{ "verse_id": "7.15", "mūla": { "devanāgarī": "न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः | माययापहृत-ज्ञाना आसुरं भावम् आश्रिताः", "iast": "na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ | māyayāpahṛta-jñānā āsuraṃ bhāvam āśritāḥ", "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 15", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "duṣkṛtinaḥ", "lemma": "duṣkṛtin", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दुष्कृतिनः" }, { "surface_form": "mūḍhāḥ", "lemma": "√muh", "grammar": "nominative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "प्रपद्यन्ते नराधमाः नराणां मध्ये अधमाः निकृष्टाः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विपरीतज्ञाना पूर्वोक्तप्रकारेण मत्स्वरूपापरिज्ञानात् प्राकृतेषु", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "मिथ्याज्ञानिनः विपर्ययस्याधर्मकार्यत्वप्रसिद्धेः", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "मूढाः" }, { "surface_form": "prapadyante", "lemma": "pra-√pad", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "नराधमाः नराणां मध्ये अधमाः निकृष्टाः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मूढा नराधमाः मायया अपहृतज्ञाना आसुरं भावम् आश्रिताः इति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "तत्कथमस्य", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "मायातारकत्वादित्याह न मां दुष्कृतिन इति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "न भजन्ति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "न भजन्ते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रपद्यन्ते" }, { "surface_form": "nara", "lemma": "nara", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "नर" }, { "surface_form": "adhamāḥ", "lemma": "adhama", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधमाः" }, { "surface_form": "māyayā", "lemma": "māyā", "grammar": "instrumental feminine singular noun", "senses_attested_in_panel": [ { "sense": "अपहृतज्ञानाः संमुषितज्ञानाः आसुरं भावं हिंसानृतादिलक्षणम् आश्रिताः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अपहृतज्ञाना आसुरं भावम् आश्रिताः इति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "ह्यधिभूयते इति", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] } ], "theme_lists": [], "surface_devanagari": "मायया" }, { "surface_form": "apahṛta", "lemma": "a-√pahṛ", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपहृत" }, { "surface_form": "jñānāḥ", "lemma": "jñāna", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्ञानाः" }, { "surface_form": "āsuram", "lemma": "āsura", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आसुरम्" }, { "surface_form": "bhāvam", "lemma": "bhāva", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [ { "sense": "आश्रिताः इति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "भावम्" }, { "surface_form": "āśritāḥ", "lemma": "√āśri", "grammar": "nominative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "।।ये पुनर्नरोत्तमाः पुण्यकर्माणः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति। मूढाः विपरीतज्ञाना पूर्वोक्तप्रकारेण मत्स्वरूपापरिज्ञानात् प्राकृतेषु एव विषयेषु सक्ताः पूर्वोक्तप्रकारेण भगवच्छेष", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "आश्रिताः" } ], "intertextual_panel": [ { "verse": "14.2", "type": "long-distance thematic echo", "score": 0.9027, "feature_breakdown": { "cosine": 0.8427, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.0223, "stem_prefix": 5.0 } }, { "verse": "10.38", "type": "cross-chapter thematic parallel", "score": 0.9026, "feature_breakdown": { "cosine": 0.8526, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.6425, "stem_prefix": 4.0 } }, { "verse": "2.8", "type": "shared-vocabulary echo", "score": 0.9005, "feature_breakdown": { "cosine": 0.8505, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.0193, "stem_prefix": 5.0 } }, { "verse": "14.17", "type": "long-distance thematic echo", "score": 0.9004, "feature_breakdown": { "cosine": 0.8304, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.1011, "stem_prefix": 6.0 } }, { "verse": "10.11", "type": "cross-chapter thematic parallel", "score": 0.8993, "feature_breakdown": { "cosine": 0.8493, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.048, "stem_prefix": 4.0 } }, { "verse": "9.13", "type": "lemma-family resonance", "score": 0.8988, "feature_breakdown": { "cosine": 0.8388, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.0087, "stem_prefix": 6.0 } }, { "verse": "7.25", "type": "shared-vocabulary echo", "score": 0.8966, "feature_breakdown": { "cosine": 0.8566, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.6781, "stem_prefix": 4.0 } }, { "verse": "3.41", "type": "cross-chapter thematic parallel", "score": 0.8934, "feature_breakdown": { "cosine": 0.8334, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.4256, "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_7.15", "anandgiri_7.15" ], "score": 0.5, "english_rendering": "Wicked-doers (duṣkṛtina — those habituated to evil) and the utterly deluded (mūḍha — those without discriminative intelligence) do not take refuge in Me, the supreme Lord Nārāyaṇa; they are the lowest among humans (narādhama — degraded within the human order). Their very knowledge has been plundered by Māyā — robbed by the power that generates the appearance of multiplicity — so they cling to the demonic disposition (āsura-bhāva) characterised by violence and falsehood. Śaṅkara's gloss is precise: māyā 'apahṛta-jñāna' means the knowledge that scripture and teacher could have awakened has been actively seized and suppressed, leaving the aspirant incapable of the jñāna-mārga that alone reaches the Absolute." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_7.15", "vedantadeshika_7.15" ], "score": 0.5, "english_rendering": "Four grades of the wicked fail to surrender: the mūḍha (those with inverted knowledge, clinging to sense-objects as if those objects were self-sufficient rather than modes of Bhagavān); the narādhama (those who nominally know the Lord's form yet are constitutionally unfit for turning toward Him); those whose knowledge of Bhagavān's aiśvarya (lordly majesty) has been stolen away by clever sophistries (kūṭa-yukti); and those in whom that same knowledge of His greatness has been turned into hatred — these last are most deeply demonic. Rāmānuja ranks them in ascending degrees of wickedness (uttarottarāḥ pāpiṣṭhatamāḥ), showing that āsura-bhāva is not one thing but a spectrum culminating in active antagonism to Bhagavān's sovereignty." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_7.15", "jayatirtha_7.15" ], "score": 0.5, "english_rendering": "Madhva reads the compound as two linked defects: wickedness (duṣkṛtitva) produces delusion (mūḍhatva), and stolen knowledge (apahṛta-jñānatva) produces the demonic orientation (āsura-bhāva). The theft of knowledge is understood as māyā's overpowering (abhibhava) of the jīva's natural jñāna — Madhva cites the Vyāsa-yoga: 'knowledge is the intrinsic nature of the jīvas; it is overpowered (adhiḥ bhūyate) by māyā.' 'Asura' is glossed etymologically as 'those attached to the prāṇas (asu)' — a permanent category of jīvas for whom devotion to Hari is structurally foreclosed, not merely circumstantially absent." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_7.15" ], "score": 0.5, "english_rendering": "Vallabha frames the failure to seek refuge as an obstacle (pratibandha) that is itself dual: bodily and mental faults (kāya-mano-doṣa) captured under āsura-bhāva, and adherence to the Māyāvāda path (māyāvāda-mārge 'bhiniveśa) — which Vallabha names as its own species of demonic orientation. The māyāvādin who denies Bhagavān's personal form is thus grouped with the openly wicked under a single structural category. Viveka — the discriminative certainty (tattva-niścaya) that recognises Kṛṣṇa's personal reality — is precisely what māyā steals, making the individual turn away from Bhagavān's mūrti (bhagavan-mūrti-dveṣin), which the following verses will elaborate." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_7.15" ], "score": 0.5, "english_rendering": "Śrīdhara offers a clean causal chain: among humans, those who are lowest (narādhama) do not worship (bhajanti) Me — and their degradation has a reason: they are mūḍha (devoid of viveka, discriminative clarity). The root cause of that delusion is being duṣkṛtin (habituated to sin). Because of accumulated sin, even the knowledge that scripture and the teacher (śāstrācārya-upadeśa) had produced in them is taken away (apahṛtam, here glossed as 'displaced' or 'expelled' — nirasta). The result is āsura-svabhāva, characterised by the qualities the text will enumerate in chapter 16: pride (dambha), arrogance (darpa), conceit (abhimāna), wrath (krodha), harshness (pāruṣya)." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_7.15" ], "score": 0.5, "english_rendering": "Madhusūdana opens with an affective exclamation — 'what misfortune (daubhāgyam) is theirs!' — before conducting the most psychologically granular analysis of the six. Duṣkṛtin means one in permanent conjunction with sin (duṣkṛtena nityayoginaḥ), making them narādhama in both this life (condemned by the virtuous) and the next (heir to a thousand calamities). They sin because they are mūḍha — incapable of distinguishing welfare from harm. They remain mūḍha because māyā, operating specifically as the delusion of identification with the body-sense aggregate (śarīra-indriya-saṅghāta-tādātmya-bhrānti), has blocked the power of discrimination (viveka-sāmarthya). The result is āsura-bhāva: violence, falsehood, and all the dispositions the Gītā will anatomise — and thus total unfitness for the surrender that would end their misfortune." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कामना", "role": "supporting", "other_verses_in_list": [ "2.56", "2.63", "2.71", "3.30", "3.37", "3.39", "3.41", "4.17", "4.23", "6.24", "7.16", "10.1", "12.10" ] }, { "list": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.2", "3.3", "3.26", "3.32", "3.33", "3.39", "3.40", "3.41", "4.6", "4.10", "4.19", "4.21", "4.23", "4.27", "4.28", "4.33", "4.34", "4.36", "4.37", "4.38", "4.39", "4.41", "4.42", "5.15", "5.16", "5.17", "6.8", "6.46", "7.2", "7.6", "7.16", "7.17", "7.18", "7.19", "7.20", "9.1", "9.12", "9.15", "9.24", "10.4", "10.5", "10.11", "10.25", "10.38", "12.12", "12.13", "12.14", "13.2", "13.11", "13.17", "13.18", "13.35", "14.1", "14.2", "14.6", "14.8", "14.9", "14.11", "14.16", "14.17", "15.10", "15.15", "16.1", "16.4", "16.15", "18.18", "18.19", "18.20", "18.21", "18.42", "18.50", "18.63", "18.70", "18.72" ] }, { "list": "न मां दुष्कृतिनो मूढाः", "role": "supporting", "other_verses_in_list": [ "9.34" ] }, { "list": "प्रपद्यन्ते", "role": "supporting", "other_verses_in_list": [ "4.11", "7.14", "7.20" ] } ], "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": [ "mūḍhāḥ: muh -> √muh", "prapadyante: prapad -> pra-√pad", "apahṛta: apahṛ -> a-√pahṛ", "āśritāḥ: āśri -> √āśri" ] } ] }, "so_what_questions": [ "All six commentators agree that māyā 'steals' knowledge — but they differ on what māyā steals: is it discrimination between self and non-self (Advaita), recognition of Bhagavān's personal sovereignty (Viśiṣṭādvaita), the jīva's intrinsic jñāna (Dvaita), certainty of Kṛṣṇa's mūrti (Śuddhādvaita), scripture-teacher-instilled knowledge (Śrīdhara), or the power of viveka itself (Madhusūdana)? What does each school's specific object of theft reveal about its metaphysics?", "Rāmānuja is alone in ranking four distinct sub-types of the wicked in ascending degrees — is this taxonomic precision a feature of Viśiṣṭādvaita's relational ontology, or does it serve a soteriological purpose (showing that some grades may still be redeemable while the last cannot)?", "Madhva's etymological move — 'asura' = attached to prāṇas (asu) — combined with his Vyāsa-yoga citation implies a naturalised, possibly eternal class of non-devotees. How does this sit against the other five schools, all of which treat āsura-bhāva as circumstantial and potentially curable?", "Vallabha equates adherence to Māyāvāda philosophy with āsura-bhāva. Is this a polemical move, a doctrinal claim, or both? How should a modern reader who takes Advaita seriously weigh this equation?", "Madhusūdana's synthesis opens with 'what misfortune is theirs' — an affective register absent from Śaṅkara's terse dialectic. Does emotional engagement with the wicked change the pedagogical structure of the verse, and what does it imply for how the Gītā reader is meant to receive this catalogue?", "The verse lists four descriptors (duṣkṛtin, mūḍha, narādhama, māyayāpahṛta-jñāna) and one disposition (āsura-bhāva). Across the six readings, the causal ordering of these five elements differs significantly. Which ordering is most internally consistent, and what evidence from the mūla (root text) would adjudicate between them?", "Śrīdhara's gloss 'apahṛtam = nirasta (displaced by śāstrācārya-upadeśa)' implies that the knowledge in question was once present and was then removed. Does this mean āsura-bhāva is always a fall from a prior condition — and if so, what are the implications for how one evaluates apparently irredeemable persons?" ], "everyday_applications": { "advaita": "Notice when habitual wrongdoing (duṣkṛti — not dramatic evil but repeated small dishonesty, cruelty, self-indulgence) accumulates enough momentum to make inquiry feel pointless. Śaṅkara's reading suggests that the obstacle to self-knowledge is not ignorance alone but the active suppression of discrimination by entrenched patterns of action. The Advaita practice response: treat ethical discipline (śama, dama, uparati) as clearing the ground so māyā cannot continue stealing the very faculty needed for the path — not as the path itself.", "viśiṣṭādvaita": "Rāmānuja's four-grade taxonomy is a diagnostic for one's own orientation toward Bhagavān: Am I attached to sense-pleasure while nominally believing in the Lord (grade 1-mūḍha)? Do I know Bhagavān's form intellectually but feel no pull toward His service (grade 2-narādhama)? Have sophisticated philosophical arguments destabilised my conviction in His sovereignty (grade 3-apahṛta-jñāna)? Or does awareness of His greatness actually generate resentment in me (grade 4-āsura)? Honest placement locates the specific remedy: bhakti-yoga for the first two, careful study of Viśiṣṭādvaita proofs for the third, and — most urgently — rooting out any resentment toward Bhagavān's unconditional claims.", "dvaita": "Madhva's reading insists that knowledge is the jīva's natural state and māyā is an external overpowering force — which means the devotee's task is not to create jñāna but to stop feeding what suppresses it. In practice: identify the specific sins (duṣkṛti) that strengthen māyā's grip — not abstractly, but concretely, by asking which repeated actions leave one less capable of attending to Hari. Withdrawing those actions is not moralism; it is maintenance of the cognitive infrastructure that devotion requires.", "śuddhādvaita": "Vallabha's inclusion of Māyāvāda adherence as āsura-bhāva is a warning about conceptual frameworks, not only conduct: any system of thought that systematically dismisses Bhagavān's personal form as lesser or illusory is, in this reading, a form of theft of viveka. The everyday application is vigilance about which philosophical frameworks one habitually uses — not to close inquiry, but to notice whether one's preferred conceptual vocabulary quietly forecloses encounter with the personal, relational, mūrti-present Kṛṣṇa.", "bhakti": "Śrīdhara's causal chain — sin → delusion → expulsion of learned knowledge → demonic disposition — maps a recognisable psychological arc: the person who once had genuine religious instruction and has drifted is not merely uninformed but has had something removed. The practical implication is that returning to the teacher (ācārya) and scripture (śāstra) is not merely adding new information but recovering a specific type of discriminative capacity that was previously active. Re-establishing contact with the śāstrācārya is the reversal of the theft.", "advaita-bhakti": "Madhusūdana's identification of māyā's mechanism as body-sense-aggregate identification (śarīra-indriya-saṅghāta-tādātmya-bhrānti) points to a specific daily practice: notice the moments when one is so fused with physical sensation, social role, or emotional state that the question 'who is aware of this?' does not arise. That fusion is the machinery by which viveka-sāmarthya (the power of discrimination) is blocked. His synthesis adds: the affective response to recognising this in oneself or others is compassion ('what misfortune!') — not condemnation — because the trapped person cannot see their own trap." }, "primary_meaning": "Evil-doers, the deluded, the lowest of humanity, their knowledge stolen by *māyā*, do not take refuge in Me; they cling instead to a demonic nature." }