31",
 "mūla": {
  "devanāgarī": "अनादित्वान् निर्गुणत्वात् परमात्मायम् अव्ययः | शरीर-स्थो ऽपि कौन्तेय न करोति न लिप्यते",
  "iast": "anāditvān nirguṇatvāt paramātmāyam avyayaḥ | śarīra-stho 'pi kaunteya na karoti na lipyate",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 31",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "anādi",
   "lemma": "anādi",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनादि"
  },
  {
   "surface_form": "tvāt",
   "lemma": "tva",
   "grammar": "ablative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वात्"
  },
  {
   "surface_form": "nirguṇa",
   "lemma": "nirguṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निर्गुण"
  },
  {
   "surface_form": "tvāt",
   "lemma": "tva",
   "grammar": "ablative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वात्"
  },
  {
   "surface_form": "paramātmā",
   "lemma": "paramātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "देहात् निष्कृष्य स्वभावेन निरूपितः, शरीरस्थः",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "परमात्मा"
  },
  {
   "surface_form": "ayam",
   "lemma": "idam",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अयम्"
  },
  {
   "surface_form": "avyayaḥ",
   "lemma": "avyaya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "व्ययरहितः",
     "school": "viśiṣṭādvaita",
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      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अव्ययः"
  },
  {
   "surface_form": "śarīra",
   "lemma": "śarīra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शरीर"
  },
  {
   "surface_form": "sthaḥ",
   "lemma": "stha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थः"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "karoti",
   "lemma": "kṛ",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "कूटस्थत्वाद्देहादेश्च कल्पितत्वादित्यर्थः",
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     "sense": "न लिप्यते",
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     "witnesses": [
      "ramanuja"
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    }
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   "surface_devanagari": "करोति"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "lipyate",
   "lemma": "√lip",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। देहस्वभावैः न लिप्यते, न बध्यते।यद्यपि निर्गुणत्वात् न करोति, नित्यसंयुक्तः देहस्वभावैः कथं न लिप्यते इत्यत्र आह --",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    }
   ],
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   "surface_devanagari": "लिप्यते"
  }
 ],
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   "verse": "4.20",
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   "verse": "6.1",
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   "verse": "18.60",
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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_13.32",
    "anandgiri_13.31"
   ],
   "score": 0.5,
   "english_rendering": "Because it is anādi (without beginning), having no cause and so no parts to fall apart into, and because it is nirguṇa (without qualities), with no qualities whose loss could diminish it, this paramātman (supreme Self) is avyaya (undecaying); though called 'in the body' only because it is perceived in bodies, it does not act, and not acting, it is not tainted by the fruit of action. Who, then, acts and is tainted? Not another embodied one beside the Lord, for the field-knower is the Lord; the answer is the Lord's own 'svabhāva (nature) acts': agency and taint are vyavahāra (conventional usage) belonging to avidyā (ignorance) alone, not to the one paramātman in truth, and hence those established in knowledge, the paramahaṃsa renunciants, have no adhikāra (entitlement) to ritual action.",
   "divergence_note": "Śaṅkara (source 13.32) takes paramātman as the one Self identical with the kṣetrajña (13.2), and forces the dilemma: if someone other than the Lord acts, identity fails; if no one does, action is unexplained. He resolves it by assigning agency to avidyā at the level of vyavahāra, and draws the practical consequence that knowers are outside the jurisdiction of karma. Vaiśeṣika, Sāṃkhya, Jaina and Buddhist views are named as having abandoned this aupaniṣada view.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.31",
    "vedantadeshika_13.32"
   ],
   "score": 0.5,
   "english_rendering": "This paramātman is the self as it is described by its own nature once drawn out from the body: though seated in the body, it is avyaya (free of decay) because it is anādi, not something brought into being, and because it is nirguṇa, free of sattva and the other guṇa (qualities of matter), it does not act and is not tainted, that is, not bound by the natures of the body. Yet one may ask: granted it does not act, how is it untouched by the bodily natures with which it is always joined? The next verse answers.",
   "divergence_note": "Rāmānuja (source 13.31) reads paramātman here not as the Supreme Lord but as the individual self, 'supreme' relative to the body once abstracted from it. Anādi = anārabhya (not produced), nirguṇa = free of the three prakṛti-guṇa specifically, not quality-less as such; na lipyate = na badhyate (not bound) by body-natures.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.32",
    "jayatirtha_13.32"
   ],
   "score": 0.5,
   "english_rendering": "He states that there is no decay or the like for Him: what has a beginning is, as a rule, perishable and made of guṇa (qualities of matter), and He has neither. 'He does not act' has been explained already: no worldly action and the like belongs to Him, just as in 'not cognizing' and similar śruti phrases.",
   "divergence_note": "Madhva (source 13.32) is terse and refers back to an earlier explanation. His one doctrinal move is to restrict the negation: 'na karoti' denies laukika (worldly) action of the paramātman, as the Māṇḍūkya 'na prajñam' denies ordinary cognition, not all agency. This keeps an active Lord, against an Advaita reading of total non-agency. The capitalised 'He' reflects his paramātman = Hari; the comment itself only says 'tasya' (of him).",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.32"
   ],
   "score": 0.5,
   "english_rendering": "He establishes that the puruṣa (self) has, of itself, no relation to prakṛti (matter): paramātman means the inner puruṣa, or it is so called because it has the form of akṣara (the Imperishable); being anādi and nirguṇa, this ātman, the jīva (individual soul), is avyaya. Set apart as distinct solely by Bhagavān's will, it is still a non-agent and untainted; it is taken as agent only through adhyāsa (superimposition), and not otherwise.",
   "divergence_note": "Vallabha (source 13.32) applies the verse to the jīva, explained via its akṣara nature, and adds what no other school says here: the jīva's separateness itself is effected by Bhagavān's icchā (will). Surprisingly he uses adhyāsa, the Advaita term, to explain apparent agency, but the separation it overlays is real and divinely willed, not avidyā-made.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.32"
   ],
   "score": 0.5,
   "english_rendering": "One may object: in saṃsāra (transmigratory life) the Supreme Lord, through the body and its actions, would undergo the unevenness of pleasure and pain from those actions and their fruits, so how can there be equal vision? To this: only what is produced decays, and what has qualities decays when its qualities perish; this paramātman is beginningless and without qualities, therefore avyaya, that is, changeless, and so, though dwelling in the body, it does nothing at all and is not tainted by the fruits of action.",
   "divergence_note": "Śrīdhara (source 13.32) frames the verse as a defence of sama-darśana (equal vision, from 13.28): the worry is that the Lord in bodies would be made uneven by pleasure and pain. He reads avyaya as avikārin (unchanging) and paramātman as parameśvara, unlike Rāmānuja's individual self.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.32"
   ],
   "score": 0.5,
   "english_rendering": "Removing the doubt that the Self, though not an agent by nature, might be an agent by adjunct through its link with the body, he explains: this paramātman, directly known, the inner Self not different from Parameśvara (the Supreme Lord), is avyaya, because decay is of two kinds, of the substance by being born, or of its properties by changing, and anādi rules out the first, since what always is has no prior non-existence and so no birth, while nirguṇa, meaning without dharma (properties), rules out the second, since property and bearer are one. Free of the six changes, birth, being, growth, alteration, decline and death, it is in the body only by adhyāsa (superimposition), and as the sun reflected in water does not move when the water moves, it does not act while the body acts, and so is touched by no fruit; with sajātīya (same-kind) difference removed at 13.29, vijātīya (other-kind) difference at 13.30, and svagata (internal) difference here, it is established that the Self is the non-dual brahman.",
   "divergence_note": "Madhusūdana (source 13.32) gives the most technical reading: a two-way analysis of vyaya, nirguṇa reinterpreted as nirdharmaka (propertyless), the sun-in-water image, and a closing proof that this verse completes the triple negation of difference. Against Vallabha, adhyāsa here explains even the body-relation, not just agency. He identifies the Self with Parameśvara but brings in no devotional element.",
   "commentator": "Madhusudan Sarasvati"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Kaunteya",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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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",
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    "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)",
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    "scope": "word_by_word[].lemma",
    "loci": [
     "lipyate: lip -> √lip"
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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    "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": "13.32",
     "viśiṣṭādvaita": "13.31",
     "dvaita": "13.32",
     "śuddhādvaita": "13.32",
     "bhakti": "13.32",
     "advaita-bhakti": "13.32"
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 },
 "so_what_questions": [
  "Is there a part of me that stays the same through every role I play, and if so, does it actually do anything?",
  "When I say 'I did that', who exactly am I pointing to?",
  "Can I be fully present in a situation without being stained by it?",
  "If my deepest self is not the one acting, does that make me less responsible or more?",
  "How do I tell the difference between not being tainted by my work and simply not caring about it?",
  "What in me has a beginning, and so will have an end, and what does not?"
 ],
 "everyday_applications": {
  "advaita": "A surgeon who loses a patient after doing everything right can see that the hands, the training, the hospital and the bad luck were all doing the acting, while the awareness that witnessed it never picked up a scalpel. That is not an excuse to stop operating. It is the reason the blame and the pride that come with the outcome do not need to be carried home as if they defined him.",
  "viśiṣṭādvaita": "An office worker who is permanently tired, permanently behind and permanently anxious can separate what belongs to her body and circumstances from what belongs to her as a knowing person. The fatigue and the deadlines are real and attached to her every day. They still are not her, and they do not bind the self that notices them.",
  "dvaita": "A parent who hears 'God doesn't act in the world' can read it the narrower way: the one who holds everything together does not act the way we do, with effort, mixed motives and something to gain. That leaves room for a world that is actively held and governed, without making its keeper one more anxious worker. It changes prayer from bargaining into trust.",
  "śuddhādvaita": "A new employee who feels cut off and alone in a big organisation can see that being placed apart was itself a choice made for her, not an accident or a mistake. The sense that she is the one driving every outcome is something she has laid over herself. Under it, she is not stained by the job she was put there to do.",
  "bhakti": "A school principal who wants to treat every child the same worries that her own moods, wins and losses make her uneven. The answer is that whatever is truly steady in her does not rise and fall with the term's results. Treating children equally comes from drawing on that steadiness, not from never having a bad week.",
  "advaita-bhakti": "A financial trader watching his screen swing wildly all day can see his own reflection in the glass moving with the numbers while he, sitting in the chair, does not move at all. Everything that is born, grows, changes and declines belongs to the screen. Knowing that clearly, he can trade without becoming the volatility."
 },
 "primary_meaning": "Because it has no beginning and no qualities, the supreme self is imperishable, Arjuna, and though it lives in the body, it neither acts nor is stained."
}