{
 "verse_id": "9.13",
 "mūla": {
  "devanāgarī": "महात्मानस् तु मां पार्थ दैवीं प्रकृतिम् आश्रिताः | भजन्त्य् अनन्य-मनसो ज्ञात्वा भूतादिम् अव्ययम्",
  "iast": "mahātmānas tu māṃ pārtha daivīṃ prakṛtim āśritāḥ | bhajanty ananya-manaso jñātvā bhūtādim avyayam",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 13",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "mahātmānaḥ",
   "lemma": "mahātman",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "महात्मानः"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "pārtha",
   "lemma": "pārtha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "दैवीं देवानां प्रकृतिं शमदमदयाश्रद्धादिलक्षणाम् आश्रिताः सन्तः भजन्ति सेवन्ते अनन्यमनसः अनन्यचित्ताः ज्ञात्वा भूतादिं भ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पार्थ"
  },
  {
   "surface_form": "daivīm",
   "lemma": "daiva",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दैवीम्"
  },
  {
   "surface_form": "prakṛtim",
   "lemma": "prakṛti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आश्रिताः महात्मानः ते, भूतादिम् अव्ययं वाङ्मनसागोचरनामकर्मस्वरूपं परमकारुणिकतया साधुपरित्राणाय मनुष्यत्वेन अवतीर्णं मां",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतिम्"
  },
  {
   "surface_form": "āśritāḥ",
   "lemma": "√āśri",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "सन्तः भजन्ति सेवन्ते अनन्यमनसः अनन्यचित्ताः ज्ञात्वा भूतादिं भूतानां वियदादीनां प्राणिनां",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "महात्मानः ते, भूतादिम् अव्ययं वाङ्मनसागोचरनामकर्मस्वरूपं परमकारुणिकतया साधुपरित्राणाय मनुष्यत्वेन अवतीर्णं मां ज्ञात्वा",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आश्रिताः"
  },
  {
   "surface_form": "bhajanti",
   "lemma": "√bhaj",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भजन्ति"
  },
  {
   "surface_form": "an",
   "lemma": "an",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्"
  },
  {
   "surface_form": "anya",
   "lemma": "anya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्य"
  },
  {
   "surface_form": "manasaḥ",
   "lemma": "manas",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मनसः"
  },
  {
   "surface_form": "jñātvā",
   "lemma": "jñā",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "भूतादिं भूतानां वियदादीनां प्राणिनां",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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      "anandgiri"
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    },
    {
     "sense": "अनन्यमनसः मां भजन्ते मत्प्रियत्वातिरेकेण मद्भजनेन विना मनसः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "भगवन्मार्गीयाचार्यचरणोपदेशानुसारेण भजन्ति पुरुषोत्तमं मामेव",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "भजन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "भजन्ति सेवन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ज्ञात्वा"
  },
  {
   "surface_form": "bhūtādim",
   "lemma": "bhūtādi",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अव्ययं वाङ्मनसागोचरनामकर्मस्वरूपं परमकारुणिकतया साधुपरित्राणाय मनुष्यत्वेन अवतीर्णं मां ज्ञात्वा अनन्यमनसः मां भजन्ते म",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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     ]
    }
   ],
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   "surface_devanagari": "भूतादिम्"
  },
  {
   "surface_form": "avyayam",
   "lemma": "avyaya",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "।।कथम् -- --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अव्ययम्"
  }
 ],
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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_9.13",
    "anandgiri_9.13"
   ],
   "score": 0.5,
   "english_rendering": "The mahātmā (great-souled one) — whose mind is not small (akṣudra-citta) — takes refuge in the daivī prakṛti (divine nature) characterized by qualities such as śama (inner stillness), dama (sense-restraint), dayā (compassion), and śraddhā (trust in the guru-śāstra). With ananya-manas (undivided mind), he knows Me as bhūtādi (the origin of all beings, from ākāśa onward), the avyaya (the inexhaustible, without transformation), and worships accordingly. Such worship is not dualistic devotion but the recognition of Īśvara as the very ground from which the apparent multiplicity arises — a recognition that stabilizes the sādhaka in niṣkāma orientation until jñāna ripens."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.13",
    "vedantadeshika_9.13"
   ],
   "score": 0.5,
   "english_rendering": "Those who have exhausted the accumulation of merit across many births (puṇya-sañcaya) take refuge in Bhagavān and, with all their sins dissolved, stand in the daivī prakṛti (divine nature) — they become mahātmā (great-souled) by this very act of refuge. Knowing Me as bhūtādi avyaya (the inexhaustible origin of all existence), whose name, form, and nature transcend speech and mind, who descends as a human out of sovereign compassion (parama-kāruṇika) to protect the sādhu — they worship Me with ananya-manas (single-pointed mind) such that they cannot sustain their mind, self, or outer senses without the continuous act of bhajana (worship) itself."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.13",
    "jayatirtha_9.13"
   ],
   "score": 0.5,
   "english_rendering": "Madhva's bhāṣya here is minimal: the verse is invoked to show that the devāḥ (celestial, hari-oriented souls) do not harbor dveṣa (hatred or aversion) toward the Lord — in sharp contrast to the āsura disposition condemned in 9.12. The mahātmā is the soul who, knowing Hari as the nitya-svatantra (eternally independent), acts from daivī prakṛti, which is constituted by natural dependence on and worship of Him. The jīva's distinction from Hari is never dissolved; bhajana is the jīva's natural and eternal mode of being in relation to the supreme independent reality."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.13"
   ],
   "score": 0.5,
   "english_rendering": "The mahātmā is one born in the final birth (antima-janman), purified by accumulated merit across countless rebirths (janma-janmāntara-kṛta-aneka-sukṛta-sañcaya), unafraid and cleansed of sin — the very one for whom the daivī svabhāva (divine natural disposition) described from 'abhayaṃ sattva-saṃśuddhiḥ' (16.1) onward is fulfilled. Such a one, guided by the ācārya of the Bhagavān-mārga, knows Me as 'sarva-bhūtādi avyaya' — the unchanged, purely blissful origin of all (ānanda-mātra-kara-pāda-mukha), and worships Puruṣottama alone, with mind fixed on no other — not even on Akṣara."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.13"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara asks: who then actually worships the Lord? The mahātmā — those whose citta (mind) is not overpowered by kāma (desire) and similar impurities — because they have taken refuge in the daivī prakṛti (divine nature) as will be elaborated from 'abhayaṃ sattva-saṃśuddhiḥ' onward. For this precise reason their manas (mind) does not rest anywhere outside of Me. Knowing Me as bhūtādi (the cause of the universe), avyaya (eternal and unchanging), they perform bhajana."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.13"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana opens with the wretchedness (śocyatā) of those who are bhagavad-vimukha (turned away from Bhagavān): their karma, śāstric knowledge, and their very desire for fruit all come to nothing — they lack both other-worldly and this-worldly fruits, because they are devoid of viveka-vijñāna (discriminative wisdom). Against that backdrop, the mahātmā is the one whose ātman and antaḥkaraṇa have been refined across many births, not overwhelmed by kāma, and who has taken shelter in the daivī sāttvikī prakṛti. This person knows Bhagavān as Īśvara — the avyaya (imperishable) cause of all worlds — and thus performs bhajana, with no manas directed at anything other than the Lord."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "Pārtha",
   "preceding_question": "",
   "following_response": ""
  }
 },
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 },
 "so_what_questions": [
  "What is the operative difference between daivī prakṛti (divine natural disposition) and mere good behavior — is it dispositional, ontological, or both?",
  "All six schools treat ananya-manas (undivided mind) as the qualifier of real bhajana — what, in each framework, would cause the mind to become 'divided,' and what corrects it?",
  "Rāmānuja says the mahātmā 'cannot hold the mind' without bhajana — is this a description of spiritual compulsion, or is it the definition of love in the Viśiṣṭādvaita register?",
  "Madhva's bhāṣya is a single sentence: does his comparative silence here function as a doctrinal statement — namely, that the non-hating, worshipping soul requires no elaborate gloss because its nature is self-evident?",
  "Vallabha specifically excludes 'Akṣara and similar' as objects of focus — what is at stake in that exclusion, and how does it map onto the difference between liberation-seekers and Puṣṭi-mārga initiates?",
  "Śaṅkara reads 'knowing Me as the origin of beings from ākāśa onward' — does this jñāna-framing make BG 9.13 a philosophical thesis about cosmological causation, or is it a devotional recognition?",
  "Madhusūdana pairs the mahātmā with a foil (the bhagavad-vimukha) — does that rhetorical strategy suggest that 9.12–9.13 form a deliberate contrast pair that the verse should never be read in isolation from?"
 ],
 "everyday_applications": {
  "advaita": "When a persistent irritation or craving arises, note which quality from the daivī cluster (śama, dama, dayā, śraddhā) it is opposing — and treat that observation as the practice rather than fighting the craving directly. The Śaṅkara application is: cultivate the dispositional precondition, and the craving loses ground on its own.",
  "viśiṣṭādvaita": "Identify one routine daily activity that you already do with some delight — eating, walking, working — and for one week perform it as kainkarya (dedicated service) to Bhagavān, explicitly offering it before starting. Notice whether the quality of attention, not just the feeling, changes. Rāmānuja's mahātmā cannot hold mind without bhajana; start with one activity as the test case.",
  "dvaita": "Wherever you encounter someone whose intelligence or virtue you admire, practice naming it as Hari's attribute expressing through that person rather than a quality you are competing with or measuring yourself against. Dvaita's application of non-dveṣa (non-hatred, non-aversion) begins in small comparisons before it reaches philosophical conviction.",
  "śuddhādvaita": "In Puṣṭi-mārga practice: when the mind drifts to 'spiritual achievement' or to an abstract absolute, bring it back to the specific svarūpa (personal form) of Kṛṣṇa presented by your ācārya. Vallabha's exclusion of Akṣara is not philosophical hair-splitting — it is an instruction about where to place the image in the mind during sevā.",
  "bhakti": "Whenever something or someone outside of your study or practice absorbs your attention persistently, ask: is this kāma (desire) or is this a genuine calling? Śrīdhara's frame is precise — the mahātmā is not one who has no attractions, but one whose citta is not 'overpowered' (anabhibhūta) by them. The practice is building the muscle of noticing the overpowering, not eliminating the attraction.",
  "advaita-bhakti": "Before engaging in any knowledge-practice (reading, listening, study), spend thirty seconds explicitly recalling who or what you are studying for — and whether that framing points toward or away from Bhagavān. Madhusūdana's foil is the one whose śāstric knowledge yields nothing because it is bhagavad-vimukha. The everyday application is a brief orientation check at the start of each learning session."
 },
 "primary_meaning": "The great-souled ones, sheltered in divine nature, worship me with undivided minds, knowing me as the imperishable source of all beings."
}