{ "verse_id": "9.25", "mūla": { "devanāgarī": "यान्ति देव-व्रता देवान् पितॄन् यान्ति पितृ-व्रताः | भूतानि यान्ति भूतेज्या यान्ति मद्-याजिनो ऽपि माम्", "iast": "yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ | bhūtāni yānti bhūtejyā yānti mad-yājino 'pi mām", "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 25", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yānti", "lemma": "√yā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "गच्छन्ति देवव्रताः देवेषु व्रतं नियमो भक्तिश्च येषां ते देवव्रताः देवान् यान्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "।ये च पितृयज्ञादिभिः पितृ़न् यजामः, इति पितृयजनसंकल्पाः, ते पितृ़न् यान्ति।ये च यक्षरक्षः पिशाचादीनि भूतानि यजामः, इति भ", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "देवव्रता इति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "यान्ति" }, { "surface_form": "deva", "lemma": "deva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देव" }, { "surface_form": "vratāḥ", "lemma": "vrata", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "व्रताः" }, { "surface_form": "devān", "lemma": "deva", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "यान्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "यान्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "यजाम इति कृतसङ्कल्पाः देवान् यान्ति तत्तत्सायुज्यं गच्छन्ति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "देवान्" }, { "surface_form": "pitṝn", "lemma": "pitṛ", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पितॄन्" }, { "surface_form": "yānti", "lemma": "√yā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "गच्छन्ति देवव्रताः देवेषु व्रतं नियमो भक्तिश्च येषां ते देवव्रताः देवान् यान्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "।ये च पितृयज्ञादिभिः पितृ़न् यजामः, इति पितृयजनसंकल्पाः, ते पितृ़न् यान्ति।ये च यक्षरक्षः पिशाचादीनि भूतानि यजामः, इति भ", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "देवव्रता इति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "यान्ति" }, { "surface_form": "pitṛ", "lemma": "pitṛ", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पितृ" }, { "surface_form": "vratāḥ", "lemma": "vrata", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "व्रताः" }, { "surface_form": "bhūtāni", "lemma": "bhūta", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [ { "sense": "विनायकमातृगणचतुर्भगिन्यादीनि यान्ति भूतेज्याः भूतानां पूजकाः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "यजामः, इति भूतयजनसंकल्पाः, ते भूतानि यान्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "यक्षरक्षःपिशाचादिकाः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "यान्ति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "यान्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भूतानि" }, { "surface_form": "yānti", "lemma": "√yā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "गच्छन्ति देवव्रताः देवेषु व्रतं नियमो भक्तिश्च येषां ते देवव्रताः देवान् यान्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "।ये च पितृयज्ञादिभिः पितृ़न् यजामः, इति पितृयजनसंकल्पाः, ते पितृ़न् यान्ति।ये च यक्षरक्षः पिशाचादीनि भूतानि यजामः, इति भ", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "देवव्रता इति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "यान्ति" }, { "surface_form": "bhūta", "lemma": "bhūta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूत" }, { "surface_form": "ijyāḥ", "lemma": "ijyā", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इज्याः" }, { "surface_form": "yānti", "lemma": "√yā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "गच्छन्ति देवव्रताः देवेषु व्रतं नियमो भक्तिश्च येषां ते देवव्रताः देवान् यान्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "।ये च पितृयज्ञादिभिः पितृ़न् यजामः, इति पितृयजनसंकल्पाः, ते पितृ़न् यान्ति।ये च यक्षरक्षः पिशाचादीनि भूतानि यजामः, इति भ", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "देवव्रता इति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "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": "yājinaḥ", "lemma": "yājin", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "याजिनः" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" } ], "intertextual_panel": [ { "verse": "10.29", "type": "semantic neighbor", "score": 0.8594, "feature_breakdown": { "cosine": 0.8594, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "9.17", "type": "semantic neighbor", "score": 0.8583, "feature_breakdown": { "cosine": 0.8583, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "10.10", "type": "thematic-similarity", "score": 0.8563, "feature_breakdown": { "cosine": 0.8464, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0495, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "3.14", "type": "semantic neighbor", "score": 0.8541, "feature_breakdown": { "cosine": 0.8541, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "9.20", "type": "near-cluster echo", "score": 0.8541, "feature_breakdown": { "cosine": 0.8541, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "14.4", "type": "semantic neighbor", "score": 0.8522, "feature_breakdown": { "cosine": 0.8522, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "1.34", "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": "17.4", "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 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_9.25", "anandgiri_9.25" ], "score": 0.5, "english_rendering": "Those whose vow (vrata) is fixed on the devas (dev-vrata) reach the devas; those devoted to the pitṛs (pitṛ-vrata) through śrāddha rites reach the pitṛs; those who worship the bhūtas — Vināyaka, the mātṛgaṇas, the four sisters and such — reach those same bhūtas. But those who sacrifice to Me (mad-yājins), the Vaiṣṇavas, reach Me alone. The key point Śaṅkara presses: the āyāsa (effort) is equal in all cases, yet through ajñāna (ignorance) they fail to worship Me and therefore receive only alpa-phala (meagre fruit). The implicit indictment is ontological: finite destinations follow finite worshippers; the jñānī alone dissolves destination itself in the non-dual Brahman.", "divergence_note": "Śaṅkara's bhāṣya directly: samāne api āyāse mām eva na bhajante ajñānāt — 'even though the effort is equal, through ignorance they do not worship Me' — and therefore te alpa-phala-bhājaḥ bhavanti." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_9.25", "vedantadeshika_9.25" ], "score": 0.5, "english_rendering": "Rāmānuja reads vrata as saṅkalpa (intentional resolve): those who form the saṅkalpa 'we sacrifice to Indra and the devas' by dārśa-paurṇamāsa rites reach those devas. Those resolving toward the pitṛs reach the pitṛs; those resolving toward yakṣas, rākṣasas, piśācas and similar bhūtas reach those bhūtas. But those who, by those very same yajñas, form the resolve 'we sacrifice to the Paramātman Bhagavān Vāsudeva who is the inner body (śarīra) of all devas, pitṛs, and bhūtas' — those mad-yājins reach Me. The qualitative difference is terminal: the deva-worshippers, having enjoyed finite bhoga alongside their finite deities, perish with them at dissolution; the mad-yājins reach the anādi-nidhana (beginningless-endless) Bhagavān of infinite kalyāṇa-guṇas and do not return.", "divergence_note": "Rāmānuja's bhāṣya distinguishes finite enjoyment (parimita-bhoga) ending at the deity's destruction versus reaching the anavadhikātiśayānanda Bhagavān who has no end." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_9.25", "jayatirtha_9.25" ], "score": 0.5, "english_rendering": "Madhva's bhāṣya on this verse is extremely terse — the entire entry reads: 'phalaṁ vivicyāha — yāntīti' ('He distinguishes the fruits — thus [He says] they go'). The Dvaita reading therefore must be inferred from established Dvaita doctrine: each jīva is eternally distinct (bheda) from Hari; the destination a worshipper reaches reflects the hierarchical ontological rank of the deity worshipped, not a misapplication of equal effort. Deva-worshippers reach deva-loka because deva-loka is the appropriate fruit of deva-yajña; only Hari is nitya (eternal) and only Hari's worshippers attain nitya-mukti. The phrase 'mām api' carries Madhva's characteristic emphasis: Hari alone is svātantra (fully independent); all other goals are paratantra (dependent) and hence impermanent.", "divergence_note": "Madhva bhāṣya is a single-line pointer (phalaṁ vivicyāha); full Dvaita position inferred from established school doctrine on bheda and Hari-sāmrājya." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_9.25" ], "score": 0.5, "english_rendering": "Vallabha follows Rāmānuja's reading of vrata as saṅkalpa but inflects it through guṇa-psychology: deva-worshippers carry a sāttvika bhāva; pitṛ-worshippers are rājasa in character; bhūta-worshippers (yakṣas, rākṣasas, piśācas) are tāmasa. The mad-yājins, by contrast, hold viśuddha-sattva and nirguṇa bhāva and worship the Paramātman Śrī Vāsudeva as inner-dweller (adhiṣṭhāna) of all those levels simultaneously. They attain mat-sāyujya — union with Kṛṣṇa — not through effort but through the quality and orientation of their inner resolve (saṅkalpa). Vallabha locates the entire distinction in the inner state rather than the external ritual form, consistent with Puṣṭi-mārga's emphasis on bhāva over karma.", "divergence_note": "Vallabha's bhāṣya: 'viśuddha-sattva-bhāvā nirguṇa-bhāvāś ca māṁ yajante te mat-sāyujyaṁ gacchantīty arthaḥ' — clarity of inner sattva determines the destination." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_9.25" ], "score": 0.5, "english_rendering": "Śrīdhara is the clearest expositor of the plain sense: deva-vrata means those whose niyama (fixed discipline) is toward Indra and the devas — they are 'anta-vant' (finite-destined) and reach those devas, and therefore return (punar āvartante). Pitṛ-vrata means those engaged in śrāddha and related rites — they reach the pitṛs. Bhūta-ijyā means those who worship Vināyaka, the mātṛkās, and similar beings — they reach those bhūtas. Those whose śīla (habitual practice) is yajana of Me — the mad-yājins — they reach Me, the akṣaya (imperishable) Paramānanda-rūpa Nārāyaṇa. The contrast is pithy: all other destinations are finite and involve return; reaching Nārāyaṇa is the only akṣaya (inexhaustible) destination.", "divergence_note": "Śrīdhara: 'mām akṣayaṁ paramānanda-rūpaṁ nārāyaṇaṁ yānti' — reaching Me the imperishable, of the form of supreme bliss, Nārāyaṇa." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_9.25" ], "score": 0.5, "english_rendering": "Madhusūdana provides the most architecturally rich reading. He maps the three non-Bhagavat worshippers onto the three guṇas: sāttvika worshippers are deva-vratas who perform bali, upahāra, pradakṣiṇa and praḥvībhāva to the Vasus, Rudras and Ādityas; rājasa are pitṛ-vratas who propitiate the Agniṣvāttā pitṛs through śrāddha; tāmasa are bhūta-ijyās who worship Yakṣas, Rākṣasas, Vināyaka and mātṛgaṇas. He invokes the śruti 'taṁ yathā yathā upāsate tad eva bhavati' — as one worships, so one becomes. The mad-yājins, seeing Bhagavān as the antaryāmin of all devatās, attain Bhagavān alone and reach the ananta-phala. The entire conclusion is delivered with what Madhusūdana calls a lament: ajñānīs, even at equal effort (samāne apy ajñānāt), bypass the ananta-phala-da (giver of infinite fruit) Bhagavān out of ignorance — 'aho durddaiva-vaibhavam ajñānam' ('what a marvel of misfortune is this ignorance').", "divergence_note": "Madhusūdana's closing lament: 'aho durddaiva-vaibhavam ajñānam' encapsulates the pathos of Advaita-bhakti — the equal path available to all, squandered through guṇa-bondage." } }, "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": [ "yānti: yā -> √yā", "yānti: yā -> √yā", "yānti: yā -> √yā", "yānti: yā -> √yā" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:15.078446Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 5, "substitution": "? -> ,", "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.", "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx" } ] }, "so_what_questions": [ "What does it mean that the destination (gati) is determined by the object of one's resolve (saṅkalpa / vrata) rather than the sincerity of ritual effort — and what does this imply about where most of one's attention quietly rests?", "The verse says the effort (āyāsa) is equal across all four types of worship — if the cost is the same, what makes finite destinations so persistently attractive over the infinite one?", "Rāmānuja's reading inserts Vāsudeva as the inner body (śarīra) of all devas and pitṛs — if the Bhagavān is already inside every finite deity, what exactly is different about explicitly intending Him versus defaulting to the form?", "Śaṅkara calls the non-Bhagavat result alpa-phala (meagre fruit) — how do we recognize meagre fruit in the midst of enjoying it, before the dissolution Rāmānuja describes arrives?", "Vallabha locates the entire difference in the quality of inner bhāva (viśuddha-sattva vs. rājasa/tāmasa) rather than external ritual — what does one's habitual emotional register during work reveal about which category one actually belongs to?", "The verse is structurally a hierarchy of destinations — but Madhusūdana frames it as a lament about missed opportunity rather than a condemnation. What is the difference between understanding this verse as a warning and understanding it as an invitation?", "If deva-loka, pitṛ-loka, and bhūta-realms are all finite and cycle back to birth, then the verse implies most religious activity across human history has been producing cyclical return, not liberation — what does one do with that assessment without falling into either despair or spiritual pride?" ], "everyday_applications": { "advaita": "When you work hard on a project and measure success entirely by the project's outcome (promotion, acclaim, profit), you are performing deva-yajña — finite devotion producing finite fruit. Śaṅkara's point: the effort is identical whether you dedicate the work to the Infinite or to a finite outcome. Notice where your resolve actually terminates at the end of a working day — that is your real destination.", "viśiṣṭādvaita": "Rāmānuja's saṅkalpa teaching applies directly to intention-setting before action: explicitly forming the inner resolve 'I do this as service to Bhagavān who is the soul of all beings I will encounter today' is structurally different from implicitly serving your manager, your clients, or your own ambition — even when the external action is identical. The resolve, not the ritual form, determines the destination.", "dvaita": "Dvaita doctrine insists that only Hari is fully independent (svātantra) and all other goals are ultimately dependent on something else for their continuity. In daily life: identify which of your goals are paratantra — dependent on others' approval, market conditions, or institutional favor — and which orient toward the nitya (permanent). Most career and social goals are paratantra by definition; recognizing this is the beginning of Dvaita discernment.", "śuddhādvaita": "Vallabha's guṇa-mapping of worshippers suggests a diagnostic: examine the emotional quality of your motivation — is it genuinely sāttvika (luminous, clear-hearted) or rājasa (driven by status anxiety) or tāmasa (driven by fear and appeasement)? The Puṣṭi-mārga application is: before any significant act, notice the bhāva-quality animating it. If it is not viśuddha-sattva, do not try to force it — instead, offer the very impurity to Kṛṣṇa as the starting material for His prasāda to transform.", "bhakti": "Śrīdhara's word akṣaya (inexhaustible) is the practical test: look at which of your sources of meaning or joy are anta-vant (finite, subject to exhaustion) and which are akṣaya. Relationships, achievements, and pleasures are anta-vant by nature. The practice Śrīdhara points toward is building a daily bhajan or smaraṇa habit — not because it is morally superior but because it is the one practice whose fruit does not diminish with time and does not require the external condition to remain intact.", "advaita-bhakti": "Madhusūdana's closing line — 'aho durddaiva-vaibhavam ajñānam' — is the most immediately applicable: sit with the recognition that the same hours you spend in finite pursuits could, at zero additional cost, be oriented toward the Infinite. The lament is not self-flagellation; it is a shock of recognition meant to generate urgency. The application: identify one recurring daily activity (a commute, a meal, a routine task) and explicitly redirect its inner orientation toward Bhagavān — not by changing the activity but by changing the saṅkalpa that precedes it." }, "primary_meaning": "Worshippers of the gods reach the gods; worshippers of the ancestors reach the ancestors; worshippers of spirits reach the spirits; but those who sacrifice to Me reach Me." }