{
  "verse_id": "13.24",
  "mūla": {
    "devanāgarī": "ध्यानेनात्मनि पश्यन्ति केचिद् आत्मानम् आत्मना | अन्ये सांख्येन योगेन कर्म-योगेन चापरे",
    "iast": "dhyānenātmani paśyanti kecid ātmānam ātmanā | anye sāṃkhyena yogena karma-yogena cāpare",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 24",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "dhyānena",
      "lemma": "dhyāna",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "भक्तियोगेन पश्यन्ति",
          "school": "viśiṣṭādvaita",
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      "theme_lists": [],
      "surface_devanagari": "ध्यानेन"
    },
    {
      "surface_form": "ātmani",
      "lemma": "ātman",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मनि"
    },
    {
      "surface_form": "paśyanti",
      "lemma": "dṛś",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "परमात्मतयेति शेषः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "। अन्ये च अनिष्पन्नयोगाः सांख्येन योगेन ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति। अपरे योगादिषु आत्मावलोकनसाधनेष",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पश्यन्ति"
    },
    {
      "surface_form": "kecid",
      "lemma": "kaścit",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "केचिद्"
    },
    {
      "surface_form": "ātmānam",
      "lemma": "ātman",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मना मनसा ध्यानेन भक्तियोगेन पश्यन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आत्मानम्"
    },
    {
      "surface_form": "ātmanā",
      "lemma": "ātman",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "मनसा ध्यानेन भक्तियोगेन पश्यन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आत्मना"
    },
    {
      "surface_form": "anye",
      "lemma": "anya",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "च अनिष्पन्नयोगाः सांख्येन योगेन ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
            "ramanuja"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अन्ये"
    },
    {
      "surface_form": "sāṃkhyena",
      "lemma": "sāṃkhya",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "योगेन ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सांख्येन"
    },
    {
      "surface_form": "yogena",
      "lemma": "yoga",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगेन"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "yogena",
      "lemma": "yoga",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञानयोगेन योगयोग्यं मनः कृत्वा आत्मानं पश्यन्ति",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        }
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      "surface_devanagari": "योगेन"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "apare",
      "lemma": "apara",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपरे"
    }
  ],
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      "verse": "4.27",
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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_13.25",
        "anandgiri_13.24"
      ],
      "score": 0.5,
      "english_rendering": "By dhyāna (meditation), which is withdrawing the senses from sound and the other objects into the mind, and the mind into the inner consciousness, and thinking one-pointedly in an unbroken flow like a stream of oil, some yogin (practitioners) see the ātman (self), the inner consciousness, in the buddhi (intellect), by the self, that is, by the inner organ refined by meditation. Others see it by sāṅkhya-yoga (the discipline of discrimination), the contemplation 'these guṇa, sattva, rajas and tamas, are seen by me; I am other than them, the eternal witness of their workings, unlike the guṇa'. Still others see it by karma-yoga, action performed with the attitude of offering to Īśvara (the Lord), called yoga because it leads to yoga, by way of purification of mind and the rise of knowledge.",
      "divergence_note": "Śaṅkara (source 13.25) reads sāṅkhyena yogena as one discipline (discriminative contemplation, not the eightfold yoga) and karma-yoga as only an indirect means through purification and knowledge; all three end in seeing the inner self in the intellect.",
      "commentator": "Shankaracharya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.24",
        "vedantadeshika_13.25"
      ],
      "score": 0.5,
      "english_rendering": "Some, whose yoga is already accomplished, see the self abiding in the body by the mind, through dhyāna, which is bhakti-yoga (the discipline of devotion). Others, whose yoga is not yet accomplished, make the mind fit for yoga by sāṅkhya-yoga, that is, jñāna-yoga (the discipline of knowledge), and so see the self. Still others, who are not qualified for jñāna-yoga, or who are qualified but attached to an easier means, or who are prominent people whose example others follow, make the mind fit for yoga by karma-yoga, which contains knowledge within it, and so see the self.",
      "divergence_note": "Rāmānuja (source 13.24) grades the three by adhikāra (qualification) and, as the supplied text reads, equates dhyāna with bhakti-yoga; ātmani means the body and ātmanā the mind. Karma-yoga is not only for the unqualified but also for the qualified who prefer an easy means and for exemplary figures (vyapadeśya), echoing 3.20-26.",
      "commentator": "Ramanujacharya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.25",
        "jayatirtha_13.25"
      ],
      "score": 0.5,
      "english_rendering": "Sāṅkhya here is knowledge of the Lord's own nature as told in the Veda. Those devoted to karma (action) reach the seeing by hearing, knowing and meditating; the śrāvaka (hearers) by knowing and meditating; those of sāṅkhya by meditating alone, as the Gaupavana śruti says, 'having done karma and heard, one knows, meditates and then sees; the hearer too knows and meditates; the man of knowledge too sees; otherwise his seeing does not arise at all'. The word 'others' in the next verse is to show a means even for those who are incapable.",
      "provenance": "siddhānta_reconstruction",
      "divergence_note": "Madhva (source 13.25-26, a joint comment) redefines sāṅkhya as Vedic knowledge of the Lord's nature, not discrimination of self from guṇa, and turns the three paths into stages of one ladder (hearing, knowing, meditating, seeing) entered at different rungs. The object seen is implicitly the Lord, not the individual self. The comment is short and covers the next verse too.",
      "commentator": "Madhvacharya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.25"
      ],
      "score": 0.5,
      "english_rendering": "With two verses the Lord gives the alternative means to such seeing: some see the self in themselves by themselves through dhyāna (meditation); others by sāṅkhya and by yoga, the eightfold one; and others by karma-yoga, the niṣkāma (desireless) kind.",
      "divergence_note": "TERSE: Vallabha's supplied comment (source 13.25) is a single sentence of glosses; its only distinctive moves are reading yoga as aṣṭāṅga (eightfold) and karma-yoga as niṣkāma. It is unclear from the text whether he takes sāṅkhya and yoga as one means or two; the rendering keeps both words without forcing the issue. No Puṣṭi-mārga doctrine is stated for this verse.",
      "provenance": "siddhānta_reconstruction",
      "commentator": "Vallabhacharya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.25"
      ],
      "score": 0.5,
      "english_rendering": "For this knowledge of the self as distinct, the Lord gives alternative means in two verses: some see the self in the body by the mind through dhyāna, the repetition of a cognition shaped as the self. Others see it by sāṅkhya, reviewing how prakṛti and puruṣa differ, others by yoga, the eightfold one, and still others by karma-yoga. Though in practice meditation and the rest are combined in sequence as fits each person, they are stated as alternatives because people differ in the niṣṭhā (discipline) they are established in.",
      "divergence_note": "Śrīdhara (source 13.25) separates sāṅkhya and yoga into two means (discrimination and the eightfold yoga), giving four paths where Śaṅkara has three, and adds that they are really combined in sequence (krama-samuccaya) though taught as options by niṣṭhā.",
      "commentator": "Sridhara Svami"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.25"
      ],
      "score": 0.5,
      "english_rendering": "People are of four kinds, the best, the middling, the dull and the duller, and here are their means to self-knowledge: the best yogin see the inner self in the intellect, by the inner organ refined by meditation, through dhyāna, the unbroken flow of like cognitions with no unlike cognition between, the self-contemplation called nididhyāsana that is the fruit of śravaṇa (hearing) and manana (reflection). The middling see it by sāṅkhya-yoga, the hearing and reflection that precede nididhyāsana, preceded by discrimination of eternal and non-eternal: 'all these transformations of the three guṇa are non-self and mithyā (false); I am the self, their witness, eternal, all-pervading, changeless, real, free of all relation to the inert', thinking born of inquiry into the Vedānta texts, and so they reach meditation. The dull see it by karma-yoga, the Veda-enjoined duties of one's varṇa and āśrama done as an offering to Īśvara without seeking fruit, which by purifying the mind gives rise to hearing, reflection and meditation.",
      "divergence_note": "Madhusūdana (source 13.25) maps the three means onto a four-tier ranking of aspirants (the fourth, mandatara, is reserved for the next verse) and onto the Vedānta sequence śravaṇa-manana-nididhyāsana, so the paths become stages funnelling into meditation; Śaṅkara's sāṅkhya contemplation is expanded with the mithyā status of the guṇa.",
      "commentator": "Madhusudan Sarasvati"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "आत्मा",
      "role": "supporting",
      "other_verses_in_list": [
        "5.17",
        "6.6",
        "6.10",
        "6.29",
        "8.15",
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        "10.20",
        "11.3"
      ]
    },
    {
      "list": "ध्यान",
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      "other_verses_in_list": [
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        "2.28",
        "6.20",
        "11.19",
        "12.12",
        "18.52"
      ]
    },
    {
      "list": "पश्यन्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.38",
        "3.20",
        "5.8",
        "5.9",
        "6.20",
        "13.28",
        "15.10",
        "15.11"
      ]
    },
    {
      "list": "सांख्य",
      "role": "supporting",
      "other_verses_in_list": [
        "2.39",
        "3.3",
        "5.4",
        "5.5"
      ]
    }
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
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      "b": 0.01,
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      "h": 0.0,
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    },
    "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": "13.25",
          "viśiṣṭādvaita": "13.24",
          "dvaita": "13.25",
          "śuddhādvaita": "13.25",
          "bhakti": "13.25",
          "advaita-bhakti": "13.25"
        }
      }
    ]
  },
  "so_what_questions": [
    "Is there one right way to understand myself, or does it depend on where I am starting from?",
    "If I am not able to sit still and meditate, is my ordinary work enough of a path?",
    "Should I judge my own progress against someone whose temperament and starting point are different from mine?",
    "Does thinking clearly about what I am not get me as far as quiet attention to what I am?",
    "As a leader, how do I offer different routes to the same goal for people with different capacities?",
    "Are these really separate options, or stages I will pass through in sequence?"
  ],
  "everyday_applications": {
    "advaita": "Śaṅkara offers three doors: steady attention turned inward, clear thinking that separates you from your moods, and work done as an offering that slowly clears the mind. A software engineer who cannot meditate can still practise the second, in the middle of a frustrating bug, by noticing 'this irritation is something I am seeing, not something I am'.",
    "viśiṣṭādvaita": "Rāmānuja sorts the paths by readiness, and adds that some people choose action because they are role models whose example matters. A senior partner or a head teacher may be fully capable of quiet contemplation, but still chooses visible, careful work because juniors learn by watching, and that choice is itself a path.",
    "dvaita": "Madhva turns the three paths into rungs on one ladder: hear, understand, reflect, see, with people entering at different rungs. A new manager learning the culture of an organisation goes through all the steps; a veteran may only need the last; neither should mistake their rung for the whole ladder.",
    "śuddhādvaita": "Vallabha's note is short: meditation, disciplined practice, or desireless work all get you there. For a busy parent, the useful takeaway is that work done without grasping for credit counts as one of the recognised routes, not a second-best for those without time to meditate.",
    "bhakti": "Śrīdhara says these practices are really combined over a lifetime but taught as options because people settle into different disciplines. A teacher planning a curriculum can take this as permission to offer students one primary method each, knowing that most will end up picking up the others along the way.",
    "advaita-bhakti": "Madhusūdana is frank that people differ in capacity and lays out a path for each: deep contemplation for the most ready, careful reasoning for the middling, dutiful, unselfish work for the rest. A coach or mentor can use this to match the method to the person instead of prescribing the same advice to everyone, while keeping the same destination in view."
  },
  "primary_meaning": "Some see the self within themselves through meditation, others through the path of knowledge, and still others through the path of action."
}