{ "verse_id": "7.30", "mūla": { "devanāgarī": "साधिभूताधिदैवं मां साधियज्ञं च ये विदुः | प्रयाण-काले ऽपि च मां ते विदुर् युक्त-चेतसः", "iast": "sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ | prayāṇa-kāle 'pi ca māṃ te vidur yukta-cetasaḥ", "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 30", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "sa", "lemma": "sa", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "adhibhūta", "lemma": "adhibhūta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधिभूत" }, { "surface_form": "adhidaivam", "lemma": "adhidaiva", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधिदैवम्" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "sa", "lemma": "sa", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "adhiyajñam", "lemma": "adhiyajña", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधियज्ञम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "ye", "lemma": "yad", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ये" }, { "surface_form": "viduḥ", "lemma": "√vid", "grammar": "past indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "साधियज्ञं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्येतद् अनुवादस्वरूपम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "। किम्भूतास्ते युक्तचेतस इति योगसिद्धिरन्ते सूचिता।", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "विदुः" }, { "surface_form": "prayāṇa", "lemma": "prayāṇa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रयाण" }, { "surface_form": "kāle", "lemma": "kāla", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काले" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "te", "lemma": "tad", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ते" }, { "surface_form": "viduḥ", "lemma": "√vid", "grammar": "past indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "साधियज्ञं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्येतद् अनुवादस्वरूपम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "। किम्भूतास्ते युक्तचेतस इति योगसिद्धिरन्ते सूचिता।", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "विदुः" }, { "surface_form": "yukta", "lemma": "√yuj", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "युक्त" }, { "surface_form": "cetasaḥ", "lemma": "cetas", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चेतसः" } ], "intertextual_panel": [ { "verse": "7.17", "type": "cross-chapter thematic parallel", "score": 0.9135, "feature_breakdown": { "cosine": 0.8435, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.7101, "stem_prefix": 6.0 } }, { "verse": "7.22", "type": "cross-chapter thematic parallel", "score": 0.9088, "feature_breakdown": { "cosine": 0.8288, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.5421, "stem_prefix": 7.0 } }, { "verse": "9.30", "type": "lemma-family resonance", "score": 0.9027, "feature_breakdown": { "cosine": 0.8327, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.4848, "stem_prefix": 7.0 } }, { "verse": "4.3", "type": "lemma-family resonance", "score": 0.9026, "feature_breakdown": { "cosine": 0.8326, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.5131, "stem_prefix": 7.0 } }, { "verse": "8.10", "type": "cross-chapter thematic parallel", "score": 0.9021, "feature_breakdown": { "cosine": 0.8221, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.6975, "stem_prefix": 7.0 } }, { "verse": "10.10", "type": "cross-chapter thematic parallel", "score": 0.9006, "feature_breakdown": { "cosine": 0.8406, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.9942, "stem_prefix": 5.0 } }, { "verse": "13.35", "type": "lemma-family resonance", "score": 0.8996, "feature_breakdown": { "cosine": 0.8296, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.5617, "stem_prefix": 7.0 } }, { "verse": "12.4", "type": "shared-vocabulary echo", "score": 0.8941, "feature_breakdown": { "cosine": 0.8441, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.6288, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_7.30", "anandgiri_7.30" ], "score": 0.5, "english_rendering": "Those whose minds are concentrated (yukta-cetasaḥ) know Me as encompassing adhibhūta (the perishable field of gross existence), adhidaiva (the presiding deity-principle), and adhiyajña (the sacrificial operation within the body) — three apparent distinctions that resolve into one undivided Brahman. Śaṅkara's bhāṣya reads 'saha adhibhūtādhidaivena vartate' — these terms name modes of the same non-dual reality, not separate entities. Even at the moment of dying (prayāṇa-kāle), the samāhita-citta (concentrated mind) does not waver because it has ceased to reify any distinction in the first place.", "divergence_note": "Śaṅkara bhāṣya on 7.30 — compound analysis: saha adhibhūtādhidaivena = 'together with adhibhūta and adhidaiva'; samāhita-cittāḥ gloss on yukta-cetasaḥ." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_7.30", "vedantadeshika_7.30" ], "score": 0.5, "english_rendering": "Rāmānuja distinguishes three classes of aspirants addressed by 'ye' (those who know): the aiśvarya-arthin (seeker of divine sovereignty), the mumukṣu (seeker of liberation from old age and death), and the jñānin — all three are bound by the unavoidable performance of nitya-naimittika rites, making 'sādhiyajña' (together with adhiyajña) a universal injunction across all adhikāris. Each class knows Me in a mode suited to their own praāpya (goal) at the moment of departure; the cit-body qualified by Brahman is never left behind. Thus even the highest jñānin knows Me with adhiyajña because the nature of the object (artha-svābhāvyāt) demands it.", "divergence_note": "Rāmānuja bhāṣya: 'artha-svābhāvyāt trayāṇāṃ nityanaimittikarūpamahāyajñādyanuṣṭhānam avarjanīyam' — the ritualist frame is unavoidable for all three classes." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_7.30", "jayatirtha_7.30" ], "score": 0.5, "english_rendering": "*Sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ* — those *jīva*s (individual selves) who know Hari as the *svatantra* (independently real, self-sufficient) lord pervading *adhibhūta* (the perishable elemental order), *adhidaiva* (the divine governing powers), and *adhiyajña* (the sacrificial principle) know Him as He truly is: wholly distinct from them, never absorbed into them, the sole *paratantra*-transcending reality on whom all dependent beings rest. The *pañca-bheda* (five-fold real distinction) holds at every register — the Lord is not merely functionally differentiated from the *jīva* and from matter; the distinction is ontologically irreducible. At *prayāṇa-kāle* (the moment of death), the *yukta-cetasaḥ* — those whose minds are yoked to Hari through *bhakti* (devotion) as ontological subordination — retain this cognition. That retention is not a feat of the *jīva*'s own cognitive power; it is secured by Hari's *anugraha* (grace), consistent with *taratamya* (graded ontological hierarchy), in which the *jīva* is always *paratantra* (eternally dependent) and the Lord alone is *svatantra*. Knowledge of Hari at death thus consummates *bhakti*: the knower arrives at Hari, distinct, real, subordinate — never dissolved.", "divergence_note": "No Madhva or Jayatīrtha bhāṣya extant for 7.30; reading voiced directly from Dvaita *siddhānta* primitives applied to the *mūla*.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_7.30" ], "score": 0.5, "english_rendering": "Vallabha's bhāṣya highlights that 'ye' (those who know) here names a new class of jijñāsus (those who desire to know Brahman-tattva) distinct from seekers named earlier — their inquiry is not transactional but is itself prasāda-yielding. To know Kṛṣṇa together with adhibhūta, adhidaiva, and adhiyajña is to see all levels of manifestation as His uncontracted līlā-body; nothing stands outside Him. Vallabha closes by noting yoga-siddhi is indicated at the end (yuktacetasaḥ), making the integrated mind the sign of grace received, not the instrument of liberation.", "divergence_note": "Vallabha bhāṣya: 'bhagavattattva-jijñāsavaḥ prāṇānāṃ prayāṇakāle'pi te ca māṃ tathābhūtam ātmānaṃ viduḥ' — knowledge at death is self-knowledge of the Lord as one's own ātman; 'yoga-siddhi ante sūcitā' — yoga-accomplishment indicated at the close." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_7.30" ], "score": 0.5, "english_rendering": "Śrīdhara frames the verse as a reassurance against yoga-bhraṃśa (falling from yoga): because these devotees worship Me (māṃ bhajanti) together with adhibhūta, adhidaiva, and adhiyajña — whose meanings the Lord Himself will explain in the next chapter — their mind remains firmly attached to Me (mayi āsakta-manaḥ). Even at the moment of death they know Me, they do not forget Me in confusion; hence there is no question of their yoga ever being broken. The verse thus seals Chapter 7 by guaranteeing continuity of devotional awareness across the threshold of death.", "divergence_note": "Śrīdhara bhāṣya: 'na ca evambhūtānāṃ yoga-bhraṃśa-śaṅkā' and 'te yuktacetasaḥ mayi āsakta-manasaḥ prayāṇakāle'pi māṃ vidur na tu tadāpi vyākulībhūya māṃ vismaranti'." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_7.30" ], "score": 0.5, "english_rendering": "Madhusūdana argues that for genuine bhaktas, forgetting the Lord at death — even when the senses are overpowered — is simply not possible: the accumulated saṃskāra-pāṭava (sharpness of devotional impressions) converts the citta-vṛtti (mind-modification) into a Kṛṣṇa-ākāra (form-of-Kṛṣṇa) effortlessly, by His own grace (mat-kṛpayā ayatnena eva). This verse addresses both the uttama-adhikārin (for whom 'tat' in tat-tvam-asi is the primary referent) and the madhyama-adhikārin (for whom it is the secondary, via lakṣaṇā), showing the verse operates on multiple adhikāri planes simultaneously.", "divergence_note": "Madhusūdana bhāṣya: 'saṃskāra-pāṭavāt prayāṇakāle karaṇa-grāmasya atyanta-nyagratāyām api cakārāt ayatnenaiva mat-kṛpayā māṃ sarvātmānaṃ viduḥ' and 'uttamādhikāriṇaṃ prati jñeyaṃ madhyamādhikāriṇaṃ prati ca dhyeyam'." } }, "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": "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", "5.7", "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", "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" ] } ], "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": [ "viduḥ: vid -> √vid", "viduḥ: vid -> √vid", "yukta: yuj -> √yuj" ] } ] }, "so_what_questions": [ "Why does Kṛṣṇa introduce adhibhūta/adhidaiva/adhiyajña in the very last verse of Chapter 7 rather than explaining them there — and what does that structural deferral tell us about how the Gītā uses chapter-boundaries as teaching devices?", "All six schools agree that knowledge persists at prayāṇa-kāle (moment of death) for the yukta-cetasa — but they disagree sharply on WHY: is it samādhi-strength (Advaita), accumulated saṃskāra (Madhusūdana), grace alone (Dvaita), or the irreversible nature of bhakti-āsakti (Śrīdhara)? What is actually doing the work at death?", "Rāmānuja insists adhiyajña observance is unavoidable for all three classes of aspirants (artha-svābhāvyāt) — does this mean ritual practice is structurally non-negotiable even for the highest jñānin, and if so, what becomes of the jñāna-karma debate?", "Śrīdhara reads the verse as a guarantee against yoga-bhraṃśa — but the Gītā already addressed yoga-bhraṃśa in Chapter 6 (6.37–45). Is 7.30 a doctrinal repetition, a refinement, or does it add a new category of protection specific to those who hold the integral three-term knowledge?", "Vallabha uniquely identifies 'ye' here as a NEW class of jijñāsus not previously named — how does the commentarial tradition handle the question of whether Chapters 7–12 address the same or progressively different adhikāris?", "Madhusūdana's synthesis operates on two adhikāri levels simultaneously (uttama via mukhya-vṛtti, madhyama via lakṣaṇā) — is this a hermeneutical strength (the verse is genuinely polysemous) or a doctrinal convenience that papers over tension between jñāna and bhakti paths?", "The triad adhibhūta/adhidaiva/adhiyajña is introduced here but defined only in Chapter 8 — to what degree does understanding of 7.30 depend on reading Chapter 8 first, and what does that dependency say about the Gītā's compositional strategy?" ], "everyday_applications": { "advaita": "Before a high-stakes transition — job change, surgery, bereavement — practice tracing every external role (adhibhūta layer), every inner guidance or intuition (adhidaiva layer), and every action you are performing (adhiyajña layer) back to the single awareness underlying all three. The point is not to manage the transition better but to notice that the one who would be disrupted is itself a construction; the samāhita-citta (gathered mind) Śaṅkara describes is accessible right now, not only at death.", "viśiṣṭādvaita": "Rāmānuja's insistence that nitya-naimittika duties (daily and occasion-based rites) are non-negotiable even for the highest aspirant translates practically into this: do not skip the small ritual frames of daily life — morning practice, meal-time acknowledgment, periodic review — on the grounds that you are 'beyond them.' These are the very grooves (saṃskāra) that will carry you at the moment when self-directed effort fails. Kainkarya (service) to Bhagavān in the body is not preliminary; it is the form love takes in the world.", "dvaita": "When facing a decision where your own reasoning reaches its limit, the Dvaita application of this verse is to stop reasoning and simply acknowledge Hari as the inner regulator of the domain you are in (adhibhūta — the physical facts; adhidaiva — the forces you cannot control; adhiyajña — your own action-capacity). Surrender here is not passive resignation but a clear-eyed recognition that the jīva's knowledge is always dependent on a grace it did not generate. Act fully, attribute zero.", "śuddhādvaita": "Vallabha's 'yuktacetasaḥ as sign of grace received' reorients everyday spiritual effort: do not evaluate your practice by how much concentration you have manufactured. Instead, watch for moments of spontaneous integration — when body, sense, and intention align effortlessly in an act of service or beauty. Vallabha's framework names these as evidence of prasāda already working, not milestones to achieve. Inquiry (jijñāsā) itself, sustained without agenda, is the puṣṭi-path in daily life.", "bhakti": "Śrīdhara's guarantee against yoga-bhraṃśa is immediately practical for anyone whose devotional practice is inconsistent: the verse promises that mayi āsakta-manaḥ (a mind attached to the Lord) will not collapse even under the extremest pressure. The application is to keep re-attaching the mind not by force of will but by keeping the object of devotion concretely present — a name, an image, a specific quality of Kṛṣṇa you genuinely love. Consistency at low intensity beats heroic effort at high intensity that cannot be sustained to the moment of crisis.", "advaita-bhakti": "Madhusūdana's saṃskāra-pāṭava (sharpness of devotional impressions) points to a practical discipline: every deliberate act of remembrance, however brief, deposits a trace that compounds over time — the mind builds a groove so deep that at prayāṇa-kāle it falls into that groove automatically, by mat-kṛpayā (His grace), not by effortful concentration. In daily terms: the quality and intentionality of each individual moment of practice matters more than its duration. Depth over breadth; genuine over performed." }, "primary_meaning": "Those who know Me as the ground of matter, of the cosmic powers, and of sacrifice keep that knowing steady even at the moment of death, their minds held firm." }