{ "verse_id": "15.7", "mūla": { "devanāgarī": "ममैवांशो जीव-लोके जीव-भूतः सनातनः | मनः-षष्ठानीन्द्रियाणि प्रकृति-स्थानि कर्षति", "iast": "mamaivāṃśo jīva-loke jīva-bhūtaḥ sanātanaḥ | manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati", "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 7", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "mama", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मम" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "aṃśaḥ", "lemma": "aṃśa", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अंशः" }, { "surface_form": "jīva", "lemma": "jīva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जीव" }, { "surface_form": "loke", "lemma": "loka", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [ { "sense": "संसारे जीवभूतः कर्ता भोक्ता इति प्रसिद्धः सनातनः चिरंतनः यथा जलसूर्यकः सूर्यांशः जलनिमित्तापाये सूर्यमेव गत्वा न निवर्त", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "च प्रसिद्धम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "लोके" }, { "surface_form": "jīva", "lemma": "jīva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जीव" }, { "surface_form": "bhūtaḥ", "lemma": "√bhū", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूतः" }, { "surface_form": "sanātanaḥ", "lemma": "sanātana", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "चिरंतनः यथा जलसूर्यकः सूर्यांशः जलनिमित्तापाये सूर्यमेव गत्वा न निवर्तते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "[15।7] इति।प्रकाशादिवन्नैवं परः [ब्र.सू.2।3।46] इत्यत्र च जीवस्यांशत्वं हस्तादिवत् तद्दुःखेन परस्यापि तदा दुःखित्वं स्य", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "सर्वदा संसारित्वेन प्रसिद्धः असौ सुषुप्तिप्रलययोः प्रकृतौ लीनतया स्थितानि मनः षष्ठं येषां तानीन्द्रियाणि पुनर्जीवलोके स", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "सनातनः" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" }, { "surface_form": "ṣaṣṭhāni", "lemma": "ṣaṣṭha", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "षष्ठानि" }, { "surface_form": "indriyāṇi", "lemma": "indriya", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इन्द्रियाणि" }, { "surface_form": "prakṛti", "lemma": "prakṛti", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रकृति" }, { "surface_form": "sthāni", "lemma": "stha", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थानि" }, { "surface_form": "karṣati", "lemma": "√kṛṣ", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "आकर्षति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। कश्चित् च पूर्वोक्तमार्गेण अस्या अविद्याया मुक्तः स्वेन रूपेण अवतिष्ठते।जीवभूतः तु अतिसंकुचितज्ञानैश्वर्यः कर्मलब्धप्र", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। कश्चित्पूर्वोक्तमार्गेणास्या अविद्याया मुक्तः स्वेन रूपेणावतिष्ठते संसारी जीवः अयं तु यतस्ततोऽतिसङ्कुचितज्ञानैश्वर्यः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "कूर्मोऽङ्गानीव प्रकृतेरज्ञानादाकर्षति विषयग्रहणयोग्यतयाविर्भावयतीत्यर्थः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कर्षति" } ], "intertextual_panel": [ { "verse": "7.4", "type": "long-distance thematic echo", "score": 0.9124, "feature_breakdown": { "cosine": 0.8524, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.9335, "stem_prefix": 5.0 } }, { "verse": "12.4", "type": "shared-vocabulary echo", "score": 0.9032, "feature_breakdown": { "cosine": 0.8532, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.6179, "stem_prefix": 5.0 } }, { "verse": "10.20", "type": "shared-vocabulary echo", "score": 0.8986, "feature_breakdown": { "cosine": 0.8586, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.2125, "stem_prefix": 4.0 } }, { "verse": "13.35", "type": "cross-chapter thematic parallel", "score": 0.8954, "feature_breakdown": { "cosine": 0.8454, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.7405, "stem_prefix": 4.0 } }, { "verse": "9.13", "type": "long-distance thematic echo", "score": 0.8949, "feature_breakdown": { "cosine": 0.8549, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.2535, "stem_prefix": 3.0 } }, { "verse": "17.6", "type": "semantic neighbor", "score": 0.891, "feature_breakdown": { "cosine": 0.851, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3264, "stem_prefix": 4.0 } }, { "verse": "9.8", "type": "long-distance thematic echo", "score": 0.8893, "feature_breakdown": { "cosine": 0.8593, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.0366, "stem_prefix": 2.0 } }, { "verse": "7.10", "type": "long-distance thematic echo", "score": 0.8886, "feature_breakdown": { "cosine": 0.8486, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.4431, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_15.7", "anandgiri_15.7" ], "score": 0.5, "english_rendering": "The jiva (individual self) who appears as a portion (amsha) of the supreme Brahman in the realm of samsara is not truly a fragment of a divisible whole, but a reflection-like superimposition — as sunlight reflected in water is not a piece of the sun, or as space enclosed in a pot is not a piece of the sky. This jiva, sanatanam (eternally) appearing as doer and enjoyer, is only so through avidya-produced upadhi (limiting adjunct), not in ultimate reality. Shankara anchors: 'an-arth-antaram — amsha, bhaga, avayava, ekadesha are all synonymous; the flaw of sa-avayavatva does not apply because the division is avidya-kalpita (superimposed by ignorance), as explicitly shown in the Kshetra chapter.' The manas and five sense organs are drawn toward objects because they rest in prakrti (their natural seat), and so samsara persists — not because the jiva truly wanders, but because ignorance sustains the illusion of a wanderer." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_15.7", "vedantadeshika_15.7" ], "score": 0.5, "english_rendering": "The eternal jiva who is My amsha (portion) has its own authentic svabhava (essential nature) — a real, distinct sentient mode of Brahman, not a reflection or superimposition. Veiled by beginningless karma-rupa-avidya (ignorance in the form of past karma), this jiva enters embodied existence in the worlds of deva and manushya, and as controller of its instrument-body, draws the six — the five sense-organs plus manas — to act according to karma. Ramanuja distinguishes: one category of jiva so veiled, compelled to traverse; another, freed by the upaya taught in preceding verses, stands in its own true form (svena rupena avatishthate). The 'portion' is real — the jiva is a genuine mode of Ishvara, eternally self-luminous but contractible by karma into narrow jnana-aisvarya." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_15.7", "jayatirtha_15.7" ], "score": 0.5, "english_rendering": "*Mamaivaṃśo jīva-loke jīva-bhūtaḥ sanātanaḥ* — the *jīva* (individual self) is Hari's own *aṃśa* (portion), yet not a fragment broken off from a composite whole. *Aṃśa* here names a genuinely *paratantra* (eternally dependent) entity whose very being is held in existence by Hari's *svatantra* (self-sufficient, sovereign) will. The term *sanātanaḥ* forecloses any reading in which the *jīva* is dissolved back into its source: it is eternally *jīva*, distinct in liberation no less than in bondage. *Pañca-bheda* — the five-fold real distinction — is not suspended at any point; Lord–*jīva* *bheda* (real distinction) is constitutive of the *jīva*'s nature, not an adventitious condition. Drawing the *manaḥ-ṣaṣṭhāni indriyāṇi* (the six — mind and five senses) *prakṛti-sthāni* (situated in *prakṛti*), the *jīva* acts under the load of *karma*, yet Hari remains the inner mover behind every such drawing. *Bhakti* is the *jīva*'s proper response to this ontological subordination: not a path toward identity with Hari, but the full flowering of dependence recognized as such.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_15.7" ], "score": 0.5, "english_rendering": "The jiva is an anu (atomic) pure-cit portion (amsha) of the sac-cid-ananda Purushottama, held separate not by any ontological gap but by Krsna's own free will — sva-icchaya prthag-bhavitah (made distinct by His own choice, as Vallabha's bhashya states). Ananda, the third constituent of the jiva's own nature, is not lost — it is tirobhuta (veiled), the hiding being itself a feature of the Lila. The jiva in samsara draws the senses across the theater of prakrti-parinaama-bodies because the ananda-svarupa is under that veil; liberation in this marga is not return to source but the lifting of the veil so the jiva shines as what it always was — an ananda-amsha of Krsna enjoying Him in seva." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_15.7" ], "score": 0.5, "english_rendering": "Shridhara opens with a genuine dialectical jijasa (inquiry): if all jivas dissolve into You in deep sleep and pralaya, who remains a samsarin? The answer lies in the crucial distinction between two kinds of laya (mergence): the jiva veiled by avidya and samskaras dissolves only into sa-prakrtika Brahman (Brahman with the causal upadhi intact), not into shudha Brahman — so it re-emerges. Only the vidvan attains shudha-svarupa-prapti and does not return. The amsha-ship is real enough to ground the jiva's sanatanatva (eternity), but the manas and senses persist in subtle seed-form through pralaya and are 'drawn out' again by the jiva's karma — as the tortoise extends its limbs." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_15.7" ], "score": 0.5, "english_rendering": "Madhusudana Sarasvati holds two simultaneous registers with characteristic precision: in paramarthika satya (ultimate reality), the amsha is a maya-kalpita reflection — like the sun in water or space in a pot — and the jiva's 'going' to Brahman at jivanmukti is only figurative (aupacarikatva), because jiva and Brahman were never two. In vyavaharika (conventional truth), the same verse explains why sleep-merger does not liberate: the antahkarana along with its avidya-and-samskara load persists in subtle causal form in sushupti, and thus re-projects; only jnana that eliminates the root avidya prevents re-emergence. So 'drawing the senses from prakrti' maps to sushupti-return, not to ultimate reality — the jiva is ultimately Brahman, provisionally a samsarin, and the two halves of the verse address those two registers simultaneously." } }, "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": "प्रकृति", "role": "supporting", "other_verses_in_list": [ "1.1", "3.5", "3.28", "3.33", "4.6", "5.10", "7.4", "7.5", "7.20", "9.7", "9.8", "9.10", "9.12", "9.13", "11.51", "13.19", "13.20", "13.21", "13.23", "13.35", "14.5", "18.40", "18.59" ] }, { "list": "सनातन", "role": "supporting", "other_verses_in_list": [ "1.40", "2.20", "2.24", "4.31", "7.10", "8.20", "11.18" ] }, { "list": "सनातनः", "role": "supporting", "other_verses_in_list": [ "2.24", "8.20", "8.21" ] }, { "list": "स्थान", "role": "supporting", "other_verses_in_list": [ "1.1", "5.5", "8.22", "8.28", "9.4", "9.5", "9.6", "9.16", "9.17", "9.18", "11.36", "18.62" ] } ], "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)", "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": [ "bhūtaḥ: bhū -> √bhū", "karṣati: kṛṣ -> √kṛṣ" ] } ] }, "so_what_questions": [ "If the jiva is 'My very portion' regardless of school — Advaita's reflection, Ramanuja's mode, Madhva's dependent, Vallabha's ananda-amsha — what concrete difference does each account make to how a practitioner understands their own grief or elation?", "Shankara insists the amsha-relation is avidya-kalpita (imagined through ignorance): if that is true, who exactly is doing the imagining, and does the answer differ from what Ramanuja would say?", "Shridhara distinguishes sa-prakrtika laya (sleep/pralaya with causal body intact) from shudha laya (the realized person's non-return): what practical discipline converts the first kind of mergence into the second?", "Vallabha says the jiva's ananda-svarupa is veiled by Krsna's own free choice for Lila: if bondage is a feature of the divine play, what kind of 'effort toward liberation' is coherent within this frame?", "Madhusudana maps the verse's two halves to two ontological registers (paramarthika and vyavaharika): when does a practitioner need to hold both registers simultaneously rather than resolving to one?", "All six schools agree that the senses being 'drawn' (karshati) is the mechanism of samsara: what does the word karshati (to drag, to pull) tell us about the phenomenology of being caught in habitual perception?", "If the jiva is sanatanam (eternal) in all schools, what exactly is 'born' and 'dies' in each account — and which school makes that question most uncomfortable to sit with?" ], "everyday_applications": { "advaita": "When you catch yourself saying 'I am devastated' or 'I am ecstatic,' notice that the I claiming the state is an amsha-illusion — a reflection that takes the ripple of the lake for a fracture in the sun. Practice: before reacting, pause and ask 'which I is speaking — the upadhi-I or the witness?' The pause itself is the beginning of the upadhi dissolving.", "vishishtadvaita": "Your individuality is real and precious — you are a genuine mode of Bhagavan, not a mistake to be dissolved. When work or relationships feel like they diminish you, that is contracted jnana-aisvarya, not your true range. Practice: serve from your full nature, not from the shrunken self that karma has produced; kainkarya done from the full self is bhakti, not servitude.", "dvaita": "You are distinctly yourself, and your distinctness is exactly what makes genuine love of Hari possible — a mirror cannot love what it reflects. When you feel the pull of pride (I did this myself) or despair (I am nothing), both are failures to see the antaryamin directing the senses you think you control. Practice: attribute each action's outcome to Hari's will without making yourself a passive puppet — dependency is worship, not nihilism.", "shuddhadvita": "The joy you feel at the most ordinary moment — a child's laugh, rain on dry earth — is not sentiment; it is the ananda-amsha briefly visible through the veil. Vallabha's application: do not seek liberation away from this world, seek the veil's thinning within it. Practice: treat each moment of delight as a data point proving the ananda-svarupa is present and pushing through, not as distraction from serious sadhana.", "bhakti": "Shridhara's distinction between sleep and death on one side, and genuine liberation on the other, has a daily correlate: how much of your 'rest' actually refreshes versus merely suspending the same anxieties that revive with the alarm? The practitioner's question is not whether to merge but whether the samskara-load comes with you into the mergence. Practice: bring one degree of viveka (discernment) into the transition to sleep — even that is moving from sa-prakrtika toward shudha laya.", "advaita-bhakti": "Madhusudana's two-register reading licenses a life lived simultaneously in the world and beyond it: you are fully Brahman (nothing to achieve) and fully a practitioner (much to dissolve). When the tension between those two feels like contradiction, that is precisely the antahkarana's avidya-load asserting itself. Practice: hold Krsna-bhakti as the bhavana that loosens the avidya without requiring you to first resolve the metaphysics — the devotion is itself the epistemology." }, "primary_meaning": "An eternal portion of Me dwells as an individual self in the world of the living, drawing to itself the mind and five senses that rest in nature." }