{ "verse_id": "5.7", "mūla": { "devanāgarī": "योग-युक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः | सर्व-भूतात्म-भूतात्मा कुर्वन्न् अपि न लिप्यते", "iast": "yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ | sarva-bhūtātma-bhūtātmā kurvann api na lipyate", "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 7", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yoga", "lemma": "yoga", "grammar": "compound masculine (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योग" }, { "surface_form": "yuktaḥ", "lemma": "√yuj", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "युक्तः" }, { "surface_form": "viśuddha", "lemma": "vi-√śudh", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [ { "sense": "आत्मा चित्तं यस्यातएव विजित आत्मा शरीरं येन", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "विशुद्ध" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "vijita", "lemma": "√viji", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [ { "sense": "आत्मा शरीरं येन", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "विजित" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "jita", "lemma": "√ji", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जित" }, { "surface_form": "indriyaḥ", "lemma": "indriya", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इन्द्रियः" }, { "surface_form": "sarva", "lemma": "sarva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्व" }, { "surface_form": "bhūta", "lemma": "√bhū", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूत" }, { "surface_form": "ātma", "lemma": "ātman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्म" }, { "surface_form": "bhūta", "lemma": "√bhū", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूत" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "kurvan", "lemma": "√kṛ", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [ { "sense": "अपि अनात्मनि आत्माभिमानेन न लिप्यते न संबध्यते अतः अचिरेण आत्मानम् आप्नोति इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "कुर्वन्" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "lipyate", "lemma": "√lip", "grammar": "present indicative pass 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "न कर्मभिः बध्यते इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "न संबध्यते अतः अचिरेण आत्मानम् आप्नोति इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "तैर्न बध्यते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "तैः कर्मभिः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "लिप्यते" } ], "intertextual_panel": [ { "verse": "6.29", "type": "cross-chapter thematic parallel", "score": 0.9425, "feature_breakdown": { "cosine": 0.889, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0677, "lemma_overlap": 5.3171, "stem_prefix": 3.0 } }, { "verse": "6.8", "type": "cross-chapter thematic parallel", "score": 0.9301, "feature_breakdown": { "cosine": 0.8701, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.521, "stem_prefix": 4.0 } }, { "verse": "13.31", "type": "lemma-family resonance", "score": 0.9182, "feature_breakdown": { "cosine": 0.8682, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.84, "stem_prefix": 5.0 } }, { "verse": "5.21", "type": "cross-chapter thematic parallel", "score": 0.9144, "feature_breakdown": { "cosine": 0.8709, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0677, "lemma_overlap": 3.2892, "stem_prefix": 2.0 } }, { "verse": "8.27", "type": "cross-chapter thematic parallel", "score": 0.9138, "feature_breakdown": { "cosine": 0.8572, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0828, "lemma_overlap": 5.5082, "stem_prefix": 3.0 } }, { "verse": "6.12", "type": "shared-vocabulary echo", "score": 0.9133, "feature_breakdown": { "cosine": 0.8733, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.2788, "stem_prefix": 4.0 } }, { "verse": "5.11", "type": "near-cluster echo", "score": 0.9126, "feature_breakdown": { "cosine": 0.8726, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.6388, "stem_prefix": 4.0 } }, { "verse": "2.28", "type": "cross-chapter thematic parallel", "score": 0.9063, "feature_breakdown": { "cosine": 0.8563, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.7552, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_5.7", "anandgiri_5.7" ], "score": 0.5, "english_rendering": "Yoga-yukta (yoked to yoga) — not as achievement but as the one whose apparent doership has dissolved — the viśuddha-ātmā (the one whose inner instrument is purified of rajas and tamas) no longer performs any action in the paramārtha (ultimate sense). Vijitātmā (the body subdued) and jitendriya (senses brought under) are prerequisites for the samyag-darśana (correct vision) that sees oneself as the ātman of all beings from Brahmā down to a blade of grass. He acts, yes — for loka-saṃgraha (sustaining the world) — but na lipyate (is not bound), because in truth he does not act at all." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_5.7", "vedantadeshika_5.7" ], "score": 0.5, "english_rendering": "The karma-yogi engaged in śāstrīya karma (scriptural action as worship of the Paramapuruṣa) naturally achieves viśuddha-manas (purified mind), and from that purity flows the mastery that Rāmānuja reads as three ascending grades: mind made tractable through the joy of habitual service, senses following naturally, and then the decisive vision — sarva-bhūtātma-bhūtātmā (the ātman recognised as uniform in all bodies, free from prakṛti-pariṇāma distinctions). Such a one, acting, na lipyate (is not entangled) in the non-self — and therefore attains the ātman swiftly (aciryena). The logic is kainkarya: because the act is surrender, the fruit cannot bind." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_5.7", "jayatirtha_5.7" ], "score": 0.5, "english_rendering": "Madhva reads sarva-bhūtātma-bhūtātmā not as monistic identity but as a theological predicate of Paramādhīśvara alone: it is Paramēśvara (the Supreme Lord) who is sarvabhūtātmabhūtaḥ — the inner ātman who draws the jīva toward himself (svsamīpaṃ pratyādānādikartā). The yoga-yukta jīva is not the universal ātman; the jīva's na lipyate (non-binding) comes from dependent proximity to Hari, not from any conflation of essence. This is a sharp polemic: identity-readings dissolve the very distinction that makes liberation (nearness to Hari) meaningful." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_5.7" ], "score": 0.5, "english_rendering": "Vallabha reads these three epithets — yoga-yukta, vijitātmā, jitēndriya — as characterising the triguṇātīta (one who has transcended the three guṇas through Kṛṣṇa's prasāda, grace-gift). The verse does not describe a sādhaka's gradual conquest but the natural condition of one whom Bhagavān has already seized. Na lipyate (non-binding) is therefore not an achievement; it is Kṛṣṇa's own quality shining through a vessel emptied of self-will. The bhāṣya is concise here by design — Vallabha's point is that elaboration would re-introduce the doer." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_5.7" ], "score": 0.5, "english_rendering": "Śrīdhara frames the verse as a direct answer to a live objection: even for one who has attained Brahman through karma-yoga, might not subsequent action still bind? No — because yoga (the quality of being yoked) produces viśuddha-citta (purified mind), which produces vijitātmā (mastered body), which produces jitēndriya (mastered senses), which culminates in the vision sarva-bhūtātmā (one's ātman as the ātman of all beings). Acting svābhāvikam (according to nature) or for loka-saṃgraha (world-sustenance), such a one na badhyate — is simply not bound." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_5.7" ], "score": 0.5, "english_rendering": "Madhusūdana insists that the objection — karma binds, therefore karma-yoga cannot lead to Brahman — is dissolved by the meaning of the word yoga itself: karma offered without fruit-desire and without the sense of offering (bhagavad-arpaṇa-phala-abhisandhi-rāhitya) ceases to be karma in the bondage-producing sense. He then traces four ascending stations — viśuddha-ātmā (rajas and tamas expelled from the antaḥkaraṇa), vijitātmā (body controlled), jitēndriya (external senses controlled) — and equates this precisely with Manu's tridaṇḍī (the one whose speech, mind, and body are disciplined). At the summit the parama-artha-darśin (seer of ultimate reality) sees all — jaḍa and ajaḍa alike — as ātmamātra; acting from another's perspective (para-dṛṣṭyā) he appears to act, yet from his own standpoint (sva-dṛṣṭyā) there is no action and therefore na lipyate." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Tāta", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "जितात्मा", "role": "supporting", "other_verses_in_list": [ "6.7", "18.49" ] }, { "list": "जितेन्द्रियः", "role": "supporting", "other_verses_in_list": [ "6.8" ] }, { "list": "युक्त", "role": "supporting", "other_verses_in_list": [ "1.14", "2.28", "2.39", "2.50", "2.51", "2.61", "2.64", "2.66", "3.26", "3.36", "4.18", "5.6", "5.8", "5.12", "5.21", "5.23", "5.26", "6.8", "6.14", "6.17", "6.18", "6.29", "6.47", "7.17", "7.18", "7.22", "7.30", "8.8", "8.10", "8.14", "8.27", "9.14", "9.22", "9.28", "9.34", "10.10", "12.1", "12.2", "15.14", "17.5", "17.17", "18.28", "18.51" ] }, { "list": "योगारूढः", "role": "supporting", "other_verses_in_list": [ "4.38" ] }, { "list": "सर्वभूतात्मभूतात्मा", "role": "supporting", "other_verses_in_list": [ "4.22", "6.32" ] } ], "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": [ "yuktaḥ: yuj -> √yuj", "viśuddha: viśudh -> vi-√śudh", "vijita: viji -> √viji", "jita: ji -> √ji", "bhūta: bhū -> √bhū", "kurvan: kṛ -> √kṛ", "lipyate: lip -> √lip" ] } ] }, "so_what_questions": [ "If na lipyate (non-binding) requires the ātman-of-all-beings vision, is this verse a description of a saint or a prescription for a practitioner — and does it matter which?", "Śaṅkara and Madhva give opposite readings of sarva-bhūtātma-bhūtātmā — one as identity, one as Paramēśvara's exclusive predicate. Which reading is demanded by the sandhi-structure of the compound, and can grammar alone decide the doctrinal dispute?", "Rāmānuja argues karma-yoga produces liberation more swiftly (śaighrya) than jñāna-yoga: does his reading of this verse commit the Gītā to a developmental model — karma → bhakti → ātman-vision — that the other schools reject?", "Madhusūdana's tridaṇḍī parallel (Manu cited inline) treats vāk, manas, kāya as three sub-disciplines of jitēndriya. Does this cross-śāstra annotation strengthen or dilute the verse's own logic?", "Vallabha's brevity is itself an interpretive act: elaboration would re-introduce the doer. What does this tell us about how Puṣṭi-mārga uses silence as commentary?", "Śrīdhara's framing as ākṣepa-samādhāna (objection-answer) positions 5.7 as defensive rather than descriptive. Does the surrounding context of BG 5 support this reading?", "All six schools agree on na lipyate as the verse's conclusion but disagree entirely on why. Is this verse structurally an aphorism that requires a school-lens to carry any payload — i.e., an instance of bounded polysemy by design?" ], "everyday_applications": { "advaita": "Before a high-stakes meeting or decision, pause and ask: who is the one who will be blamed if this fails? Notice that the person locatable for blame is a construct assembled from memory and habit — the vijitātmā practice is to act from the role without fusing the ātman to the outcome. You fulfill the function; the function does not define you.", "viśiṣṭādvaita": "Treat every task in your day as śāstrīya seva (scripted service) — not metaphorically, but by asking whose agenda this action is actually in service of. Rāmānuja's reading says the mind purifies itself through the joy of habitual surrender: begin small, with one recurring task you explicitly dedicate as kainkarya, and notice whether resistance to that task diminishes over weeks.", "dvaita": "When you feel like you've achieved something important, Madhva's reading is a corrective: the ātman-of-all-beings is Hari, not you. The practical move is to keep a sharp distinction between proximity to the source and identity with it — stay close, serve faithfully, do not collapse the distance that makes the relationship real. Gratitude rather than pride is the appropriate affect.", "śuddhādvaita": "Vallabha's reading inverts the usual self-improvement frame entirely: you do not conquer the guṇas by discipline, Kṛṣṇa's prasāda removes them. The practical implication is to stop treating non-attachment as a project you manage. Instead, show up, offer the action, and let go of the outcome — not as a technique but as an act of trust in what has already been given.", "bhakti": "Śrīdhara's graduated chain — yoga → viśuddha-citta → vijitātmā → jitēndriya → sarva-bhūtātmā vision → na lipyate — reads as a natural causal sequence. The practical entry-point is the first link: identify one practice (japa, seva, prāṇāyāma, sustained study) and stabilise it. Śrīdhara implies that the rest of the sequence follows without needing to be separately engineered.", "advaita-bhakti": "Madhusūdana's tridaṇḍī frame — discipline of speech, mind, and body as a single integrated practice — maps onto any professional context where you manage communication, attention, and behavior under pressure. His key move: the three are not independent habits but one discipline appearing in three domains. Find the place where your speech, mind, and action are most misaligned, and treat that as the whole practice, not a partial one." }, "primary_meaning": "Yoked to yoga, pure in mind, master of body and sense, seeing one's own self in all beings, a person acts and yet is not stained." }