{ "verse_id": "13.15", "mūla": { "devanāgarī": "बहिर् अन्तश् च भूतानाम् अचरं चरम् एव च | सूक्ष्मत्वात् तद् अविज्ञेयं दूर-स्थं चान्तिके च तत्", "iast": "bahir antaś ca bhūtānām acaraṃ caram eva ca | sūkṣmatvāt tad avijñeyaṃ dūra-sthaṃ cāntike ca tat", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 15", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "bahis", "lemma": "bahis", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बहिस्" }, { "surface_form": "antar", "lemma": "antar", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्तर्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "bhūtānām", "lemma": "bhūta", "grammar": "genitive neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूतानाम्" }, { "surface_form": "acaram", "lemma": "acara", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अचरम्" }, { "surface_form": "caram", "lemma": "cara", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चरम्" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "sūkṣma", "lemma": "sūkṣma", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सूक्ष्म" }, { "surface_form": "tvāt", "lemma": "tva", "grammar": "ablative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वात्" }, { "surface_form": "tat", "lemma": "tad", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्" }, { "surface_form": "avijñeyam", "lemma": "avijñeya", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अविज्ञेयम्" }, { "surface_form": "dūra", "lemma": "dūra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दूर" }, { "surface_form": "stham", "lemma": "stha", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "antike", "lemma": "antika", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्तिके" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "tat", "lemma": "tad", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्" } ], "intertextual_panel": [ { "verse": "5.27", "type": "lemma-family resonance", "score": 0.8911, "feature_breakdown": { "cosine": 0.8418, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0467, "lemma_overlap": 12.4773, "stem_prefix": 4.0 } }, { "verse": "13.16", "type": "next-verse continuation", "score": 0.8853, "feature_breakdown": { "cosine": 0.8353, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.5226, "stem_prefix": 5.0 } }, { "verse": "13.34", "type": "thematic-similarity", "score": 0.8818, "feature_breakdown": { "cosine": 0.8418, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1785, "stem_prefix": 4.0 } }, { "verse": "10.20", "type": "cross-chapter thematic parallel", "score": 0.878, "feature_breakdown": { "cosine": 0.818, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1785, "stem_prefix": 5.0 } }, { "verse": "17.6", "type": "lemma-family resonance", "score": 0.8704, "feature_breakdown": { "cosine": 0.8204, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.9364, "stem_prefix": 5.0 } }, { "verse": "7.4", "type": "thematic-similarity", "score": 0.8693, "feature_breakdown": { "cosine": 0.8393, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1785, "stem_prefix": 3.0 } }, { "verse": "15.10", "type": "thematic-similarity", "score": 0.8627, "feature_breakdown": { "cosine": 0.8427, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 2.0 } }, { "verse": "6.21", "type": "thematic-similarity", "score": 0.8624, "feature_breakdown": { "cosine": 0.8224, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3872, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_13.16", "anandgiri_13.15" ], "score": 0.5, "english_rendering": "'Outside' is said with the body, up to the skin, as the limit, the body that avidyā (ignorance) imagines to be the self; 'inside' is said relative to the inner self, again with the body as the limit; and lest the middle be thought empty, it is also the unmoving and the moving, the appearance of a body, as the rope is the snake-appearance. Though it is the appearance of all, it is subtle like space, so though knowable in its own form it is unknown to the unwise, while to the wise, by 'all this is the Self' and 'all this is Brahman', it is always known. To the unwise it is far, unreachable in millions of years; to the wise it is near, being their own self.", "divergence_note": "Śaṅkara makes inside and outside relative to a body-self imagined by avidyā, and reads 'moving and unmoving' with the rope-snake: beings are the knowable's appearance. Far and near depend on knowledge alone.", "commentator": "Shankaracharya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.15", "vedantadeshika_13.16" ], "score": 0.5, "english_rendering": "Leaving behind earth and the other elements, the self, bodiless, exists outside them, and it also exists within them; in the free movements established by the Śruti, 'eating, playing, delighting, with women or with carriages', it is by nature unmoving and yet moving when it is embodied. So subtle is this self, endowed with all powers and all-knowing, that though present in this very field it cannot be known by saṃsārin (bound souls) as distinct from the body. To men who lack amānitva (humility) and the other virtues and have their opposites, it is very far though dwelling in their own body; to those who have humility and the rest, that same self is near.", "divergence_note": "Rāmānuja again reads the verse of the individual self: 'outside' is the released, bodiless self roaming freely (Chāndogya 8.12.3), 'inside' is the embodied self; unmoving by nature, moving when embodied. Far and near are set by moral qualities (the amānitva list of 13.7-11), not by knowledge of identity with all.", "commentator": "Ramanujacharya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.16", "jayatirtha_13.16" ], "score": 0.5, "english_rendering": "[No Madhva bhāṣya for this verse.] Mūla only: Outside and inside beings, unmoving and moving; because of its subtlety it is not to be known; it stands far, and it is near.", "divergence_note": "ABSENT: the supplied Madhva text for this verse (his source_verse 13.16) reads only 'Sri Madhvacharya did not comment on this sloka.' No Dvaita bhāṣya exists to anchor a rendering; the English is the mūla only, not a Dvaita reading. Jayatīrtha's Prameyadīpikā is also silent on this verse.", "commentator": "Madhvacharya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_13.16" ], "score": 0.5, "english_rendering": "He states that it is itself the world: 'unmoving and moving', for 'all is of two forms, and one is distinct from both'. The unmoving is jaḍa (inert matter), and it is that, by 'Being alone was this in the beginning' and 'all this indeed is Brahman'; the moving is the living, the jīva (soul), and it is that, by 'tat tvam asi (that thou art), Śvetaketu'. Being subtle it is unknowable, far and near, as the mantra says: 'it moves, it moves not; it is far, it is near; it is within all this, and it is outside all this'.", "divergence_note": "Vallabha's move is direct: the Lord IS the world (prapañcātmaka), the inert as His sat and the jīva as tat tvam asi, with a third form distinct from both. No rope-snake, no illusion. He does not gloss 'outside and inside' separately, leaving it to Īśa 5.", "commentator": "Vallabhacharya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.16" ], "score": 0.5, "english_rendering": "It is outside and inside the beings, its own effects, moving and unmoving, as gold is of bracelets and earrings and as water is inside and outside its waves; whatever moving or unmoving beings there are, they are that alone, for an effect has the cause as its self. Even so, being subtle, without form and the rest, it is not fit for clear knowing as 'this is it'; so to the unwise it is far, as if a hundred thousand leagues away, being beyond prakṛti (nature) with its modifications. To the wise it is near, ever present as their inner self, as the mantra says 'it moves, it moves not; it is far, it is near'.", "divergence_note": "Śrīdhara uses cause-effect images (gold and ornaments, water and waves): the world is real as the cause's own effect, not a rope-snake overlay. This leans toward pariṇāma (real transformation), unlike Śaṅkara and Madhusūdana, while 'near as the inner self of the wise' keeps an Advaita note.", "commentator": "Sridhara Svami" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.16" ], "score": 0.5, "english_rendering": "Of all beings, which have the nature of becoming, all imagined effects, the unimagined adhiṣṭhāna (substrate) is one alone, pervading them wholly inside and out as a rope pervades the snake, the stream of water and the rest imagined on it; so moving and unmoving beings are that alone, nothing imagined being apart from it. Though it is the self of all, being subtle and formless it is unknowable, and to those without the means of self-knowledge it is far, as if ten million leagues away, unreachable in millions of years. To those equipped with the means of knowledge it is near, never at all removed, for it is their self, as the Śruti says 'farther than far, and here near, set in the cave of those who see'.", "divergence_note": "Madhusūdana tightens Śaṅkara: one unimagined adhiṣṭhāna for all imagined effects (rope beneath snake and stream). Far and near are fixed by possession of the means of knowledge, which bridges Śaṅkara (knowledge) and Rāmānuja (virtues).", "commentator": "Madhusudan Sarasvati" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "भूतानाम्", "role": "supporting", "other_verses_in_list": [ "1.1", "2.69", "4.6", "10.20", "10.22" ] }, { "list": "मत्वा", "role": "supporting", "other_verses_in_list": [ "3.28", "10.8", "11.41" ] } ], "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": [ { "kind": "ch13_commentary_realignment", "applied_at": "2026-10-23T02:22:33.232449+00:00", "applied_by": "sutrakrit-gita/scripts/merge_ch13_realigned.py", "root_cause": "Chapter 13 commentaries count 35 verses (13.1 = Arjuna's question) but the edition counts 34; payloads paired mūla 13.N with each commentary's 13.N, i.e. the previous verse's bhāṣya for most schools.", "source_verses": { "advaita": "13.16", "viśiṣṭādvaita": "13.15", "dvaita": "13.16", "śuddhādvaita": "13.16", "bhakti": "13.16", "advaita-bhakti": "13.16" } }, { "kind": "ch13_dvaita_jayatirtha", "applied_at": "2026-10-23T02:48:54.530351+00:00", "applied_by": "sutrakrit-gita/scripts/merge_ch13_dvaita_jayatirtha.py", "change": "note records that Jayatirtha is also silent" } ] }, "so_what_questions": [ "Why is the thing closest to me often the hardest to see?", "If I can't pin something down as 'this, here', does that make it less real?", "What qualities make a person able to see what is right in front of them?", "If the same reality is in what moves and what stays still, why do I treat change and stability as opposites?", "Is my distance from the truth about where it is, or about the state I am in?", "How can something be inside my situation and wholly outside it at once?" ], "everyday_applications": { "advaita": "Śaṅkara makes inside and outside depend on where you draw the line of 'me'. Move the line from the skin to awareness, and the world out there and the feelings in here sit in the same space. A manager who stops defending a fixed edge of self can see conflict on the team without being trapped inside it or shut out of it.", "viśiṣṭādvaita": "Rāmānuja ties nearness to character: without humility and its companion virtues, the self is far away even inside your own body. A brilliant, arrogant engineer can be miles from his own best judgment, which is right there in him. The remedy is not more information but the slow work of becoming less proud.", "dvaita": "Madhva's bhāṣya is silent on this verse, so no Dvaita-specific application can be drawn from the supplied commentary; inventing one would put words in his mouth.", "śuddhādvaita": "Vallabha says the inert and the living are both this one reality. A school principal can look at the building, the books and the students and see one thing in two forms, not furniture plus people. That raises how carefully you treat the furniture and how reverently you treat the people.", "bhakti": "Śrīdhara's gold-and-bracelets image says the source is fully present in every product. A carpenter who sees the same skill in a cheap job and in a showpiece stops cutting corners on the cheap one. What is far away to the careless is close to anyone who looks for the gold.", "advaita-bhakti": "Madhusūdana sorts people by whether they have the means of knowing, not by how clever they are. A doctor who lacks the habit of listening will not find the diagnosis, though it is sitting in the patient's own words. Build the habits first; then what looked a million years off is in the room." }, "primary_meaning": "It dwells outside all beings and within them, it is the unmoving and the moving both; too subtle to be known directly, it stands at a distance and yet close enough to touch." }