{
 "verse_id": "13.25",
 "mūla": {
  "devanāgarī": "अन्ये त्व् एवम् अजानन्तः श्रुत्वान्येभ्य उपासते | ते ऽपि चातितरन्त्य् एव मृत्युं श्रुति-परायणाः",
  "iast": "anye tv evam ajānantaḥ śrutvānyebhya upāsate | te 'pi cātitaranty eva mṛtyuṃ śruti-parāyaṇāḥ",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 25",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "anye",
   "lemma": "anya",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "सांख्येन योगेन, सांख्यं नाम इमे सत्त्वरजस्तमांसि गुणाः मया दृश्या अहं तेभ्योऽन्यः तद्व्यापारसाक्षिभूतः नित्यः गुणविलक्ष",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "तु कर्मयोगादिषु आत्मावलोकनसाधनेषु अनधिकृताः अन्येभ्यः तत्त्वदर्शिभ्यो ज्ञानिभ्यः श्रुत्वा कर्मयोगादिभिः आत्मानम् उपासते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "साङ्ख्येन योगेन इत्यत्र कापिलतन्त्रोक्तप्रकृतिपुरुषविवेकज्ञानं साङ्ख्यमिति व्याख्यानमसत्, कापिलतन्त्रस्यावैदिकस्यात्र ग",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "साङ्ख्येन योगेनाष्टाङ्गेन, कर्मयोगेन चापरे निष्कामेन पश्यन्त्यात्मानम्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "तु सांख्येन प्रकृतिपुरुषवैलक्षण्यालोचनेन, योगेनाष्टाङ्गेन, अपरे",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "मध्यमाः सांख्येन योगेन निदिध्यासनपूर्वभाविना श्रवणमननरूपेण नित्यानित्यविवेकादिपूर्वकेण इमे गुणत्रयपरिणामा अनात्मानः सर्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अन्ये"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "a",
   "lemma": "a",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अ"
  },
  {
   "surface_form": "jānantaḥ",
   "lemma": "√jñā",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जानन्तः"
  },
  {
   "surface_form": "śrutvā",
   "lemma": "śru",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "कर्मयोगादिभिः आत्मानम् उपासते, ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "ज्ञात्वा ध्यात्वा दृष्टिः",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "श्रुत्वा"
  },
  {
   "surface_form": "anyebhyaḥ",
   "lemma": "anya",
   "grammar": "dative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्येभ्यः"
  },
  {
   "surface_form": "upāsate",
   "lemma": "√upās",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": ", ते अपि आत्मदर्शनेन मृत्युम् अतितरन्ति ये श्रुतिपरायणाः श्रवणमात्रनिष्ठाः, ते च श्रवणनिष्ठाः पूतपापाः क्रमेण कर्म योगाद",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उपासते"
  },
  {
   "surface_form": "te",
   "lemma": "tad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ते"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "atitaranti",
   "lemma": "ati-√t￞",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अतितरन्ति"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "mṛtyum",
   "lemma": "mṛtyu",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मृत्युम्"
  },
  {
   "surface_form": "śruti",
   "lemma": "śruti",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "श्रुति"
  },
  {
   "surface_form": "parāyaṇāḥ",
   "lemma": "parāyaṇa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परायणाः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "2.29",
   "type": "long-distance thematic echo",
   "score": 0.9242,
   "feature_breakdown": {
    "cosine": 0.8442,
    "theme_graph": 1.0,
    "vocative": 0.0,
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    "lemma_overlap": 13.593,
    "stem_prefix": 7.0
   }
  },
  {
   "verse": "2.34",
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   "score": 0.9139,
   "feature_breakdown": {
    "cosine": 0.8539,
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  },
  {
   "verse": "11.2",
   "type": "cross-chapter thematic parallel",
   "score": 0.9112,
   "feature_breakdown": {
    "cosine": 0.8412,
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  {
   "verse": "2.52",
   "type": "long-distance thematic echo",
   "score": 0.9053,
   "feature_breakdown": {
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  {
   "verse": "9.30",
   "type": "lemma-family resonance",
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   "feature_breakdown": {
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  {
   "verse": "12.20",
   "type": "lemma-family resonance",
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   "feature_breakdown": {
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  {
   "verse": "12.6",
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  {
   "verse": "12.1",
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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_13.25",
    "anandgiri_13.25"
   ],
   "score": 0.5,
   "english_rendering": "Those who cannot directly apprehend the self through their own effort turn to hearing from knowers of truth, then take up upasana (worship-as-meditation) as their path. Shankara reads 'shrutva anyebhyah' (having heard from others) as indicating the seeker who lacks direct eligibility for nididhyasana (sustained absorption) but whose shruti-nishtha (steadfast adherence to scripture-hearing) itself purifies. Even this listener, taking scripture as supreme resort, crosses beyond mrityu (death) — the cycle of becoming — because the hearing orients the antahkarana (inner instrument) toward brahman and eventually ripens into jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.25",
    "vedantadeshika_13.25"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads 'anye' (others) as those not yet qualified for karma-yoga or upasana as direct atma-viewing — they stand one step removed, receiving tattva (truth of the self) secondhand from jnanis and tattvadarsins (seers of truth). Their path is shravanamatra-nishtha (steadfast devotion to mere listening), which purifies papa (sin) and gradually opens access to karma-yoga and then bhakti-yoga. The 'api' particle marks a sequence: even they cross mrityu — not instantly, but by degrees as shravana builds the foundation for fuller sadhana (practice)."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.25",
    "jayatirtha_13.25"
   ],
   "score": 0.5,
   "english_rendering": "Madhva, citing the Gaupavana-shruti, insists every mode — karma, shravana (hearing), sankhya, and dhyana — ultimately requires the seeker to hear, know, and meditate on Bhagavan's own svarupa (essential nature). The 'anye' here points to the incapacitated (ashakta), for whom Bhagavan mercifully provides this graduated ladder. Even the shravaka (auditor who only hears) must still internalize through jna (knowing) and dhyana (meditation); without this, drishti (vision of the Lord) can never arise under any circumstance."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.25"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the verse economically: the Lord lists alternative visions of the self — through dhyana (meditation), sankhya-yoga (discriminative analysis), ashta-anga yoga (eight-limbed yoga), and nishkama karma-yoga (desireless action). The verse functions as a catalogue of Krishna's prasada (grace) operating through different temperamental channels; each path is a form of the Lord's own lila (play) drawing the jiva (individual self) toward recognition of shuddha-brahman (pure Brahman) as identical with the jiva's own nature."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.25"
   ],
   "score": 0.5,
   "english_rendering": "Shridhara reads the verse as presenting sadhana-vikalpa (alternatives in spiritual practice): some see the atman through dhyana by cycling atma-akara-pratyaya (repetition of the self-shaped cognition); others through sankhya by reflecting on the distinction between prakriti and purusha (matter and spirit); others through ashta-anga yoga; yet others through karma-yoga. The 'anyebhyah shrutva upasate' (worshipping after hearing from others) group are those who lack direct qualification but whose shruti-parayanata (supreme resort to what is heard) itself carries them across mrityu."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.25"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana arranges the verse into four tiers of adhikara (qualification): the uttama (best) practise dhyana as nididhyasana (sustained contemplative absorption) — the fruit of shravana and manana; the madhyama (middling) employ sankhya-yoga as the reflective phase of shravanam-mananam; the manda (slow) purify via karma-yoga yielding sattva-shuddhi (purification of the sattva quality) which opens the path to jnana. The fourth group — the mandatara (slower still) who merely hear from others — are not abandoned: their shruti-parayanata (dedication to what is heard) purifies across time, and they too cross mrityu by this means."
  }
 },
 "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": "श्रुत",
   "role": "supporting",
   "other_verses_in_list": [
    "2.29",
    "2.52",
    "2.53",
    "11.2",
    "13.13"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
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   "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": [
     "jānantaḥ: jñā -> √jñā",
     "upāsate: upās -> √upās",
     "atitaranti: atit￞ -> ati-√t￞"
    ]
   },
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.894966Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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"
   }
  ]
 },
 "so_what_questions": [
  "If someone is not capable of sustained meditation or scholarly discrimination, does this verse guarantee that simple, faithful listening to a teacher is genuinely sufficient to cross beyond death — or is it a provisional concession?",
  "Madhva insists that shravana alone is incomplete without subsequent jnana and dhyana; Shankara implies shravana itself orients the antahkarana toward brahman. Which view does the verse grammar ('shrutva... upasate... atitaranti') actually support?",
  "The verse says 'te api ca atitaranti eva' — the emphatic 'eva' (certainly) and the 'api' (even they). What does it mean that crossing mrityu is equally certain for the merest listener as for the meditating yogi?",
  "Madhusudana's four-tier scheme maps neatly onto stages of adhyatmika sadhana (spiritual practice). Is the tiered structure his imposition, or does the verse itself imply graduated qualification through its sequence of 'anye... anye... apare'?",
  "Ramanuja reads 'shrutva anyebhyah' as hearing from tattvadarsins specifically — knowers of the truth of self. Does the quality of the teacher heard from determine the efficacy of the hearing, or is any sincere hearing of the tradition sufficient?",
  "All six schools agree the verse lists multiple valid paths. Does the verse privilege any one, or is the listing itself the teaching — that Bhagavan holds open every gate simultaneously?",
  "The verse closes chapter 13's upasana section just before the shift to kshara/akshara cosmology in 13.26. What does placing this verse of 'lowest-bar accessibility' immediately before the highest cosmic vision suggest about the Gita's pedagogical architecture?"
 ],
 "everyday_applications": {
  "advaita": "The professional who cannot carve out time for sustained meditation can still orient the antahkarana by faithful, repeated exposure to good teaching — podcasts of genuine acharyas, daily reading of upanishadic texts. Shankara's point: hearing that is shruti-parayana (scripture-focused, not self-help content) slowly refines the inner instrument even without formal sitting practice.",
  "visistadvaita": "Someone early in their spiritual life who feels 'I am not qualified for karma-yoga or bhakti-yoga yet' is precisely Ramanuja's shravana-matra-nishtha seeker. The application: begin by attending satsang, listening to trusted teachers of the tradition, allowing papa (the accumulated weight of reactive habits) to lift gradually before taking up structured practice.",
  "dvaita": "Madhva's practical insistence: hearing a class or lecture is incomplete unless followed by reflection on what was heard (jnana) and some period of dhyana on the Lord's svarupa. The everyday form is simple — after any teaching session, sit for five minutes and let what was heard settle as contemplation of Hari rather than immediately returning to activity.",
  "suddhadvaitA": "Vallabha's prasada orientation means the path chosen matters less than recognising it as the Lord's own gift to this temperament. A person drawn to intellectual analysis (sankhya) and another drawn to devotional service (karma-yoga) are not in competition; Krsna's lila operates through both. The application: stop measuring your path against others' paths.",
  "bhakti": "Shridhara's sadhana-vikalpa (alternatives) reading liberates practitioners from path-anxiety. If dhyana is inaccessible, sankhya-style discrimination is available; if that is too abstract, karma-yoga; if systematic practice is impossible, then hearing from knowers. The teaching: there is always one gate open, regardless of circumstance or capacity.",
  "advaita-bhakti": "Madhusudana's four-tier scheme suggests self-assessment is itself a spiritual practice — knowing honestly which tier you occupy today (meditator, reflective scholar, active server, or mere listener) and working faithfully within that tier rather than performing a higher tier you have not yet earned. Honest placement prevents the subtle pride of claiming uttama status while living as mandatara."
 },
 "primary_meaning": "Those who cannot grasp the self through their own practice simply listen to those who can, and even they, devoted to what they hear, cross beyond death."
}