When I mentally catalogue what I have, what I am about to get, and what I expect next year — am I engaging in legitimate planning or asuric mano-rajya (mind-kingdom fantasy)?

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come. See seven-school commentary at https://gita.ekrasworks.com/gita/16/13.

The asura says 'maya labdham' (obtained by me) — where in my own life do I systematically erase the contributions of grace, community, or fortune from my sense of achievement?

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come. See seven-school commentary at https://gita.ekrasworks.com/gita/16/13.

Ramanuja's asura denies adrshta (unseen merit/consequence) entirely. What would change in my decisions if I genuinely factored in consequences I cannot see?

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come. See seven-school commentary at https://gita.ekrasworks.com/gita/16/13.

Sridhara links this verse syntactically to hell-arrival four verses later. What is the 'fourth verse' in my own behavioral loops — the eventual consequence I keep deferring acknowledgment of?

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come. See seven-school commentary at https://gita.ekrasworks.com/gita/16/13.

Madhusudana unpacks the asura's four time-registers of craving. Which register dominates my own relationship to wealth: anxiety about the past, urgency about the present, fantasy about the near future, or projection about next year?

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come. See seven-school commentary at https://gita.ekrasworks.com/gita/16/13.

All six schools agree that the asuric voice is self-enclosed — no Bhagavan, no dharma, no community in the grammar of 'mine.' What would it cost me to insert even one outward acknowledgment into my mental accounting?

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come. See seven-school commentary at https://gita.ekrasworks.com/gita/16/13.

BG 16.13 — Daivāsura-Sampad-Vibhāga-Yoga

Bhagavad Gītā 16.13Chapter 16 · Daivāsura-Sampad-Vibhāga-Yoga · Krishna → Arjuna · anuṣṭubh

इदमद्य मया लब्धमिदं प्राप्स्ये मनोरथम् ।

इदमस्तीदमपि मे भविष्यति पुनर् धनम् ॥

idam adya mayā labdham idaṃ prāpsye manoratham

idam astīdam api me bhaviṣyati punar dhanam

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come.

ekras · bhāṣya

Idam adya maya labdham — this I have gained today. Idam prapsye manoratham — this I will gain, the desired thing. Idam asti — this is mine. Idam api me bhavishyati punah dhanam — this wealth too will come to me again.

Krishna lets the asura speak in his own voice. Three time-registers — past, future, possessed-now — all collapsed into one possessive 'I.' The chapter's diagnostic moves into first-person rendering.

Shankara reads the verse as a portrait of the asuric mind's captivity to ahamkara, cataloguing possessions: this wealth I have gained today, this desire I will fulfill, this exists already and more will come. The asura's error is total: he takes the fruits of past karma as self-won trophies and projects future accumulation as certainty. The fantasy presents itself as plain accounting.

Madhusudana gives the richest psychological portrait: the asura's dhana-trishna runs as an unbroken stream across three time-registers — labdham idanim anena upayena, gained now by this method; shighram eva prapsye, will gain very soon; pura eva sanchitam grihe asti, already stored at home; bahutaram bhavishyati agamini samvatsare, yet more will come next year. Each time-register is a separate fantasy operating simultaneously in the asura's interior.

Ramanuja's bhashya turns on the phrase mat-samarthyena eva: the asura insists his kshetras, sons, desires were obtained by his own power alone, with no part played by adrishta or Bhagavan's grace. This is the defining asuric inversion: attributing all to personal potency while erasing the sustaining presence of Ishvara. For Ramanuja, karma-yoga is precisely the recognition that the doer's capacity is Bhagavan's gift; the asura's monologue is karma-yoga's exact negation.

Madhva reads the asura speaker rehearsing a chain of possessions past and anticipated, each framed by maya — by me — as though the jiva were svayam-prabhu, self-originating cause of its own activity. The truth, in Dvaita-siddhanta, is the opposite: the jiva is utterly paratantra, its every breath sustained by Hari. Each maya in the asura's recital is a structural inversion of the bhakta's correct paratantra-recognition.

Vallabha's bhashya is minimal — idam adya maya labdham iti spashtam, this is self-evident — which is itself a stylistic marker: for pushti-marga the asuric condition is simply the absence of Bhagavad-prasada. The asura catalogues acquisitions because he has never tasted Krishna's lila-rasa; all possessive craving is the void that rushes in when divine grace is withheld or refused.

Shridhara frames this verse as the opening of a four-verse block — chaturbhih — depicting the mano-rajya — mind-kingdom, wishful fantasy-realm — of the asura, which culminates in naraka-prapti. He parses mano-ratham as 'what is pleasing to the mind' and notes the syntactic linkage: these three shlokas are jointly explained by the fourth — ajnana-vimohitah san...moha-jala-samavritah. The interior monologue is the bhashya's specimen of asura-svabhava in operation.

Context

where

Chapter 16 · Daivāsura-Sampad-Vibhāga-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 16.12

Bound by hundreds of hope-snares, ruled by desire and anger, they strive to pile up wealth by unjust means, all for the pleasure of their appetites.

What's going on

Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come.

Sūtras through this verse (25)

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

16.1The dispositions decide who can even begin.───→here16.13───→18.55Even hearing and reflecting need purity.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseexit

15.17Three orders, each a distinct relatum.───→here16.13───→

MadhvaclassicalT3

Ranking is real — and it never collapsesexit

15.17Beyond all selves stands the Highest Person alone.───→here16.13───→

show all 25

Ekrasmodernanger_management

Anger Managementbetween · other

5.26Already-released sage───→here16.13───→16.21Triple gate of hell

Ekrasmodernforgiveness

Forgivenessbetween · other

16.3Tejas, kṣamā, dhṛti───→here16.13───→18.42Brahmaṇa's kṣamā

RamsukhdasclassicalJ

Divine vs demonic patternsbetween

16.1Divine traits named: fearless, pure, steady.───→here16.13───→16.21Three gates of hell: desire, anger, greed.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here16.13───→

Ekrasmodernend_of_life

End of life — the threshold tourexit · v2

15.8Carrying the perfume───→here16.13───→

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsexit

15.16Uttama-puruṣa is Viṣṇu, beyond both.───→here16.13───→

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātraexit

15.16Aṣṭādhyāyī 5.2.127 controls bhūta.───→here16.13───→

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥexit

15.1Tat-prasaṅge alaukikaṁ — iti śeṣaḥ.───→here16.13───→

RamsukhdasclassicalK

The body is not yoursexit

15.7Self drags the senses like wind drags scent.───→here16.13───→

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningbetween

6.5'Uddhared atmanatmanam natmanam avasadayet.' Lift yourself by yourself, do not l───→here16.13───→16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketbetween

16.5Mā śucaḥ already once before — same shape.───→here16.13───→18.46Worship-by-own-action fixes the ārādhya.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefbetween

16.5Daivī-asuric grief closed mid-text.───→here16.13───→18.66Final mā-śucaḥ closes the long-path grief.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

16.1The divine wealth becomes stable knowing in life.───→here16.13───→18.55Knowing burns ignorance; body burns its arc.

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicbetween

16.1Anchor: gather the good, drop the unwholesome.───→here16.13───→17.1A third class: faith outside the texts.

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiexit

15.7'Mamaivamsho jiva-loke jiva-bhutah sanatanah.' A part of me, eternal, has become───→here16.13───→

MadhvaclassicalT4

Liberation is bliss in body — not absorptionexit

15.6The supreme abode does not return its dwellers.───→here16.13───→

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordexit

15.4Cut the world-tree by knowing whose play it is.───→here16.13───→

ŚaṅkaraclassicalF

The Lord is born only as it wereexit

15.16Both the changing and changeless are below the supreme.───→here16.13───→

ĀnandagiriclassicalJ

Prakṛti is never autonomousexit

15.7Aṃśa pinned to the Lord, not free.───→here16.13───→

RāmānujaclassicalF

Two prakṛtis · jīva as eternal aṃśaexit

15.18Named Puruṣottama.───→here16.13───→

ŚrīdharaclassicalH

The grammar of single-pointednessexit

14.26Unswerving devotion crosses the modes.───→here16.13───→

VallabhaclassicalK

Aphorism, gloss, full commentaryexit

15.15The bhāṣya-author is named by the Lord himself.───→here16.13───→

Śabda · lemmas (11 unique · 15 occurrences)

प्राप्स्ये √prāp — to obtain (pra- + √āp 'reach') · future indicative 1st person singular verb
लब्धम् √labh — to obtain, get (verbal root) · nominative neuter singular participle noun
अद्य adya — today, now
मनोरथम् manoratha — wish, desire ('chariot of the mind', manas + ratha) · accusative masculine singular noun
भविष्यति √bhū — to be, become; the earth (verbal root / noun) · future indicative 3rd person singular verb

show all 11

इदम् idam ×4 — this (proximal demonstrative) · nominative neuter singular noun / accusative neuter singular noun
मया·मे mad ×2 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · instrumental singular noun / genitive singular noun
अस्ति √as — to be (verbal root) · present indicative 3rd person singular verb
अपि api — also, even, although
पुनर् punar — again, once more
धनम् dhana — wealth, riches · nominative neuter singular noun

Praśna · so what (6)

01When I mentally catalogue what I have, what I am about to get, and what I expect next year — am I engaging in legitimate planning or asuric mano-rajya (mind-kingdom fantasy)?
02The asura says 'maya labdham' (obtained by me) — where in my own life do I systematically erase the contributions of grace, community, or fortune from my sense of achievement?

show all 6

03Ramanuja's asura denies adrshta (unseen merit/consequence) entirely. What would change in my decisions if I genuinely factored in consequences I cannot see?
04Sridhara links this verse syntactically to hell-arrival four verses later. What is the 'fourth verse' in my own behavioral loops — the eventual consequence I keep deferring acknowledgment of?
05Madhusudana unpacks the asura's four time-registers of craving. Which register dominates my own relationship to wealth: anxiety about the past, urgency about the present, fantasy about the near future, or projection about next year?
06All six schools agree that the asuric voice is self-enclosed — no Bhagavan, no dharma, no community in the grammar of 'mine.' What would it cost me to insert even one outward acknowledgment into my mental accounting?

Vyavahāra · try it in your life

Advaita

When you succeed at work or accumulate savings, notice the mental voice that says 'I earned this by my intelligence and effort.' Shankara's reading invites a single disruptive question: who exactly is the 'I' that earned? Even brief inquiry into the witness behind the earner loosens the grip of accumulation-identity without requiring you to give anything away.

Dvaita

Madhva's frame (even inferred) asks: are you acting as if you are self-sovereign in this domain? In family or work disputes about resources, the Dvaita corrective is to ask what Hari-ordered dharma requires of you in this role — not what you are entitled to extract from it. The jiva as steward, not owner.

show all 4

Bhakti

Sridhara's structural point is practically useful: our asuric wishes rarely travel alone. Identify the 'fourth verse' in your own sequence — the consequence that trails your craving-cycles. Not to generate guilt, but to see the full syntactic unit of your behavior before you are living inside the consequence verse.

Advaita-Bhakti

Madhusudana's 'upaya' (method) detail is the sharpest modern mirror: we are not just acquisitive but strategically acquisitive — optimizing methods, A/B testing approaches, building systems to maximize gain. The question he raises is whether dhana-trsna has colonized your planning apparatus. One practical check: review your last quarterly goals. How many were about receiving versus giving, building versus releasing?

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 16, Verse 13: Krishna to Arjuna — Daivāsura-Sampad-Vibhāga-Yoga