{ "verse_id": "16.2", "mūla": { "devanāgarī": "अहिंसा सत्यम् अक्रोधस् त्यागः शान्तिर् अपैशुनम् | दया भूतेष्व् अलोलुप्त्वं मार्दवं ह्रीर् अचापलम्", "iast": "ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiśunam | dayā bhūteṣv aloluptvaṃ mārdavaṃ hrīr acāpalam", "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 2", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "ahiṃsā", "lemma": "ahiṃsā", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [ { "sense": "अहिंसनं प्राणिनां पीडावर्जनम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "परपीडावर्जनम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "परपीडावर्जनम्, सत्यं यथार्थभाषणम्, अक्रोधस्ताडितस्यापि चित्ते क्षोभानुत्पत्तिः, त्याग औदार्यम्, शान्तिश्चित्तोपरतिः, पै", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "अहिंसा" }, { "surface_form": "satyam", "lemma": "satya", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": "अप्रियानृतवर्जितं यथाभूतार्थवचनम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "सत्यम्" }, { "surface_form": "akrodhaḥ", "lemma": "akrodha", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अक्रोधः" }, { "surface_form": "tyāgaḥ", "lemma": "tyāga", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "संन्यासः, पूर्वं दानस्य उक्तत्वात्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्महितप्रत्यनीकपरिग्रहविमोचनम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "त्यागः" }, { "surface_form": "śāntiḥ", "lemma": "śānti", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शान्तिः" }, { "surface_form": "apaiśunam", "lemma": "apaiśuna", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": "। दया कृपा भूतेषु दुःखितेषु। अलोलुप्त्वम् इन्द्रियाणां विषयसंनिधौ अविक्रिया। मार्दवं मृदुता अक्रौर्यम्। ह्रीः लज्जा। अचा", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "अपैशुनम्" }, { "surface_form": "dayā", "lemma": "dayā", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दया" }, { "surface_form": "bhūteṣu", "lemma": "bhūta", "grammar": "locative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूतेषु" }, { "surface_form": "a", "lemma": "a", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अ" }, { "surface_form": "loluptvam", "lemma": "loluptva", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "लोलुप्त्वम्" }, { "surface_form": "mārdavam", "lemma": "mārdava", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मार्दवम्" }, { "surface_form": "hrīḥ", "lemma": "hrī", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ह्रीः" }, { "surface_form": "acāpalam", "lemma": "acāpala", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": "असति प्रयोजने वाक्पाणिपादादीनाम् अव्यापारयितृत्वम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "अचापलम्" } ], "intertextual_panel": [ { "verse": "10.4", "type": "long-distance thematic echo", "score": 0.9264, "feature_breakdown": { "cosine": 0.8664, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.1693, "stem_prefix": 4.0 } }, { "verse": "13.7", "type": "cross-chapter thematic parallel", "score": 0.9161, "feature_breakdown": { "cosine": 0.8758, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0516, "lemma_overlap": 6.223, "stem_prefix": 2.0 } }, { "verse": "10.5", "type": "long-distance thematic echo", "score": 0.9019, "feature_breakdown": { "cosine": 0.8701, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0589, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "17.14", "type": "cross-chapter thematic parallel", "score": 0.9015, "feature_breakdown": { "cosine": 0.8612, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0516, "lemma_overlap": 6.223, "stem_prefix": 2.0 } }, { "verse": "6.27", "type": "shared-vocabulary echo", "score": 0.8909, "feature_breakdown": { "cosine": 0.8609, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.0537, "stem_prefix": 3.0 } }, { "verse": "6.15", "type": "long-distance thematic echo", "score": 0.8899, "feature_breakdown": { "cosine": 0.8499, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.5469, "stem_prefix": 3.0 } }, { "verse": "18.10", "type": "cross-chapter thematic parallel", "score": 0.8885, "feature_breakdown": { "cosine": 0.8485, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.8877, "stem_prefix": 3.0 } }, { "verse": "5.29", "type": "long-distance thematic echo", "score": 0.8872, "feature_breakdown": { "cosine": 0.8572, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.2817, "stem_prefix": 2.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_16.2", "anandgiri_16.2" ], "score": 0.5, "english_rendering": "Ahimsa (non-injury) means abstaining from causing pain to any living being whatsoever. Satya (truthfulness) is speech that reflects things as they actually are, free from both unpleasantness and falsehood. Akrodha (freedom from anger) is the quelling of anger that arises when one is abused or struck; tyaga here means renunciation (samnyasa), since dana was already listed; and shanti is the composure of the inner organ. Apaishunam is the absence of slander, which is exposing others' faults behind their backs; aloluptvam is the non-agitation of the sense organs even in the presence of their objects. Mardavam is softness, freedom from cruelty; hri is shame before improper conduct; and acapalam is not engaging the speech, hands, feet, and other organs without genuine purpose.", "commentator": "Shankaracharya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_16.2", "vedantadeshika_16.2" ], "score": 0.5, "english_rendering": "Ahimsa is the avoidance of harm to others; satya is speech that conveys things as actually seen and is beneficial to beings. Akrodha is the freedom from mental disturbance arising as fruit of causing harm to others — one remains unshaken even when wronged. Tyaga is the relinquishment of possessions inimical to one's own spiritual welfare; shanti is the trained restraint of the senses from their tendency toward objects. Apaishunam is the non-reporting of words that harm another; daya is the inability to bear the suffering of any being; mardavam is freedom from hardness, meaning fitness for intimate fellowship with virtuous people. Hri is the shame felt when about to perform an improper act; acapalam is the absence of restlessness even when desirable objects are near at hand.", "commentator": "Ramanujacharya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_16.2", "jayatirtha_16.2" ], "score": 0.5, "english_rendering": "Paishunam — the specific focus of Madhva's bhashya on this verse — is the reporting of faults that are grounds for harm to another, particularly to a king or authority figure, out of pride or fear rather than genuine witness. Laulya is passion or obsessive attachment, equivalent to raga. Acapalam is steadiness (sthairya), the opposite of chanchalata (vacillation): the person of daivi sampat does not waver when confronted with temptation or threat, remaining fixed in Hari's will. These qualities enumerate the concrete behavioral markers by which jivas who are Hari's favourites are distinguished from those who are not.", "commentator": "Madhvacharya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_16.2" ], "score": 0.5, "english_rendering": "Vallabha reads BG 16.1-3 as a unified triplet elaborating who is the assammudha devotee who 'knows Me as Purushottama' (BG 15.19). The twenty-six qualities of daivi sampat — of which this verse's ahimsa through acapalam form the middle cluster — are not ethical imperatives but the natural efflorescence in a jiva born into divine destiny through Bhagavan's grace-current (pushti). Each quality is a marker of Krsna's own nature shining through the purified vessel; the daiva-jiva does not cultivate them by effort but receives them as prasada. The contrast with asuri sampat is not moral condemnation but a description of two modes of manifestation in Bhagavan's lila.", "commentator": "Vallabhacharya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_16.2" ], "score": 0.5, "english_rendering": "Ahimsa is abstention from harming others; satya is speaking things as they are; akrodha is the non-arising of disturbance in the mind even when one is struck. Tyaga is generosity (audarya); shanti is the composure of the mind (citta-uparati). Paishunam is the revealing of another's faults behind their back — apaishunam is freedom from that. Daya is compassion toward those who are afflicted (dina); aloluptvam is the absence of greed (lobhabhava), with the elision of one letter being an archaic usage. Mardavam is gentleness and freedom from cruelty; hri is the shame of public opinion (loka-lajja) when about to engage in improper conduct; acapalam is the absence of purposeless activity.", "commentator": "Sridhara Svami" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_16.2" ], "score": 0.5, "english_rendering": "Himsa is the severing of the life-continuity of beings; ahimsa is being no cause of that. Satya is speech that reflects things as they truly are and carries no harmful consequence. Akrodha is the immediate quelling of anger that arises when one is abused or struck; tyaga is samnyasa (since dana was earlier listed); shanti is composure of the inner organ (since dama was earlier listed). Mardavam is freedom from cruelty — including the capacity to correct students and juniors through gentle instruction rather than harsh speech. Hri is the social shame that obstructs the very inception of improper conduct; acapalam is the absence of purposeless engagement of speech, hands, and the other organs. These qualities from arjava onward through acapalam belong distinctively to the brahmana, marking out the inner discipline that makes jnana-bhakti possible.", "commentator": "Madhusudana Sarasvati" }, "vishishtadvaita": { "score": 0.5 }, "shuddhadvita": { "score": 0.5 } }, "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": "अहिंसा", "role": "supporting", "other_verses_in_list": [ "10.4", "10.5", "13.7", "17.14" ] }, { "list": "क्रोध", "role": "supporting", "other_verses_in_list": [ "1.34", "1.35", "2.56", "2.62", "2.63", "3.37", "3.40", "4.10", "5.23", "5.26", "5.28", "16.4", "16.12", "16.18", "16.21", "18.53" ] }, { "list": "त्याग", "role": "supporting", "other_verses_in_list": [ "12.11", "12.12", "12.16", "12.17", "14.25", "18.1", "18.2", "18.4", "18.7", "18.8", "18.9", "18.10", "18.11", "18.12" ] }, { "list": "त्यागः", "role": "supporting", "other_verses_in_list": [ "18.9" ] }, { "list": "त्यागाच्छान्तिरनन्तरम्", "role": "supporting", "other_verses_in_list": [ "5.6", "12.12" ] }, { "list": "शान्ति", "role": "supporting", "other_verses_in_list": [ "2.66", "2.70", "2.71", "4.39", "5.12", "5.29", "6.15", "18.62" ] }, { "list": "शान्तिः", "role": "supporting", "other_verses_in_list": [ "12.12" ] }, { "list": "सत्यम्", "role": "supporting", "other_verses_in_list": [ "10.4", "10.5", "16.8" ] } ], "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": [ { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.954325Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 2, "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": [ "The verse lists ten virtues in rapid succession without hierarchy — does their sequence encode a pedagogical or psycho-spiritual order, or are they simply enumerated?", "Akrodha (freedom from anger) appears alongside ahimsa rather than under dama (restraint) — what does this placement reveal about how the tradition distinguishes emotional regulation from sensory restraint?", "Apaishunam (non-slander) is specifically the absence of revealing others' faults behind their back — why does indirect speech receive explicit mention when direct violence is already covered by ahimsa?", "Hri (shame) is a social emotion dependent on the gaze of others — how do schools that emphasize internal liberation handle a virtue whose mechanism is external?", "Tyaga appears in this verse and is glossed differently across schools: as samnyasa (Shankara, Madhusudana), as generosity/audarya (Sridhara), and as relinquishment of spiritually harmful possessions (Ramanuja) — what is at stake in each reading?", "Mardavam (softness/gentleness) is a quality of the body-voice-manner rather than intention alone — to what extent do these daivi sampat virtues address outward comportment versus inner state?", "Aloluptvam (non-covetousness) is described as the non-agitation of the senses in the presence of their objects rather than mere avoidance of objects — what does this distinction reveal about the tradition's psychology of desire?" ], "everyday_applications": { "advaita": "Before speaking about a colleague's error to a third party, pause and ask: is this disclosure necessary for a genuine purpose, or am I doing it to establish my own position? Shankara's acapalam and apaishunam together demand that speech serve a real function — anything else is a leak of the inner organ's composure.", "vishishtadvaita": "When you feel irritation at someone who has wronged you, notice that Ramanuja defines akrodha not as never feeling the disturbance but as being free from the mental agitation that arises as the fruit of causing harm. The practice is to ask: is my reaction aimed at Bhagavan's service, or at settling a personal account?", "dvaita": "Madhva's commentary zeroes in on paishunam as reporting faults to authorities out of pride or fear. In a workplace, this means: if you raise a concern about someone to leadership, examine whether you are acting as a genuine witness in Hari's service, or whether pride, rivalry, or self-protection is the real motive.", "shuddhadvita": "Vallabha's reading invites a different question than the others: instead of 'how do I cultivate these virtues,' ask 'where in my life do I notice these qualities arising naturally, without effort?' Those moments are traces of pushti — Krsna's grace already at work. Acknowledge them rather than taking credit.", "bhakti": "Sridhara glosses hri as loka-lajja — the shame of public opinion — not inner guilt. This is a realistic acknowledgment that social accountability is a genuine brake on misconduct. Practically: build into your life structures where your actions are visible to people whose judgment you respect.", "advaita-bhakti": "Madhusudana's gloss on mardavam adds a teaching dimension: gentleness is not avoiding difficult conversations but choosing the form of correction that actually transmits understanding rather than triggering defensiveness. The teacher who rebukes harshly may be technically truthful but is violating mardavam by prioritizing expression over transmission." }, "primary_meaning": "Non-harm, truth, freedom from anger, renunciation, peace, no slander of others, compassion for all beings, freedom from greed, gentleness, modesty, and steadiness." }