{ "verse_id": "7.23", "mūla": { "devanāgarī": "अन्तवत् तु फलं तेषां तद् भवत्य् अल्प-मेधसाम् | देवान् देव-यजो यान्ति मद्-भक्ता यान्ति माम् अपि", "iast": "antavat tu phalaṃ teṣāṃ tad bhavaty alpa-medhasām | devān deva-yajo yānti mad-bhaktā yānti mām api", "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 23", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "antavat", "lemma": "antavat", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": "विनाशि तु फलं तेषां", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "च भवति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "अन्तवत्" }, { "surface_form": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "phalam", "lemma": "phala", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "फलम्" }, { "surface_form": "teṣām", "lemma": "tad", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तेषाम्" }, { "surface_form": "tat", "lemma": "tad", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्" }, { "surface_form": "bhavati", "lemma": "√bhū", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भवति" }, { "surface_form": "alpa", "lemma": "alpa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अल्प" }, { "surface_form": "medhasām", "lemma": "medhas", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मेधसाम्" }, { "surface_form": "devān", "lemma": "deva", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "देवयजो यान्ति यत इन्द्रादीन् देवान् तद्याजिनो यान्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "देवान्" }, { "surface_form": "deva", "lemma": "deva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देव" }, { "surface_form": "yajaḥ", "lemma": "yaj", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यजः" }, { "surface_form": "yānti", "lemma": "√yā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "देवान् यजन्त इति देवयजः ते देवान् यान्ति मद्भक्ता यान्ति मामपि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "यत इन्द्रादीन् देवान् तद्याजिनो यान्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "इत्यादौ तत्तद्देवसायुज्यं चाप्याप्तव्यमेवेति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "। मद्भक्तास्तु मामनाद्यन्तं तं परमानन्दं प्राप्नुवन्ति।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "प्राप्नुवन्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "यान्ति" }, { "surface_form": "mad", "lemma": "mad", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मद्" }, { "surface_form": "bhaktāḥ", "lemma": "bhakta", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भक्ताः" }, { "surface_form": "yānti", "lemma": "√yā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "देवान् यजन्त इति देवयजः ते देवान् यान्ति मद्भक्ता यान्ति मामपि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "यत इन्द्रादीन् देवान् तद्याजिनो यान्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "इत्यादौ तत्तद्देवसायुज्यं चाप्याप्तव्यमेवेति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "। मद्भक्तास्तु मामनाद्यन्तं तं परमानन्दं प्राप्नुवन्ति।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "प्राप्नुवन्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "यान्ति" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" } ], "intertextual_panel": [ { "verse": "7.14", "type": "semantic neighbor", "score": 0.8512, "feature_breakdown": { "cosine": 0.8512, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "9.26", "type": "semantic neighbor", "score": 0.851, "feature_breakdown": { "cosine": 0.851, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "18.68", "type": "semantic neighbor", "score": 0.8508, "feature_breakdown": { "cosine": 0.8508, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "9.23", "type": "thematic-similarity", "score": 0.8495, "feature_breakdown": { "cosine": 0.8495, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "5.29", "type": "thematic-similarity", "score": 0.8495, "feature_breakdown": { "cosine": 0.8495, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "9.11", "type": "thematic-similarity", "score": 0.8484, "feature_breakdown": { "cosine": 0.8484, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "7.29", "type": "thematic-similarity", "score": 0.8455, "feature_breakdown": { "cosine": 0.8455, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "7.28", "type": "near-cluster echo", "score": 0.845, "feature_breakdown": { "cosine": 0.845, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_7.23", "anandgiri_7.23" ], "score": 0.5, "english_rendering": "The fruit accruing to those of limited understanding (alpa-medhas) is perishable — it ends. Those who worship the devas attain the devas; my devotees, by contrast, reach me. Śaṅkara's pain is audible here: with equal effort, they could reach the infinite, yet they choose the finite — 'how grievous' (kṛṣṭam), he says. The contrast is not between good and bad paths but between the finite and the limitless: the devas themselves are bounded (antavat), so arrival at them is arrival at impermanence.", "divergence_note": "Śaṅkara: 'samāne api āyāse mām eva na prapadyante ananta-phalāya' — with the same effort they do not turn to me for the infinite fruit. Expressed as compassionate lament (anukrośa)." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_7.23", "vedantadeshika_7.23" ], "score": 0.5, "english_rendering": "Worshippers of Indra and the lesser devas obtain fruits that are both slight and impermanent — because those devas are themselves of limited enjoyment (paricchinna-bhoga) and finite duration. When their sāyujya (union) with such devas runs out, they fall back. The devotees of Bhagavān, however, having understood that all their actions are in fact worship of the Lord, and having shed attachment to bounded rewards, attain Bhagavān alone and do not return.", "divergence_note": "Rāmānuja: 'mad-āradhana-rūpatāṃ jñātvā paricchinna-phala-saṅgaṃ tyaktvā mat-prīṇana-eka-prayojanāḥ mām eva prāpnuvanti na ca punar nivartante' — recognizing all karma as Bhagavān-worship, with sole motive of pleasing Him, they reach Him and are not reborn." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_7.23", "jayatirtha_7.23" ], "score": 0.5, "english_rendering": "*Alpa-medhasām* (of limited intelligence) — the worshippers of *devā*-s obtain *antavat* (bounded, perishable) fruit, for they approach what is *paratantra* (eternally dependent) while missing the *svatantra* (independently real, self-sufficient) Lord altogether. *Deva-yajo yānti devān*: the deva-worshipper reaches the deva; the deva is real, the fruit is real, but both are finite — bounded by the *taratamya* (graded ontological hierarchy) in which no *paratantra* being holds ultimate standing. *Mad-bhaktā yānti mām api*: Hari's devotees reach Hari Himself, the one *svatantra* reality upon whom all *devā*-s and *jīva*-s depend without exception. The *api* is not casual; it registers the *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) — the devotee arrives at Hari and remains genuinely, irreducibly distinct in *bheda* (real distinction), a *paratantra jīva* in eternal *bhakti* (devotion) to the sovereign Lord. Perishable fruit follows perishable allegiance; imperishable arrival follows allegiance to the imperishable.", "divergence_note": "With no extant Madhva or Jayatīrtha commentary on this verse, the reading is drawn directly from *pañca-bheda* and *taratamya* as the operative *dvaita* siddhānta: the verse's *antavat*–*mām api* contrast maps precisely onto the *paratantra*–*svatantra* axis.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_7.23" ], "score": 0.5, "english_rendering": "The difference in fruit arises from difference in bhāva (inner disposition), signaled by the 'tu' (but). Those who worship only a branch of the tree — any single deva — receive only a branch's fruit: small and perishable. Yet in the Vedic yajña (śrauta), when the devas are understood as limbs (aṅga) of Bhagavān, their worship is no contradiction. In pure devotion (bhakti), the whole tree is watered when the root is worshipped — Kṛṣṇa, the mūla-rūpa. His devotees attain Him: this is the supremacy of Puṣṭi-prasāda.", "divergence_note": "Vallabha: 'alpa-medhasāṃ indrādi-mātra-aṅga-yājināṃ śākhā-phala-patra-anyatara-secanānām iva teṣāṃ phalam alpaṃ antavat' — like one who waters only a branch or leaf, not the root." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_7.23" ], "score": 0.5, "english_rendering": "Even though all devas are, in truth, forms (mūrtis) of the Lord — and He Himself is the giver of every fruit — the limitedness of the worshipper's vision (paricchinna-dṛṣṭi) makes the fruit perishable. Those who worship Indra and the rest attain perishable devas. Those whose devotion is aimed directly at the Lord, who is beginningless and endless, attain that supreme bliss (paramānanda) which has no termination.", "divergence_note": "Śrīdhara: 'parīcchinna-dṛṣṭīnāṃ mayā dattam api tat phalam antavad bhavati... mad-bhaktās tu mām anādy-antaṃ taṃ paramānandaṃ prāpnuvanti' — even the fruit I grant them is finite because their vision is finite." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_7.23" ], "score": 0.5, "english_rendering": "All devas are bodies (tanu) of the universal Self; their worship is in truth His worship; He is the inner-ruler (antaryāmin) who gives every fruit. Yet the fruit diverges because of a single variable: whether the worshipper possesses real discernment (vastu-viveka) or not. The discriminating devotee, even while pursuing desires, is ripened by proximity to Kṛṣṇa into the trackless infinite. The 'api' in 'mām api' carries the weight: first the desired object, then, by the grace of bhakti's purification, the Lord Himself — unbounded bliss.", "divergence_note": "Madhusūdana: 'vastu-viveka-aviveka-kṛtaṃ phala-vaiṣamyaṃ bhavati... tat-parīpāka-māt mām anandam ānandam-ghanam īśvaram api yānti' — the divergence of fruit is caused solely by the presence or absence of discernment of reality." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [], "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": [ "bhavati: bhū -> √bhū", "yānti: yā -> √yā", "yānti: yā -> √yā" ] } ] }, "so_what_questions": [ "If the Lord himself grants the fruit of deva-worship (as Śrīdhara and Madhusūdana both assert), what exactly constitutes the 'mistake' of the alpa-medhas — is it the object of worship or the quality of understanding brought to it?", "Rāmānuja says devotees 'do not return' (na punar nivartante) — how does this square with the Gītā's allowance that even sākāma (desire-driven) bhaktas of Kṛṣṇa eventually reach Him: is the distinction in time-to-mokṣa or in kind of liberation?", "Śaṅkara identifies 'equal effort' (samāna āyāsa) between deva-worshippers and Kṛṣṇa-worshippers — if the effort is the same, is the alpa-medhās fault purely epistemic (ignorance of what is available) rather than motivational?", "Vallabha uses the 'watering the root' image for bhakti: does this imply that Puṣṭi-mārga devotion fulfills all dharmic obligations automatically, or does it require them as simultaneous practices?", "The verse uses 'mām api' — the 'also' (api) suggests devotees of Kṛṣṇa receive everything deva-worshippers receive and more. Does Madhusūdana's reading (desires fulfilled first, then mokṣa) resolve the 'also' grammatically?", "If bounded fruits arise from bounded understanding, what is the Sūtrakṛt-relevant question: is polysemy itself a mark of 'high medhas' — the capacity to hold multiple valid readings simultaneously rather than collapsing to one?", "Madhva's absence from this verse is itself data: does Dvaita have a structural difficulty with this verse because the verse's logic threatens to make deva-worship and Kṛṣṇa-worship differ only in degree, not in kind?" ], "everyday_applications": { "advaita": "Before investing effort in a goal, ask: is this fruit antavat — does it terminate? Not as renunciation but as calibration. The same energy directed toward understanding the nature of awareness rather than its objects yields what Śaṅkara calls 'ananta-phala' — results that do not reverse. Choose goals whose completion increases your capacity for clarity, not just your inventory of things.", "viśiṣṭādvaita": "Reframe your daily work as kainkarya — service to the whole rather than extraction for the self. Rāmānuja's key move is recognizing that the same action changes register entirely when its motivation shifts from 'paricchinna-phala-saṅga' (clinging to bounded reward) to 'mat-prīṇana' (pleasing the source). You do not change what you do; you change what you are doing it for — and the consequence of that shift is irreversibility.", "dvaita": "Distinguish clearly between instrumental goods (things that serve a purpose and are replaceable) and the one good that is not instrumental. Dvaita's insistence on the absolute distinction between Hari and everything else is practically an instruction: do not mistake a good boss, a loving partner, or a fulfilling career for the terminus — they are real and valuable as devas, but they are antavat. Anchor your deepest dependence only in what is not bounded.", "śuddhādvaita": "Vallabha's 'water the root' principle: when overwhelmed by competing obligations (family, work, community, personal practice), identify which one is the mūla-rūpa for this season of your life and devote fully to it. The Puṣṭi-mārga does not demand the abandonment of branches — it demands recognition of which action, when done with full bhāva, nourishes everything else simultaneously.", "bhakti": "Śrīdhara's 'paricchinna-dṛṣṭi' (limited vision) is the operative diagnosis. In practical terms: if a relationship, profession, or community consistently returns you to a sense of contraction rather than expansion, the limitation is not in the object but in the frame of vision you bring. Widening the frame — asking 'what is this situation an aspect of?' rather than 'what do I get from this?' — shifts the fruit from antavat to anādy-anta.", "advaita-bhakti": "Madhusūdana's 'api' logic: you do not have to give up wanting things in order to move toward the infinite. The path is sequential — pursue your desire with full commitment, but pursue it as a devotee who remains in relationship with the larger ground. The desire itself, when brought into contact with that ground, ripens (parīpāka) into something beyond itself. This is a pedagogy for people who cannot yet renounce: start where you are, but start consciously." }, "primary_meaning": "Those with little wisdom worship the devas and reach the devas, winning fruit that runs out. My devotees reach me, and that does not run out." }