{
  "verse_id": "7.1",
  "mūla": {
    "devanāgarī": "मय्य् आसक्तमनाः पार्थ योगं युञ्जन् मदाश्रयः | असंशयं समग्रं मां यथा ज्ञास्यसि तच् छृणु",
    "iast": "mayy āsaktamanāḥ pārtha yogaṃ yuñjan madāśrayaḥ | asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tac chṛṇu",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 1",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "mayi",
      "lemma": "mad",
      "grammar": "locative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मयि"
    },
    {
      "surface_form": "āsakta",
      "lemma": "ā-√sañj",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आसक्त"
    },
    {
      "surface_form": "manāḥ",
      "lemma": "manas",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनाः"
    },
    {
      "surface_form": "pārtha",
      "lemma": "pārtha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "योगं युञ्जन् मनःसमाधानं कुर्वन् मदाश्रयः अहमेव परमेश्वरः आश्रयो यस्य सः मदाश्रयः",
          "school": "advaita",
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        },
        {
          "sense": "मयि परमात्मनि भगवति सर्वधर्माश्रये निरतिशयालौकिकलीले परमनियन्तरि करुणाशीले आसक्तचित्तः योगमुक्तलक्षणं समभ्यसन् मदाश्रयो",
          "school": "śuddhādvaita",
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        }
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      "theme_lists": [],
      "surface_devanagari": "पार्थ"
    },
    {
      "surface_form": "yogam",
      "lemma": "yoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगम्"
    },
    {
      "surface_form": "yuñjan",
      "lemma": "√yuj",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "मनःसमाधानं कुर्वन् मदाश्रयः अहमेव परमेश्वरः आश्रयो यस्य सः मदाश्रयः",
          "school": "advaita",
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        },
        {
          "sense": "योक्तुं प्रवृत्तो योगविषयभूतं माम् असंशयं निःसंशयं समग्रं सकलं यथा ज्ञास्यसि येन ज्ञानेन उक्तेन ज्ञास्यसि तद् ज्ञानम् अ",
          "school": "viśiṣṭādvaita",
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        }
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      "surface_devanagari": "युञ्जन्"
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    {
      "surface_form": "mad",
      "lemma": "mad",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मद्"
    },
    {
      "surface_form": "āśrayaḥ",
      "lemma": "āśraya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आश्रयः"
    },
    {
      "surface_form": "asaṃśayam",
      "lemma": "asaṃśayam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असंशयम्"
    },
    {
      "surface_form": "samagram",
      "lemma": "samagra",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समग्रम्"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "yathā",
      "lemma": "yathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यथा"
    },
    {
      "surface_form": "jñāsyasi",
      "lemma": "√jñā",
      "grammar": "future indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "संशयमन्तरेण एवमेव भगवान् इति",
          "school": "advaita",
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        {
          "sense": "येन ज्ञानेन उक्तेन ज्ञास्यसि तद् ज्ञानम् अवस्थितमनाः श्रृणु",
          "school": "viśiṣṭādvaita",
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          "sense": "तच्छृणु",
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            "vallabha"
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        },
        {
          "sense": "तदिदं मया वक्ष्यमाणं शृणु",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "तच्छृणूच्यमानं मया",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञास्यसि"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "śṛṇu",
      "lemma": "śru",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "शृणु"
    }
  ],
  "intertextual_panel": [
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      "verse": "9.13",
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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_7.1",
        "anandgiri_7.1"
      ],
      "score": 0.5,
      "english_rendering": "Hear now, O Pārtha: with the mind attached to Me — the Paramēśvara qualified by the attributes I shall describe — and practising yoga while taking Me alone as āśraya (refuge), relinquishing every other sādhana, you shall know Me in full, free of doubt (asaṃśayam), as Bhagavān entire. Śaṅkara insists that mad-āśrayaḥ (\"having Me as sole refuge\") is the structural precondition: whoever seeks any puruṣārtha first resorts to a proximate means — fire-sacrifice, tapas, dāna — but this yogī drops all auxiliary props and settles the mind in Brahman alone. The completeness of the knowing (samagraṃ māṃ — \"vibhūti, bala, śakti, aiśvarya and all attendant qualities\") follows necessarily once the mind's dispersal into other supports ceases."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.1",
        "vedantadeshika_7.1"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads māyy āsakta-manāḥ not merely as mental fixation but as a love-bond so tight that separation from Kṛṣṇa causes the heart to disintegrate at that very instant (viśīryamāṇa-svabhāvatayā): the mind is \"deeply fastened\" (sugāḍhaṃ baddha-manaḥ) to Bhagavān's svarūpa, guṇas, vibhūtis and cēṣṭita. Mad-āśrayaḥ therefore carries double force: Kṛṣṇa is the single support of the sādhaka's consciousness, and the sādhaka himself would shatter without that support. Practising yoga from within this mutual dependence, one comes to know Bhagavān samagram — not a partial doctrinal projection but the whole person of Īśvara — without residual doubt."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.1",
        "jayatirtha_7.1"
      ],
      "score": 0.5,
      "english_rendering": "Madhva subordinates the verse to his programme of establishing Bhagavān's supreme independent lordship (māhātmya) after the first six chapters that treated the means (sādhana). Āsakta-manāḥ denotes a mind charged with intense affection (atīva snēha); mad-āśrayaḥ is the theological bedrock: \"Bhagavān alone causes everything to act through me; He alone is my śaraṇa; I stand established in Him.\" The jīva has no autonomous standing, so the knowing (jñāsyasi) that follows is always a dependent knowing — Hari's own self-revelation to a bound soul whose entire cognitive apparatus is Hari's instrument. Asaṃśayam-samagram qualifies the knowing as complete and undistorted, not the means — Madhva marks these as kriyā-viśēṣaṇas (adverbial qualifiers of the act of knowing)."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.1"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha opens Chapter 7 as the inauguration of bhakti-with-mahimā-jñāna, distinguishing it from the prior ātma-adhigama of Sāṅkhya-yoga: true bhakti is snēha — affection grounded in knowledge of Kṛṣṇa's mahimā — and only through it, not otherwise, is mukti possible (tayā muktir na cānyathā). Mad-āśrayaḥ signals prapatti unto the Parameśvara who possesses niratiśaya-aloukika-līlā (boundless, supramundane play) and karuṇā-śīla (the nature of compassion): the sādhaka surrenders into Kṛṣṇa's own self-disclosure, not into an abstracted Brahman. Hear, says Kṛṣṇa, how you will know Me samagraṃ — My niratiśaya-aloukika-guṇa-pūrṇa (supremely complete supramundane attributes) and nirupadhi-mahimā (unconditional glory) — in the very manner that knowing arises."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.1"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara frames the verse as the pivot from jñāna to upāsanā: the previous chapter closed by calling the mad-gata-antara-ātman who worships Kṛṣṇa \"most united\" (yukta-tama); now Kṛṣṇa discloses what form of Bhagavān that devotion should be directed toward. Āsakta-manāḥ is the mind wholly absorbed in Paramēśvara; mad-āśrayaḥ is the state of having no other shelter (ananya-śaraṇa). Practising yoga from within that shelterless surrender, one will know Bhagavān samagraṃ — with His vibhūti, bala, aiśvarya and all attributes — as a matter of course; Kṛṣṇa bids Arjuna listen to this forthcoming instruction."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.1"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana opens his commentary with a maṅgalācaraṇa to Nandanandana (Kṛṣṇa, \"son of Nanda\"), explicitly positioning Chapter 7 as the second ṣaṭka's task: if the first six chapters glossed the tvaṃ-pada (the self), the middle six now gloss the tat-pada (Brahman-as-Bhagavān). Māyy āsakta-manāḥ means a mind that has set aside all other viṣayas and remains perpetually lodged (sarvadā niviṣṭam) in Kṛṣṇa as sakala-jagad-āyatana (the ground of all worlds); mad-āśrayaḥ is mад-eka-śaraṇa — sole refuge in Kṛṣṇa. The sādhaka who practises yoga from this position of undivided love will know Kṛṣṇa samagram — all vibhūti, bala, śakti, aiśvarya — without doubt: jñāna dissolves into bhakti and bhakti consummates into jñāna."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Pārtha",
      "preceding_question": "",
      "following_response": ""
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    {
      "list": "योगं युञ्जन्",
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        "12.11"
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    },
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    "substrate_version": "v2.6-frozen",
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    "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)",
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      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
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          "yuñjan: yuj -> √yuj",
          "jñāsyasi: jñā -> √jñā"
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  },
  "so_what_questions": [
    "Does mad-āśrayaḥ require a prior complete renunciation of all other sādhanas, or can subsidiary practices coexist until attachment to Kṛṣṇa matures on its own?",
    "Rāmānuja's \"disintegrating at separation\" language implies that the sādhaka's very being depends on proximity to Bhagavān — does this make the jīva ontologically incomplete outside that relationship, and how does each school answer that charge?",
    "Madhva restricts asaṃśayam-samagrам to kriyā-viśēṣaṇas (qualifiers of the act of knowing) rather than attributes of the knower — what hermeneutical stakes ride on that grammatical choice?",
    "Vallabha distinguishes bhakti-with-mahimā-jñāna from mere śraddhā — what is the practical boundary between bhakti that lacks mahimā-jñāna and bhakti that possesses it?",
    "All six commentators describe a \"complete\" knowing (samagraṃ māṃ) — yet each specifies different contents (vibhūtis, personal love-bond, mahimā, Brahman-identity). Does the word samagraṃ invite incompatible completions, or is this precisely its function as a bounded-polysemy node?",
    "Madhusūdana's tvaṃ-pada / tat-pada ṣaṭka framing makes Chapter 7.1 the structural hinge of the entire Gītā — does the verse itself carry grammatical or prosodic markers that signal this pivotal role?",
    "If Kṛṣṇa says \"listen\" (śṛṇu) rather than \"practise,\" is the knowing described here primarily śravaṇa-jñāna (heard knowledge), and how does each tradition evaluate the epistemic status of such hearing?"
  ],
  "everyday_applications": {
    "advaita": "When you find yourself seeking multiple external props to settle anxiety — a person, a practice, a substance, a goal — notice that you are in what Śaṅkara calls anyāśraya (taking refuge in other). The Advaita application of 7.1 is to catch the moment of dispersal and return the mind to its single anchor: not to a thought about Brahman, but to the recognition of awareness itself as the one support that never requires a further support.",
    "viśiṣṭādvaita": "Let the standard of \"sufficient attachment\" be visceral: Rāmānuja's criterion is that separation from your chosen form of Bhagavān causes your sense of self to begin dissolving immediately. Test your daily practice against this — not \"Am I remembering Kṛṣṇa?\" but \"Does being cut off from this relationship feel like structural damage?\" If not, the affection (sneha) has not yet reached the mad-āsakta level and needs further cultivation through nāma-saṅkīrtana and sevā.",
    "dvaita": "Madhva's mad-āśrayaḥ — \"Bhagavān alone is causing everything through me\" — is a live interpretive frame for every act of work. Before taking credit for an outcome (good or bad), apply the Dvaita test: What would remain of this action if Hari withdrew His animating power? The answer is: nothing. Carrying this as a living conviction, not a doctrine, progressively converts routine tasks into acts of dependent worship.",
    "śuddhādvaita": "Vallabha says bhakti without mahimā-jñāna is insufficiently grounded and will not produce mukti. The Puṣṭi-mārga application is to precede any kirtan or pūjā with a brief deliberate reflection on one specific attribute of Kṛṣṇa's greatness — not generic praise, but a concrete quality (His infinite compassion, His aloukika-līlā) — so that the affection that arises is rooted in knowledge rather than sentiment alone.",
    "bhakti": "Śrīdhara's ananya-śaraṇa (\"no other shelter\") is not a dramatic gesture of renunciation but a daily orientation check: Is my mind, at this moment, locating its ultimate safety in Bhagavān or in a contingent circumstance? The practice is to notice each time a circumstance (approval, health, money) functions as the primary refuge — and to gently relocate that structural dependence toward Kṛṣṇa through repeated smaraṇa until the reorientation stabilises.",
    "advaita-bhakti": "Madhusūdana's mад-eka-śaraṇa applied daily means refusing to split the contemplative and active registers: the mind that is sarvadā niviṣṭa (perpetually lodged) in Kṛṣṇa as the ground of all worlds does not exit that ground when it enters a meeting or a difficult conversation. The synthesising practice is to hold the recognition \"this situation arises within Kṛṣṇa as sakala-jagad-āyatana\" even in the middle of worldly engagement — not as a mantra overlay but as a background ontological fact."
  },
  "primary_meaning": "Listen, Pārtha: with your mind fixed on Me, taking Me as your only shelter, and practicing yoga, you will know Me fully and without doubt."
}