{
  "verse_id": "13.24",
  "mūla": {
    "devanāgarī": "ध्यानेनात्मनि पश्यन्ति केचिद् आत्मानम् आत्मना | अन्ये सांख्येन योगेन कर्म-योगेन चापरे",
    "iast": "dhyānenātmani paśyanti kecid ātmānam ātmanā | anye sāṃkhyena yogena karma-yogena cāpare",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 24",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "surface_form": "dhyānena",
      "lemma": "dhyāna",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "भक्तियोगेन पश्यन्ति",
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      "surface_devanagari": "ध्यानेन"
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    {
      "surface_form": "ātmani",
      "lemma": "ātman",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मनि"
    },
    {
      "surface_form": "paśyanti",
      "lemma": "dṛś",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
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          "sense": "। अन्ये च अनिष्पन्नयोगाः सांख्येन योगेन ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति। अपरे योगादिषु आत्मावलोकनसाधनेष",
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      "surface_devanagari": "पश्यन्ति"
    },
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      "surface_form": "kecid",
      "lemma": "kaścit",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "केचिद्"
    },
    {
      "surface_form": "ātmānam",
      "lemma": "ātman",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मना मनसा ध्यानेन भक्तियोगेन पश्यन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
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        }
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      "theme_lists": [],
      "surface_devanagari": "आत्मानम्"
    },
    {
      "surface_form": "ātmanā",
      "lemma": "ātman",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "मनसा ध्यानेन भक्तियोगेन पश्यन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आत्मना"
    },
    {
      "surface_form": "anye",
      "lemma": "anya",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "च अनिष्पन्नयोगाः सांख्येन योगेन ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
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      "surface_devanagari": "अन्ये"
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      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "योगेन ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
          "school": "viśiṣṭādvaita",
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      "surface_devanagari": "सांख्येन"
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    {
      "surface_form": "yogena",
      "lemma": "yoga",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
          "school": "viśiṣṭādvaita",
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        }
      ],
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      "surface_devanagari": "योगेन"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
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        {
          "sense": "ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
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      "surface_devanagari": "योगेन"
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      "surface_form": "ca",
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      "grammar": "",
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      "surface_devanagari": "च"
    },
    {
      "surface_form": "apare",
      "lemma": "apara",
      "grammar": "nominative masculine plural noun",
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      "theme_lists": [],
      "surface_devanagari": "अपरे"
    }
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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_13.24",
        "anandgiri_13.24"
      ],
      "score": 0.5,
      "english_rendering": "Śaṅkara reads this verse as listing the upāyas (means) by which the ātman is directly seen — dhyāna (meditation), sāṃkhya-yoga (discriminative knowledge), and karma-yoga — each fitting a different adhikārin (qualified seeker). The one who truly knows puruṣa as 'I am this' and sees prakṛti-with-guṇas as the mithyā superimposition destroyed by vidyā is the one who does not return to birth (na bhūyo'bhijāyate). For Śaṅkara the 'seeing' here is not gradual cultivation but the fruit of prior jñāna; the three paths are merely preparatory gradations before that single non-dual recognition fires."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.24",
        "vedantadeshika_13.24"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja distinguishes three classes of seekers: those in whom yoga is already accomplished (niṣpanna-yogā) who see the ātman dwelling in the body (śarīre) through bhakti-yoga directly; those not yet accomplished (aniṣpanna-yogā) who first render the mind fit through sāṃkhya-yoga (jñāna-yoga) and thereby see; and those unqualified for both yoga paths who, through karma-yoga with embedded jñāna, make the mind yoga-worthy and then see. The ātman seen is always the individual jīva as the viśeṣaṇa (qualifier) of Bhagavān, never dissolved into undifferentiated Brahman — the seeing is real relation, not cancellation of the seer."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.24",
        "jayatirtha_13.24"
      ],
      "score": 0.5,
      "english_rendering": "*Dhyāna* (meditative absorption), *sāṃkhya-yoga* (the path of discriminative knowledge), and *karma-yoga* (the path of dedicated action) are three distinct modes by which the *paratantra* (eternally dependent) *jīva* (the individual self) may come to perceive the *ātman* within the self by the self — *dhyānenātmani paśyanti kecid ātmānam ātmanā*. In each case, what is perceived is not an undifferentiated identity with Brahman but the *jīva*'s own constitution as wholly contingent on *svatantra* (the independently real, self-sufficient) Hari. The seeing — *paśyanti* — is itself dependent: *bheda* (real distinction) between the seer and Hari is never dissolved, and the capacity to perceive at all is sustained only by Hari's *anugraha* (grace). The three paths name three gradations within *taratamya* (graded ontological hierarchy): each *jīva* approaches according to qualification, yet all three converge on the recognition that *jīva*-hood is irreducibly *paratantra*. *Bhakti* (devotion) — ontological subordination to Hari — is the animating core of all three; *dhyāna*, *sāṃkhya*, and *karma* are its vehicles, not independent liberating means.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.24"
      ],
      "score": 0.5,
      "english_rendering": "*Dhyāna* (meditative vision) here names the spontaneous *smaraṇa* (remembrance) that arises only when Kṛṣṇa himself illumines his own form in the devotee's *antaḥkaraṇa* (inner instrument). The mūla's threefold scheme — *dhyāna*, *sāṃkhya-yoga*, *karma-yoga* — maps directly onto the *puṣṭi-mārga* (path of grace) distinction between *puṣṭi-jīvas* (those sustained entirely by Kṛṣṇa's *prasāda*) and *maryādā-mārga* practitioners who rely on their own *sādhana* (disciplined effort). *Sāṃkhyena yogena* and *karma-yogena* belong to *maryādā*: effort-dependent, bounded, available to those who draw on their own capacity. The *dhyāna* of *ātmānam ātmanā* stands apart — not deliberate concentration but the *sevā*-born (devotional service–born) vision in which Brahman, fully real and self-manifesting, is seen within by Brahman's own light. In *śuddhādvaita*, the world is no *māyā*-projection but a real manifestation of Kṛṣṇa; the *antaḥkaraṇa* of the *puṣṭi-jīva* is itself a vehicle of *brahma-sambandha* (the bond of Brahman), and when Kṛṣṇa wills, that bond becomes the very organ of vision named in *paśyanti*. The *kecid* — 'some' — are therefore not arbitrarily distinguished seekers but those whom Kṛṣṇa selects for *puṣṭi*, granting the spontaneous *darśana* that no quantity of *sāṃkhya* or *karma* can produce.",
      "divergence_note": "The three paths are not co-equal alternatives. *Dhyāna* as spontaneous *prasāda*-born *smaraṇa* is categorically above *maryādā*-mārga effort; this vertical ordering is the *puṣṭi-mārga* reading of *kecid … anye … apare*.",
      "provenance": "siddhānta_reconstruction"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.24"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī focuses on the liberating fruit of prakṛti-puruṣa-viveka (discriminative knowledge): the one who knows puruṣa in its upādraṣṭṛ (witness) form and knows prakṛti together with its guṇas and their modifications (sukha-duḥkhādi-pariṇāma) — even if that person lives in apparent transgression of conventional norms (vidhim atilaṅghya vartamāno'pi) — does not take birth again (punar nābhijāyate). The three means of seeing — dhyāna, sāṃkhya, karma-yoga — are the verse's practical gift: multiple gates into the same recognition, accommodating different temperaments without privileging any single school's exclusive route."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.24"
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      "score": 0.5,
      "english_rendering": "Madhusūdana Sarasvatī synthesises: the one who directly realises puruṣa as 'I am this very one' (ayam aham asmi) and simultaneously cognises prakṛti-as-avidyā — with all its modifications — as mithyā, negated by ātma-vidyā, does not return to birth even if, under the force of prārabdha-karma, he lives like Indra transgressing injunctions (indravad vidhim atikramya vartamāno'pi). Madhusūdana cites the Nyāya that prior and subsequent karmas are respectively shed and not accumulated at the dawn of knowledge (tad-adhigama uttara-pūrvāghayoḥ aśleṣa-vināśau). The verse's three upāyas — dhyāna, sāṃkhya, karma-yoga — are thus graduated preparations for bhakti-suffused jñāna, the ānanda of non-dual recognition coloured by love of Kṛṣṇa."
    }
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    "meter": "anuṣṭubh",
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    "meter_shift_to_next": false,
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      "preceding_question": "",
      "following_response": ""
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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",
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        "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)"
  },
  "so_what_questions": [
    "If the verse offers three paths — dhyāna, sāṃkhya-yoga, karma-yoga — as equally valid routes to the same seeing, what does that multiplicity imply about the relationship between the method and the destination?",
    "Śaṅkara argues that the knower living in apparent norm-transgression still does not return to birth. What is the ethical and social risk of that claim, and how does the bhāṣya tradition guard against its misuse?",
    "Rāmānuja distinguishes the 'accomplished' (niṣpanna) from the 'not yet accomplished' (aniṣpanna) yogin. What are the practical markers that tell a sincere practitioner which category they occupy?",
    "The verse says the ātman is seen 'by the ātman through the ātman' (ātmanā ātmānam ātmani). What is the force of this triple deployment of the same word, and how do the different schools parse it differently?",
    "If karma-yoga embeds jñāna within itself (as Rāmānuja holds), what changes about how one performs an ordinary work task — and what remains the same?",
    "Madhusūdana invokes the arrow-and-bow simile from the Śāṅkara commentary: an arrow already released continues until its momentum is spent. How far does that simile clarify — and where does it break down — as a model for understanding why the jñānin still inhabits a body?",
    "The verse is positioned in the chapter on kṣetra-kṣetrajña (field and field-knower). How does 'seeing the ātman in the ātman' relate to the earlier instruction on knowing the field — are these the same knowledge or sequentially dependent?"
  ],
  "everyday_applications": {
    "advaita": "In a high-stakes meeting where everyone expects you to perform your role-identity, notice the witness that watches the performance without being absorbed in it — that noticing is dhyāna on ātman. The meeting-outcome does not touch the witness; act fully, identify not at all.",
    "viśiṣṭādvaita": "When you feel unqualified for formal meditation, use karma-yoga embedded with jñāna: do your work as service to Bhagavān, hold the intent that each action prepares the mind for clearer seeing, and trust that fitness for deeper yoga is itself granted progressively by Bhagavān's grace.",
    "dvaita": "Before beginning any task today, acknowledge inwardly that your capacity to act, concentrate, and perceive is entirely on loan from Hari — this is 'seeing the ātman as Hari-paratantra.' The acknowledgment is not merely pious language; it reorients effort away from ego-ownership of results.",
    "śuddhādvaita": "If formal sādhana (discipline) feels dry or mechanical today, stop forcing it and instead simply remember Kṛṣṇa (smaraṇa) with whatever warmth is available — even a flicker. Puṣṭi-mārga holds that this unforced remembrance, however small, is the highest act because it is Kṛṣṇa moving in you, not your technique.",
    "bhakti": "When guilt about past failures (the 'norms transgressed') threatens to disqualify you from practice, recall Śrīdhara's gloss: the knower of prakṛti-puruṣa-viveka is freed even while living imperfectly. The disqualification story is itself a guṇa-modification of prakṛti — observe it, name it, let it pass.",
    "advaita-bhakti": "When a habit you thought you had overcome resurfaces (prārabdha-karma spending its momentum), do not treat this as evidence of failure. Madhusūdana's arrow simile says: the already-released arrow must land; knowledge burned the quiver, not the arrow in flight. Greet the recurrence with curiosity rather than shame, and return your attention to Kṛṣṇa."
  },
  "primary_meaning": "Some see the self within themselves through meditation, others through the path of knowledge, and still others through the path of action."
}