{ "verse_id": "13.15", "mūla": { "devanāgarī": "बहिर् अन्तश् च भूतानाम् अचरं चरम् एव च | सूक्ष्मत्वात् तद् अविज्ञेयं दूर-स्थं चान्तिके च तत्", "iast": "bahir antaś ca bhūtānām acaraṃ caram eva ca | sūkṣmatvāt tad avijñeyaṃ dūra-sthaṃ cāntike ca tat", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 15", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "bahis", "lemma": "bahis", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बहिस्" }, { "surface_form": "antar", "lemma": "antar", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्तर्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "bhūtānām", "lemma": "bhūta", "grammar": "genitive neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूतानाम्" }, { "surface_form": "acaram", "lemma": "acara", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अचरम्" }, { "surface_form": "caram", "lemma": "cara", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चरम्" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "sūkṣma", "lemma": "sūkṣma", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सूक्ष्म" }, { "surface_form": "tvāt", "lemma": "tva", "grammar": "ablative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वात्" }, { "surface_form": "tat", "lemma": "tad", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्" }, { "surface_form": "avijñeyam", "lemma": "avijñeya", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अविज्ञेयम्" }, { "surface_form": "dūra", "lemma": "dūra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दूर" }, { "surface_form": "stham", "lemma": "stha", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "antike", "lemma": "antika", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्तिके" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "tat", "lemma": "tad", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्" } ], "intertextual_panel": [ { "verse": "5.27", "type": "lemma-family resonance", "score": 0.8911, "feature_breakdown": { "cosine": 0.8418, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0467, "lemma_overlap": 12.4773, "stem_prefix": 4.0 } }, { "verse": "13.16", "type": "next-verse continuation", "score": 0.8853, "feature_breakdown": { "cosine": 0.8353, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.5226, "stem_prefix": 5.0 } }, { "verse": "13.35", "type": "thematic-similarity", "score": 0.8818, "feature_breakdown": { "cosine": 0.8418, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1785, "stem_prefix": 4.0 } }, { "verse": "10.20", "type": "cross-chapter thematic parallel", "score": 0.878, "feature_breakdown": { "cosine": 0.818, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1785, "stem_prefix": 5.0 } }, { "verse": "17.6", "type": "lemma-family resonance", "score": 0.8704, "feature_breakdown": { "cosine": 0.8204, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.9364, "stem_prefix": 5.0 } }, { "verse": "7.4", "type": "thematic-similarity", "score": 0.8693, "feature_breakdown": { "cosine": 0.8393, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1785, "stem_prefix": 3.0 } }, { "verse": "15.10", "type": "thematic-similarity", "score": 0.8627, "feature_breakdown": { "cosine": 0.8427, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 2.0 } }, { "verse": "6.21", "type": "thematic-similarity", "score": 0.8624, "feature_breakdown": { "cosine": 0.8224, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3872, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_13.15", "anandgiri_13.15" ], "score": 0.5, "english_rendering": "The knowable (jneya) appears as though operating through all sense faculties and their functions — hearing, speaking, deliberating — yet it is in truth devoid of all instruments (sarva-karana-rahita), as the Shvetashvatara Upanishad confirms: 'without hands and feet it moves and grasps; without eyes it sees.' Shankara insists this appearance of sense-activity is the superimposition of limiting adjuncts (upadhi) upon the attributeless Brahman: 'it seems to meditate, it seems to stir' (Brihad-Aranyaka Upanishad 4.3.7). Though utterly unattached (asakta) and beyond the three gunas, it sustains all existence because nothing — not even a mirage — lacks Brahman as its substratum." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.15", "vedantadeshika_13.15" ], "score": 0.5, "english_rendering": "Ramanuja reads the verse as describing the inner Self (atma-tattva) that dwells both outside the elements and within every body, moving freely as the Chandogya Upanishad declares: 'sporting, playing, rejoicing with women or vehicles.' It is unknowable (avijneya) to samsarins not because it is contentless, but because those who lack the qualities enumerated from 13.7 onward — humility (amanitvam), non-violence and the rest — cannot perceive what stands right within their own bodies; for those endowed with those qualities it is immediately near (antike). Distance and nearness are thus a function of the seeker's inward preparation, not of the Lord's withdrawal." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.15", "jayatirtha_13.15" ], "score": 0.5, "english_rendering": "Madhva gives a terse, precise gloss: the knowable (jneya) is that which causes all sense faculties and their objects (guna) to shine forth (abhasayati), hence 'sarvendriya-guna-abhasam.' Its freedom from sense organs was already established in the prior context; here the emphasis falls on the Lord's illuminating causality — he does not merely permit perception, he is the very light that makes each faculty's operation visible. The jiva, permanently distinct from this supreme illuminator, can perceive him only through dependent devotion to Hari; no merger is possible or intended." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_13.15" ], "score": 0.5, "english_rendering": "Vallabha situates the verse within his prior gloss on 'anantam' (11.47) and 'avyaktam' (13.6): unlimited, un-manifest Krishna performs all sense-functions (cakshur-adi-karya-krittvam) through what the Shvetashvatara calls 'without hands-and-feet he moves and grasps; without eyes he sees.' The apparent contradiction — all senses yet no senses — is not a logical paradox to be resolved but a declaration of Krishna's 'viruddha-dharma-ashrayatvam,' his simultaneous dwelling in contradictory attributes, which is the signature of his aisharya (sovereign freedom). Pushti-marga practice means resting in that sovereign play rather than resolving it away." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.15" ], "score": 0.5, "english_rendering": "Sridhara explains 'sarvendriya-guna-abhasam' as the knowable (jneya) appearing in the forms of all sense-objects — color, sound, and the rest — as though each faculty's content were a self-expression of the One. He cites the same Shvetashvatara verse on hands-feet-eyes-ears to show that the denial of organs is paired with a higher-register affirmation of their functions. 'Asakta' means wholly free of adhesion (sanga-shunya), yet it is 'sarvabhrit' — the foundational support (adhara-bhuta) of all; 'nirgunam' means free of sattva, rajas, and tamas, yet it is 'guna-bhoktri' in the sense of their sustainer and overseer (palaka)." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.15" ], "score": 0.5, "english_rendering": "Madhusudana opens with the hermeneutical principle: 'by superimposition and subsequent negation (adhyaropa-apavada) the contentless is unfolded.' Having superimposed all manifestation onto Brahman in the prior verses, this verse now negates via 'na sat tan nasad ucyate.' In ultimate reality (paramartha-tas) Brahman is sans all instruments; through Maya it appears as though all faculties operate in it — inner (buddhi, manas) and outer (shrota and the rest). The same Maya-logic governs the two apparent contradictions: attributeless (nirgunam) yet experiencing-the-gunas; unattached (asakta) yet sustaining all (sarvabhrit). Madhusudana holds both poles without collapsing either: the bhakta's Beloved is precisely the One who is rigorously beyond yet intimately present." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "भूतानाम्", "role": "supporting", "other_verses_in_list": [ "1.1", "2.69", "4.6", "10.20", "10.22" ] }, { "list": "मत्वा", "role": "supporting", "other_verses_in_list": [ "3.28", "10.8", "11.41" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "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)" }, "so_what_questions": [ "If the knowable (jneya) underlies all sense-experience yet possesses no instruments, what does it mean to 'see' or 'hear' anything — who is the actual perceiver in a moment of cognition?", "Shankara says even a mirage requires Brahman as its substratum. How does that change the ethical weight we place on experiences we consider illusory or trivial?", "Ramanuja ties proximity of the Self to the seeker's cultivation of qualities like humility (amanitvam). What is the practical difference between a reality that is 'far' versus one that is 'near' when both are omnipresent?", "Madhva insists the Lord illuminates the faculties rather than merely permitting their use. What shifts in attention or responsibility follow from treating perception as a borrowed light rather than a faculty you own?", "Vallabha calls the simultaneous presence-and-absence of sense organs a signature of Krishna's sovereign freedom (aishvarya). Where in ordinary experience do we encounter something that is irreducibly contradictory yet undeniably real?", "The verse says the knowable is both 'dura-stham' (far) and 'antike' (near). What cognitive or contemplative move would it take to close the distance that is described as a function of the seeker's qualities rather than of space?", "If jneya sustains (bibharti) all things while remaining unattached (asakta), what would it look like to act in the world with that same structure — fully engaged, fully responsible, yet without the adhesion that creates suffering?" ], "everyday_applications": { "advaita": "When you notice that you are aware of awareness itself — the silent witness behind each sensation — treat that noticing as contact with the sarva-karana-rahita (instrument-free) ground Shankara describes. Do not mistake the tools (eyes, ears, thought) for the light that illuminates them.", "viśiṣṭādvaita": "Before a conversation you dread, recall Ramanuja's point: the Lord is not distant by nature but by the absence of qualities like amanitvam (absence of arrogance) in yourself. Cultivating one of those qualities — say, genuine listening — literally brings the knowable closer, according to this school.", "dvaita": "In any moment of clear perception — a sudden solution, an apt word — practice attributing the illumination to Hari rather than to your faculty. Madhva's devotion is not mood-engineering; it is a precise re-attribution of the source of every cognitive event.", "śuddhādvaita": "When two apparently opposite things are both true simultaneously — you love someone and you are frustrated by them; a project delights and exhausts you — Vallabha's 'viruddha-dharma-ashrayatvam' invites you to hold the contradiction as a glimpse of Krishna's aishvarya rather than a problem to be solved.", "bhakti": "Sridhara's 'sarvabhrit' (universal support) combined with 'asakta' (unattached) describes a mode of care that does not cling. Identify one relationship where you sustain another person but the sustaining has become adhesion; practice being their support without requiring the role to define you.", "advaita-bhakti": "Madhusudana's adhyaropa-apavada method is a daily contemplative tool: first, see the divine fully present in whatever you encounter (superimposition); then, gently recognize that no form exhausts it (negation). The oscillation between these two movements is itself the practice — neither collapsing into pure form nor retreating into formless abstraction." }, "primary_meaning": "It dwells outside all beings and within them, it is the unmoving and the moving both; too subtle to be known directly, it stands at a distance and yet close enough to touch." }