{ "verse_id": "4.2", "mūla": { "devanāgarī": "एवं परम्परा-प्राप्तम् इमं राजर्षयो विदुः | स कालेनेह महता योगो नष्टः परन्तप", "iast": "evaṃ paramparā-prāptam imaṃ rājarṣayo viduḥ | sa kāleneha mahatā yogo naṣṭaḥ parantapa", "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 2", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "evam", "lemma": "evam", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एवम्" }, { "surface_form": "paramparā", "lemma": "paramparā", "grammar": "compound (compound member)", "senses_attested_in_panel": [ { "sense": "।।1।। योगस्य रूप्यते विष्णुर्वक्ता यस्मादभूद्रविः। उपदेशपदं तस्मादुपदेशाश्रयो मनुः।।2।। इक्ष्वाकूणामपि तथा रामचन्द्रावता", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "परम्परा" }, { "surface_form": "prāptam", "lemma": "√prāp", "grammar": "accusative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "इमं योगं पूर्वे राजर्षयो विदुः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "प्राप्तम्" }, { "surface_form": "imam", "lemma": "idam", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इमम्" }, { "surface_form": "rājarṣayaḥ", "lemma": "rājarṣi", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "राजर्षयः" }, { "surface_form": "viduḥ", "lemma": "√vid", "grammar": "past indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "इमं योगम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। स महता कालेन तत्तच्छ्रोतृबुद्धिमान्द्याद् विनष्टप्रायः अभूत्।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "। तस्मादनादिवेदमूलत्वेनानन्तफलत्वेनानादिगुरुशिष्यपरंपराप्राप्तत्वेन च कृत्रिमत्वशङ्कानास्पदत्वान्महाप्रभावोऽयं योग इति श", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "विदुः" }, { "surface_form": "sa", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "kālena", "lemma": "kāla", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "इह महता दीर्घेण नष्टः विच्छिन्नसंप्रदायः संवृत्तः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तत्तच्छ्रोतृबुद्धिमान्द्याद् विनष्टप्रायः अभूत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "महता दीर्घेण धर्मह्रासकरेण इह इदानीमावयोर्व्यवहारकाले द्वापरान्ते दुर्बलानजितेन्द्रियाननधिकारिणः प्राप्य कामक्रोधादिभिर", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कालेन" }, { "surface_form": "iha", "lemma": "iha", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इह" }, { "surface_form": "mahatā", "lemma": "mahat", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "दीर्घेण नष्टः विच्छिन्नसंप्रदायः संवृत्तः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कालेन तत्तच्छ्रोतृबुद्धिमान्द्याद् विनष्टप्रायः अभूत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "दीर्घेण धर्मह्रासकरेण इह इदानीमावयोर्व्यवहारकाले द्वापरान्ते दुर्बलानजितेन्द्रियाननधिकारिणः प्राप्य कामक्रोधादिभिरभिभूय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "महता" }, { "surface_form": "yogaḥ", "lemma": "yoga", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योगः" }, { "surface_form": "naṣṭaḥ", "lemma": "√naś", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "विच्छिन्नसंप्रदायः संवृत्तः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्यत्रात्यन्तविच्छेदो नाभिमतः व्यासभीष्माक्रूरादेरिदानीमपि विद्यमानत्वादित्यभिप्रायेणोक्तंविनष्टप्रायोऽभूदिति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "विच्छिन्नसंप्रदायो जातः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "नष्टः" }, { "surface_form": "parantapa", "lemma": "paraṃtapa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "परन्तप" } ], "intertextual_panel": [ { "verse": "4.38", "type": "cross-chapter thematic parallel", "score": 0.8895, "feature_breakdown": { "cosine": 0.8195, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.6416, "stem_prefix": 6.0 } }, { "verse": "4.3", "type": "next-verse continuation", "score": 0.8828, "feature_breakdown": { "cosine": 0.8228, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.4959, "stem_prefix": 5.0 } }, { "verse": "18.8", "type": "shared-vocabulary echo", "score": 0.8823, "feature_breakdown": { "cosine": 0.8323, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.1956, "stem_prefix": 5.0 } }, { "verse": "8.10", "type": "lemma-family resonance", "score": 0.877, "feature_breakdown": { "cosine": 0.807, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.045, "stem_prefix": 7.0 } }, { "verse": "6.40", "type": "cross-chapter thematic parallel", "score": 0.8755, "feature_breakdown": { "cosine": 0.8155, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.1846, "stem_prefix": 5.0 } }, { "verse": "1.47", "type": "shared-vocabulary echo", "score": 0.8733, "feature_breakdown": { "cosine": 0.8333, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.5173, "stem_prefix": 4.0 } }, { "verse": "6.41", "type": "lemma-family resonance", "score": 0.8731, "feature_breakdown": { "cosine": 0.8331, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.2807, "stem_prefix": 4.0 } }, { "verse": "7.30", "type": "lemma-family resonance", "score": 0.873, "feature_breakdown": { "cosine": 0.803, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.772, "stem_prefix": 7.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_4.2", "anandgiri_4.2" ], "score": 0.5, "english_rendering": "This yoga (union with ātman through renunciation of fruit) descended through kṣatriya lineage and was known by the rājarṣis (royal seers) — those who held both sovereignty and sūkṣma-darśana (subtle discernment). Śaṅkara is precise: the loss was not metaphysical but sampradāya-vicheda (severance of transmission) — dull and sense-enslaved successors broke the chain. The irony is sharp: the paraṃparā (lineage) that should have preserved niṣkāma-karma as the vestibule to jñāna collapsed precisely among those constitutionally positioned to practice it.", "divergence_note": "Śaṅkara's term vicchinasampradāyaḥ saṃvṛttaḥ (the tradition became severed) drives this rendering; the epithet parantapa (scorcher of foes) is glossed as the one whose viveka (discrimination) burns inner enemies — kāma and krodha.", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_4.2", "vedantadeshika_4.2" ], "score": 0.5, "english_rendering": "Kṛṣṇa insists this yoga was not improvised for battlefield utility — it was proclaimed by Bhagavān himself at the dawn of each manu-interval (manvantara-ādi) as mokṣa-sādhana for the rescue of all worlds (nikhila-jagad-uddharaṇa). The solar lineage — Vivasvān to Manu to Ikṣvāku — carried it intact until the intelligence of successive receivers (śrotr-buddhi-māndya) dimmed and the tradition nearly perished. For Rāmānuja the loss is salvific urgency, not philosophical failure.", "divergence_note": "Rāmānuja explicitly states mokṣa-sādhana and nikhila-jagad-uddharaṇa; the decay is attributed to śrotr-buddhi-māndya (dullness in the listener's intellect), not structural flaw in the yoga.", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_4.2", "jayatirtha_4.2" ], "score": 0.5, "english_rendering": "Madhva frames the verse within the chapter's double thesis: the greatness of buddhi surpassing Brahman, and the greatness of jñāna over mere karma. The transmission statement is read as proof of pūrvānuṣṭhita-dharma — this is not novel instruction but the perpetually dependent-worship (kainkarya) of Hari, previously practiced and now restored. Jīva and Īśvara remain ontologically separate; the yoga's authority rests on Hari's prior declaration, not on any self-luminous realization.", "divergence_note": "Madhva's commentary spans 4.1–4.3 as a unit; the relevant gloss is pūrvānuṣṭhitaś cāyaṃ dharmaḥ — this dharma was previously practised. Commentary is terse; fine-grained word-by-word bhāṣya for this verse is not individually isolated.", "commentator": "Madhvācārya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_4.2" ], "score": 0.5, "english_rendering": "Vallabha celebrates the eternity of the yoga through its connection to Viṣṇu as speaker and Rāmacandra's lineage (ikṣvāku-kulam) as vessel. The paraṃparā is not merely historical but avyaya (imperishable) — its fruit does not decay because Kṛṣṇa himself is the fruit. The yoga reaches through lineage not as pedagogy alone but as prasāda-pravāha (flow of grace): Viṣṇu spoke, the sun received, Manu transmitted, Ikṣvāku inherited — all as divine dispensation, not human achievement.", "divergence_note": "Vallabha's śloka commentary: 'yogasya rūpyate viṣṇur vaktā yasmād abhūd raviḥ' — Viṣṇu is embodied as the yoga's speaker; the sun is merely the receptive vessel. The term avyaya-phalatvāt (because its fruit is imperishable) frames why the tradition's near-loss does not invalidate the yoga.", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_4.2" ], "score": 0.5, "english_rendering": "Śrīdhara reads the transmission concretely: the rājarṣis knew this yoga through direct instruction — Ikṣvāku and his sons told it to Nimi and other royal seers. The address parantapa (scorcher of enemies) signals that Arjuna, as enemy-subduer, belongs precisely to the qualified lineage of recipients. The yoga's loss to kāla (time) is stated matter-of-factly — not with Madhusūdana's grief or Rāmānuja's soteriological urgency — as the occasion (prayojana) for Kṛṣṇa's re-disclosure.", "divergence_note": "Śrīdhara names Nimi (nimilpramukhāḥ) as exemplary rājarṣi recipient and reads svaputa-ādibhiḥ ikṣvāku-pramukhaiḥ as the specific transmission channel; kāla-vaśāt (by force of time) gives the loss its cause.", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_4.2" ], "score": 0.5, "english_rendering": "Madhusūdana layers three grounds for the yoga's mahā-prabhāva (great power): it is anādi-veda-mūla (rooted in the beginningless Veda), ananta-phala (of infinite fruit), and anādi-guru-śiṣya-paraṃparā-prāpta (received through a beginningless teacher-student chain) — all three refuting any suspicion of kṛtrimatva (artificial construction). The loss at dvāpara-anta is mourned: Bhagavān grieves (śocati) that the yoga, despite its infinite purpose, was overcome by kāma and krodha in unqualified hands. Parantapa becomes a double epithet — the outer enemy-scorcher and the inner one who burns kāma-krodha with viveka and tapas.", "divergence_note": "Madhusūdana explicitly records 'aho daubhāgyaṃ lokasya iti śocati bhagavān' — thus Bhagavān grieves the world's misfortune. The triple anādi formulation (veda-mūla, phala, paraṃparā) and the inner reading of parantapa as jita-indriya (sense-conquered) are both bhāṣya-anchored.", "commentator": "Madhusūdana Sarasvatī" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Paranṭapa", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अव्ययम्", "role": "supporting", "other_verses_in_list": [ "2.21", "4.1", "4.13", "4.14", "7.13", "7.25", "9.2", "9.13", "9.18", "11.4", "12.3", "12.4", "14.5", "15.1" ] }, { "list": "कालेन", "role": "supporting", "other_verses_in_list": [ "1.1", "4.38" ] }, { "list": "प्राप्त", "role": "supporting", "other_verses_in_list": [ "1.1", "2.13", "3.19", "18.50" ] } ], "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": [ "prāptam: prāp -> √prāp", "viduḥ: vid -> √vid", "naṣṭaḥ: naś -> √naś" ] } ] }, "so_what_questions": [ "If an unbroken paramparā (lineage) is the necessary vehicle for yoga's preservation, what is the epistemic status of practice received outside any recognized lineage — is it yoga at all, or merely its approximation?", "Śaṅkara locates the loss in dulled, unqualified receivers; Rāmānuja locates it in śrotr-buddhi-māndya (listener-intellect decay). What does each diagnosis imply about who bears responsibility for transmission failure — teacher, student, or time itself?", "Madhusūdana says Bhagavān grieves (śocati) at the world's misfortune. Does divine grief here function as a theological statement about Kṛṣṇa's saguṇa nature, or as a rhetorical device to intensify Arjuna's sense of urgency and adhikāra (qualification)?", "The verse names rājarṣis (royal seers) as the custodians who knew this yoga. What does it mean that the yoga was entrusted to the politically powerful — and what does its loss say about the relationship between institutional power and spiritual transmission?", "Vallabha reads the lineage as avyaya (imperishable) even though the verse explicitly says it was lost. How do Puṣṭi-mārga interpreters resolve the tension between divine indestructibility and historical rupture?", "Each school identifies a different reason for the yoga's decay: sampradāya-vicheda (Śaṅkara), buddhi-māndya (Rāmānuja), kāla-vaśa (Śrīdhara), kāma-krodha in unqualified receivers (Madhusūdana). Are these competing diagnoses, or do they describe different aspects of a single systemic failure?", "The address parantapa is interpreted by Śaṅkara and Madhusūdana as pointing to Arjuna's inner conquest of kāma and krodha, not merely his martial prowess. If the qualification for receiving this yoga is internal mastery rather than lineage membership, does the paraṃparā model become secondary?" ], "everyday_applications": { "advaita": "Notice when a skill, practice, or understanding you once held clearly has become vicchinnaḥ (severed) — not because the knowledge was false, but because the inner conditions for it (viveka, vairāgya) eroded. Transmission breaks not at the level of information but at the level of adhikāra (qualification). Before seeking a new teacher, audit whether you are the dull receiver Śaṅkara describes.", "viśiṣṭādvaita": "When a practice or lineage you inherited feels depleted, Rāmānuja's frame says the decay is in śrotr-buddhi-māndya — the listener's capacity has dimmed, not the teaching's power. The practical move is to return to Bhagavān as the original source (manvantara-ādi speaker) through sincere kainkarya (service-oriented engagement), trusting that the yoga's soteriological purpose — your own liberation and the uplift of those around you — remains intact.", "dvaita": "Madhva's lens insists the yoga's authority is not derived from you — it is Hari's prior declaration, pūrvānuṣṭhita. In practice: resist the temptation to reshape inherited dharma according to personal preference. Your role is dependent participation, not authorship. When a received practice feels burdensome, the Dvaita diagnosis is not 'redesign it' but 'deepen your recognition of whose it is.'", "śuddhādvaita": "Vallabha's avyaya-phalatvāt (imperishable fruit) means that grace-infused practice cannot ultimately be lost, even through historical rupture. The application is radical trust: when a devotional practice feels hollow or historically broken, treat the hollowness as invitation rather than evidence of failure. Kṛṣṇa as the yoga's own speaker is always already present; the transmission gap is in your reception, not in the source.", "bhakti": "Śrīdhara's concrete, unadorned reading invites a simple audit: from whom did you actually receive what you practice, and can you name the chain back at least two or three links? Nimi received from Ikṣvāku's sons — transmission was person-to-person, not abstract. If you cannot name your receivers, spend time this week identifying the living or historical figures whose hands your practice passed through.", "advaita-bhakti": "Madhusūdana's triple anādi (beginningless Veda-root, infinite fruit, eternal lineage) is an antidote to the modern suspicion that received wisdom is 'merely cultural.' When self-doubt or cynicism frames your inherited practices as arbitrary constructions, apply his test: does this practice have veda-mūlatva (rootedness beyond any single cultural moment), ananta-phala (fruit that exceeds any single life), and guru-paraṃparā (a verifiable chain of transmission)? If yes, Bhagavān's grief at its loss is your signal that it is worth recovering." }, "primary_meaning": "The royal sages received this yoga through an unbroken lineage, but over the long passage of time it was lost, Arjuna." }