{ "verse_id": "7.5", "mūla": { "devanāgarī": "अपरेयम् इतस् त्व् अन्यां प्रकृतिं विद्धि मे पराम् | जीव-भूतां महाबाहो ययेदं धार्यते जगत्", "iast": "apareyam itas tv anyāṃ prakṛtiṃ viddhi me parām | jīva-bhūtāṃ mahābāho yayedaṃ dhāryate jagat", "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 5", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "aparā", "lemma": "apara", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपरा" }, { "surface_form": "iyam", "lemma": "idam", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इयम्" }, { "surface_form": "itas", "lemma": "itas", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इतस्" }, { "surface_form": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "anyām", "lemma": "anya", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्याम्" }, { "surface_form": "prakṛtim", "lemma": "prakṛti", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रकृतिम्" }, { "surface_form": "viddhi", "lemma": "√vid", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "मे परां प्रकृष्टां जीवभूतां क्षेत्रज्ञलक्षणां प्राणधारणनिमित्तभूतां", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "यया इदम् अचेतनं कृत्स्नं जगद् धार्यते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। अत्र जीवः पूर्वमविद्यया क्रियत इत्ययुक्तम्। तथा सति जीवीभूतामिति स्यात्पुत्रीभूतइतिवत्। जीवत्वं च नाविद्याकृतं किन्तु", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "जानीहि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "विद्धि" }, { "surface_form": "me", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मे" }, { "surface_form": "parām", "lemma": "para", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [ { "sense": "इत्येतावतैव स्वरूपभेदे सुवचेऽप्यन्यशब्दो वैजात्यद़ृढीकरणार्थ इत्यभिप्रायेणअचेतनाया इत्यादिकमुक्तम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "पराम्" }, { "surface_form": "jīva", "lemma": "jīva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जीव" }, { "surface_form": "bhūtām", "lemma": "√bhū", "grammar": "accusative feminine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूताम्" }, { "surface_form": "mahā", "lemma": "mahat", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "महा" }, { "surface_form": "bāho", "lemma": "bāhu", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बाहो" }, { "surface_form": "yayā", "lemma": "yad", "grammar": "instrumental feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यया" }, { "surface_form": "idam", "lemma": "idam", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इदम्" }, { "surface_form": "dhāryate", "lemma": "√dhāray", "grammar": "present indicative pass 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "जगत् अन्तः प्रविष्टया", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तथा। चिद्रूपा सा त्वनन्ता च अनादिनिधना परा। यत्समं तु प्रियं किञ्चिन्नास्ति विष्णोर्महात्मनः। नारायणस्य महिषी माता सा ब", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "तां मे परां प्रकृतिं विद्धि", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "धार्यते" }, { "surface_form": "jagat", "lemma": "jagant", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जगत्" } ], "intertextual_panel": [ { "verse": "7.4", "type": "next-verse continuation", "score": 1.1095, "feature_breakdown": { "cosine": 0.8395, "theme_graph": 23.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.6102, "stem_prefix": 4.0 } }, { "verse": "9.10", "type": "cross-chapter thematic parallel", "score": 0.9088, "feature_breakdown": { "cosine": 0.8388, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.0393, "stem_prefix": 6.0 } }, { "verse": "9.13", "type": "cross-chapter thematic parallel", "score": 0.9067, "feature_breakdown": { "cosine": 0.8367, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.8747, "stem_prefix": 6.0 } }, { "verse": "15.12", "type": "long-distance thematic echo", "score": 0.8993, "feature_breakdown": { "cosine": 0.8293, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.0365, "stem_prefix": 6.0 } }, { "verse": "11.51", "type": "cross-chapter thematic parallel", "score": 0.896, "feature_breakdown": { "cosine": 0.836, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.704, "stem_prefix": 5.0 } }, { "verse": "13.35", "type": "long-distance thematic echo", "score": 0.8941, "feature_breakdown": { "cosine": 0.8241, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.6972, "stem_prefix": 6.0 } }, { "verse": "7.10", "type": "thematic-cluster continuation", "score": 0.8939, "feature_breakdown": { "cosine": 0.8239, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.5812, "stem_prefix": 5.0 } }, { "verse": "10.15", "type": "shared-vocabulary echo", "score": 0.8929, "feature_breakdown": { "cosine": 0.8429, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.2798, "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_7.5", "anandgiri_7.5" ], "score": 0.5, "divergence_note": "Advaita reads jiva-bhuta not as permanently distinct but as Brahman appearing as ksatrajna under the superimposition of avidya; jiva is not a second real beside Isvara.", "english_rendering": "The apara-prakrti (lower nature) just described is inferior (nikrsta), impure, the very form of samsara-bondana (bondage in becoming) — it is inert and serves ends other than itself. But know My para-prakrti (higher nature), distinct from that and pure, which is My very atman: it is jiva-bhuta (having the character of the knower of the field, the ksatrajna). That conscious power, entering the world from within (antar-pravistaya), is what holds the whole jagat (universe) from collapsing into inertia. The two are not two independent reals; the distinction is pedagogical — the jiva as para-prakrti is ultimately Brahman, and the eight-fold lower nature is its phenomenal expression under avidya (nescience)." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_7.5", "vedantadeshika_7.5" ], "score": 0.5, "english_rendering": "The apara-prakrti (lower nature) already described is acatana (insentient) and exists as that which is enjoyed; now know My distinct, utterly different para-prakrti (higher nature): jiva-bhuta (the sentient, conscious beings) who are bhoktr (the experiencers), primary among the existents, and belong to Me as My possession. It is by this caitanya-rupa (conscious) nature — not by the inert eight-fold matter — that the entire acatana jagat (insentient universe) is upheld and governed. The jivas are real, eternal, and categorically different from matter, yet they are the sarira (body) of the Lord and thus inseparable from Him.", "divergence_note": "Visistadvaita emphatically marks jiva as cetana (sentient) and constitutively distinct from acatana prakrti — not a transient appearance of Brahman, but a permanent, dependent mode." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_7.5", "jayatirtha_7.5" ], "score": 0.5, "divergence_note": "Madhva uniquely identifies para-prakrti with Sri (Laksmi), not merely with the jiva-class — a reading no other school holds. Jivas are a third, distinct ontological category.", "english_rendering": "The lower prakrti is anuttama (not supreme), inert, and eight-fold. But the para-prakrti is Sri herself — the one who is prana-dharini (life-sustainer) of all jivas, eternally cit-rupa (conscious), and categorically exalted beyond the lower nature. The Naradiya Purana is cited as authority: Hari's consort Narayana-mahisi is the mother of Brahma himself; it is through Her and Hari together that the entire jagat is sustained. The jiva-s are real, eternally distinct from both Isvara and Sri, and utterly dependent (paratantra) on Hari." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_7.5" ], "score": 0.5, "english_rendering": "The jiva-bhuta here is not produced by avidya (nescience) — that would require the word jivibhuta not jivabhuta, as with putrabhuta — but is a cid-amsa (conscious fragment) of Bhagavan, generated by His inherent iccha (will) expressed in 'bahu syam prajayeya' (Chandogya Upanisad 6.2.3). Krsna's vyamohika-maya (bewildering power), the cit-sakti of His own ananda-aspect, envelops the cid-amsa and produces jiva-tvam (the condition of being a jiva) — not by external contamination but as His own lila-vibhaga (playful differentiation). This jiva, holding on to the sutraatman (the vital thread), sustains the jagat-sarira (the universe as body) as a virad-rupa (cosmic form).", "divergence_note": "Suddhadvita uniquely argues the jiva's separateness is not fallen but willed by Krsna's own bliss-nature; the differentiation is an act of His ananda, not a defect or illusion." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_7.5" ], "score": 0.5, "divergence_note": "Sridhara's reading is philologically clean and devotionally moderate; it does not identify para-prakrti with Sri (contra Madhva) nor dissolve the jiva into Brahman (contra Sankara).", "english_rendering": "Summarizing the lower nature and now presenting the higher, Sridhara reads: the eight-fold nature already described is apara (lower) — inferior because it is jada (inert) and paratantra (other-dependent, instrumental). Know that My higher, more exalted prakrti is jiva-svarupa (the very form of the jiva), distinct and superior. The reason for this superiority: it is cetana (conscious), it is ksatrajna-rupa (the form of the knower-of-the-field), and it is through this — by means of the jiva's own karma — that the jagat is upheld (svakarmadvarenadha-ryate)." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_7.5" ], "score": 0.5, "divergence_note": "Madhusudan holds the advaita line (jiva is ultimately Brahman, difference is mithya) but quotes bhakti-canonical sruti (Chandogya) and frames Krsna's inner presence devotionally — the synthesis is the signature.", "english_rendering": "The eight-fold lower nature is apara — inferior because it is jada (inert), paratantra (instrumental to another), and the very form of samsara-bandha (bondage-in-becoming). By the force of the particle tu (but), the higher prakrti is utterly incapable of any identity with the lower, even a partial one — it is jiva-bhuta, the conscious and pure, My own atma-bhuta (belonging to My very self). This para-prakrti, entering within (antar-anupravistaya), sustains the insentient universe, which would otherwise dissolve — 'anena jivenaanatmanaa anupravishya nama-rupe vyakaravam' (Chandogya Upanisad 6.3.2). Without the jiva, nothing could be held." }, "visistadvaita": { "divergence_note": "Visistadvaita emphatically marks jiva as cetana (sentient) and constitutively distinct from acatana prakrti — not a transient appearance of Brahman, but a permanent, dependent mode.", "score": 0.5 }, "suddhadvita": { "divergence_note": "Suddhadvita uniquely argues the jiva's separateness is not fallen but willed by Krsna's own bliss-nature; the differentiation is an act of His ananda, not a defect or illusion.", "score": 0.5 } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Mahābāho", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अहं-अहं", "role": "supporting", "other_verses_in_list": [ "7.4" ] }, { "list": "अहंकार", "role": "supporting", "other_verses_in_list": [ "3.27", "7.4", "13.5", "16.18" ] }, { "list": "अहंता", "role": "supporting", "other_verses_in_list": [ "2.18", "4.23", "7.4", "7.13", "12.3" ] }, { "list": "जीवभूताम्", "role": "supporting", "other_verses_in_list": [ "7.4" ] }, { "list": "प्रकृति", "role": "supporting", "other_verses_in_list": [ "1.1", "3.5", "3.28", "3.33", "4.6", "5.10", "7.4", "7.20", "9.7", "9.8", "9.10", "9.12", "9.13", "11.51", "13.19", "13.20", "13.21", "13.23", "13.35", "14.5", "15.7", "18.40", "18.59" ] }, { "list": "प्रकृति-विकृति", "role": "supporting", "other_verses_in_list": [ "7.4" ] }, { "list": "बुद्धि", "role": "supporting", "other_verses_in_list": [ "2.19", "2.39", "2.41", "2.44", "2.49", "2.50", "2.51", "2.52", "2.53", "2.63", "2.65", "2.66", "3.1", "3.2", "3.3", "3.26", "3.40", "3.42", "4.18", "5.17", "5.20", "5.28", "6.9", "6.21", "6.43", "7.4", "7.10", "8.7", "10.4", "10.10", "12.8", "12.14", "13.5", "15.20", "18.16", "18.17", "18.30", "18.31", "18.32", "18.37", "18.49", "18.57" ] }, { "list": "महाबाहो", "role": "supporting", "other_verses_in_list": [ "2.26", "2.68", "3.28", "3.43", "5.3", "5.6", "6.35", "6.38", "7.4", "18.1", "18.13" ] }, { "list": "ययेदं धार्यते जगत्", "role": "supporting", "other_verses_in_list": [ "6.31" ] }, { "list": "विद्धि", "role": "supporting", "other_verses_in_list": [ "2.17", "3.15", "3.32", "4.13", "4.14", "4.32", "4.34", "6.2", "7.10", "7.12", "10.24", "10.27", "10.41", "13.2", "13.19", "13.26", "14.7", "14.8", "15.12", "17.12", "18.20", "18.21" ] }, { "list": "व्यष्टि", "role": "supporting", "other_verses_in_list": [ "7.4" ] }, { "list": "सदसच्चाहम्", "role": "supporting", "other_verses_in_list": [ "7.4", "7.7", "8.4", "9.23", "11.54" ] } ], "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": [ "viddhi: vid -> √vid", "bhūtām: bhū -> √bhū", "dhāryate: dhāray -> √dhāray" ] } ] }, "so_what_questions": [ "If jiva is itself Bhagavan's para-prakrti, what is the doctrinal status of the jiva's suffering — is it real, willed, or an appearance?", "Sankara reads para-prakrti as ultimately non-different from Brahman; Madhva reads it as Sri. What is at stake in that divergence for the ontology of liberation (moksa)?", "All schools agree the jagat is 'held' (dharyate) by jiva-rupa prakrti — but held how? As inner controller (antaryamin), as karma-executor, or as cosmic body?", "Vallabha insists jiva-tvam is not produced by avidya but by Krsna's iccha-sakti. Does this make liberation a return to Krsna's will or an escape from it?", "The verse calls Arjuna maha-baho (mighty-armed) at precisely the moment it reveals the jiva as cosmic bearer — what rhetorical work does this epithet do here?", "Is para-prakrti above or below Krsna himself? The verse says 'me param' (My higher) — which raises the question of whether prakrti, even the higher, is subordinate to the purusa who declares it.", "If the jiva sustains the world through karma (Sridhara: svakarmadvara), does this make karma cosmically constitutive rather than merely individually binding?" ], "everyday_applications": { "advaita": "When you feel the weight of responsibility — 'I am holding this family, this project together' — notice: the ksatrajna (the witnessing awareness in you) is the holding power, not the ego-structure. The inert parts (body, habit, role) are apara; the conscious presence is para. Inquire into which one is actually acting.", "visistadvaita": "Your cetana (conscious self) is not just located in you — it participates in upholding the world as Bhagavan's sarira (body). Treat every conscious being you encounter as a fellow bhoktr (experiencer) who belongs to the Lord; the service you render them is kainkarya (devotional service) to Narayana directly.", "dvaita": "You are permanently, irreducibly you — not a wave that will merge back into the ocean. Your dependence on Hari is total, but your distinctness is never erased. In practice: resist any teaching that tells you 'you will become God'; instead, deepen your surrender knowing you will serve Hari as yourself, forever.", "suddhadvita": "Your sense of being a separate self is not a mistake to be corrected but Krsna's own joyful differentiation — He wanted more centers of ananda (bliss). When confusion or suffering arises, it is His vyamohika-maya temporarily narrowing your access to that ananda. The remedy is not effort but grace (pusta): open yourself to His prasada rather than striving to dissolve the self.", "bhakti": "The jiva sustains the world through sva-karma (its own action) — meaning your daily work is literally dharyate-jagat (world-sustaining) when done as a conscious being aligned with its nature. The devotional implication: do not diminish your agency as trivial. Offer that action — which is cosmically load-bearing — back to Bhagavan.", "advaita-bhakti": "Hold both truths in tension simultaneously: you are ultimately nothing other than pure consciousness (Brahman), and you are also the one through whom Krsna enters and names the world (nama-rupe vyakaravanimi). The practice is not to resolve the tension but to live in it — acting fully in the world as Krsna's presence, while remaining inwardly unbound." }, "primary_meaning": "Beyond this lower nature, know My higher one: the conscious beings, O mighty-armed, by which this whole world is sustained." }