{ "verse_id": "13.4", "mūla": { "devanāgarī": "ऋषिभिर् बहुधा गीतं छन्दोभिर् विविधैः पृथक् | ब्रह्म-सूत्र-पदैश् चैव हेतुमद्भिर् विनिश्चितैः", "iast": "ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak | brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 4", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "ṛṣibhiḥ", "lemma": "ṛṣi", "grammar": "instrumental masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ऋषिभिः" }, { "surface_form": "bahudhā", "lemma": "bahudhā", "grammar": "", "senses_attested_in_panel": [ { "sense": "बहुप्रकारं गीतम् अहं त्वं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "बहुधा" }, { "surface_form": "gītam", "lemma": "√gā", "grammar": "nominative neuter singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गीतम्" }, { "surface_form": "chandobhiḥ", "lemma": "chandas", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "छन्दोभिः" }, { "surface_form": "vividhaiḥ", "lemma": "vividha", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [ { "sense": "पृथक् पृथग्विधैः छन्दोभिः ऋग्यजुः सामाथर्वभिः देहात्मनोः स्वरूपं पृथग् गीतम् -- तस्माद्वा एतस्माद् आत्मन आकाशः संभूतः आ", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "विविधैः" }, { "surface_form": "pṛthak", "lemma": "pṛthak", "grammar": "", "senses_attested_in_panel": [ { "sense": "भूप व्यवस्थितः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "पृथक्" }, { "surface_form": "brahma", "lemma": "brahman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ब्रह्म" }, { "surface_form": "sūtra", "lemma": "sūtra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सूत्र" }, { "surface_form": "padaiḥ", "lemma": "pada", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पदैः" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "hetumadbhiḥ", "lemma": "hetumat", "grammar": "instrumental neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हेतुमद्भिः" }, { "surface_form": "viniścitaiḥ", "lemma": "vi-√niści", "grammar": "instrumental neuter plural participle noun", "senses_attested_in_panel": [ { "sense": "निर्णयान्तैःन वियदश्रुतेः (ब्र0 सू0 2", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "विनिश्चितैः" } ], "intertextual_panel": [ { "verse": "17.2", "type": "shared-vocabulary echo", "score": 0.8923, "feature_breakdown": { "cosine": 0.8523, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.7247, "stem_prefix": 4.0 } }, { "verse": "17.23", "type": "cross-chapter thematic parallel", "score": 0.8876, "feature_breakdown": { "cosine": 0.8476, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.449, "stem_prefix": 3.0 } }, { "verse": "18.29", "type": "shared-vocabulary echo", "score": 0.8835, "feature_breakdown": { "cosine": 0.8535, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.314, "stem_prefix": 3.0 } }, { "verse": "18.14", "type": "lemma-family resonance", "score": 0.8834, "feature_breakdown": { "cosine": 0.8434, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.765, "stem_prefix": 4.0 } }, { "verse": "5.18", "type": "shared-vocabulary echo", "score": 0.8812, "feature_breakdown": { "cosine": 0.8412, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.7078, "stem_prefix": 4.0 } }, { "verse": "4.32", "type": "long-distance thematic echo", "score": 0.8804, "feature_breakdown": { "cosine": 0.8404, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.5103, "stem_prefix": 3.0 } }, { "verse": "1.18", "type": "shared-vocabulary echo", "score": 0.8772, "feature_breakdown": { "cosine": 0.8472, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.8992, "stem_prefix": 3.0 } }, { "verse": "13.14", "type": "thematic-similarity", "score": 0.8765, "feature_breakdown": { "cosine": 0.8365, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.6284, "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_13.5", "anandgiri_13.4" ], "score": 0.5, "english_rendering": "The true nature of field and knower has been sung in many ways by the ṛṣi (seers), Vasiṣṭha and others, and separately, with discrimination, by the many kinds of chandas (Vedic meters), the Ṛk and the rest. It has been sung too by the brahma-sūtra-pada: 'brahma-sūtra' are the sentences that point to Brahman, and 'pada' are those by which it is reached and known, such as 'let one meditate on it as the self alone'; reasoned, and settled, producing conviction without doubt.", "divergence_note": "Śaṅkara (his 13.5) does not take 'brahma-sūtra' as the aphorisms of Bādarāyaṇa: he reads it as Upaniṣad sentences that indicate Brahman (example Bṛhadāraṇyaka 1.4.7), with 'pada' meaning that by which Brahman is known. This sidesteps the chronological problem of the Gītā citing the Brahma-sūtra, and places Madhva and Rāmānuja on the opposite side.", "commentator": "Shankaracharya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.4", "vedantadeshika_13.5" ], "score": 0.5, "english_rendering": "This true nature of field and knower has been sung in many ways by ṛṣi (seers) such as Parāśara, who teaches that the self is pure, imperishable, beyond prakṛti, and asks 'is the head you, is the belly you? Ask, who am I', and the Mahābhārata adds that senses, mind and both field and knower are Vāsudeva-ātmaka (having Vāsudeva as their self). The four Veda sing them apart: the Taittirīya names the body made of food, then within it the knower made of understanding, and within the knower the ānandamaya (self made of bliss), the supreme self as the knower's inner self. And the śārīraka-sūtra, reasoned and conclusive, settle the field in 'na viyad aśruteḥ', the knower in 'nātmā aśruteḥ' and 'jño 'ta eva', and the knower's being impelled by the Lord in 'parāt tu tac chruteḥ': hear it now from me briefly and clearly.", "divergence_note": "Rāmānuja (his 13.4) names Parāśara (Viṣṇu Purāṇa 2.13), not Vasiṣṭha, as the ṛṣi, and maps the Taittirīya sheaths onto three terms: body (field), vijñānamaya (knower), ānandamaya (the Lord as the knower's inner self). He takes 'brahma-sūtra-pada' as Bādarāyaṇa's śārīraka-sūtra and cites specific sūtras from 2.3 for field, knower and the knower's dependence on the Lord, so the verse is read as a citation of his own system's proof-texts.", "commentator": "Ramanujacharya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.5", "jayatirtha_13.5" ], "score": 0.5, "english_rendering": "This has been sung in many ways by the ṛṣi (seers), separately by the varied chandas (Vedic hymns), and also by the words of the brahma-sūtra, reasoned and settled. Here brahma-sūtra means the śārīraka (the sūtra text known by that name), the conventional sense of the word, and not any sentence whatever that points to Brahman, since sentences of that kind are already covered by the seers and the hymns, and naming them again would make the verse say nothing.", "divergence_note": "Read with Jayatīrtha's Prameyadīpikā on Madhva's bhāṣya (their 13.5): Madhva glosses one word: brahma-sūtra means the śārīraka. Jayatīrtha supplies the argument behind that gloss. An opponent, marked in the edition as Śaṅkara, takes brahma-sūtra as 'sentences that indicate Brahman'; Jayatīrtha answers that the words of the ṛṣi (seers) and the chandas (Vedic hymns) are already sentences of that kind, so on that reading the earlier phrases 'by the seers' and the rest would be pointless, and Madhva therefore takes the word in its rūḍhi (conventional sense) as the name of a particular text. This is a textual and interpretive point, not a doctrinal expansion, and neither commentator says anything further on the seers, the hymns, hetumat (reasoned) or viniścita (settled). The contrast is direct: the Advaita rendering takes brahma-sūtra as the Brahman-indicating Upaniṣad sentences, the Bhakti and Advaita-bhakti renderings give that reading first and the sūtra text only as an alternative, while Dvaita, with Viśiṣṭādvaita and Śuddhādvaita, fixes it on the sūtra text and gives a reason for refusing the general sense.", "commentator": "Madhvacharya, with Jayatirtha's Prameyadipika" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_13.5" ], "score": 0.5, "english_rendering": "The form of the knower has been sung in many ways, because a meaning scattered across many teachings cannot be gathered up by any single one: by the chandas (Vedic hymns) it is taught as the object of meditation and fixing of mind, as the Vairāja cosmic form, as the deities worshipped in various sacrifices; and separately by the brahma-sūtra-pada composed by Vyāsa, which string together the essence of the Veda's meaning and are therefore settled, rich in reasons, each hetu (reason) a proving text such as 'tat tu samanvayāt'. All of this I have sung in many ways, and now I gather its essence, its fruit, and tell it to you.", "divergence_note": "Vallabha (his 13.5) makes the topic specifically the knower's form, takes the brahma-sūtra as Vyāsa's own, with 'tat tu samanvayāt' (1.1.4) as the model reason, and closes with the Lord himself as the one who has sung all of it and now gives its essence. He assigns meditation and the Vairāja form to the chandas, where Śrīdhara assigns them to the ṛṣi in yoga texts.", "commentator": "Vallabhacharya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.5" ], "score": 0.5, "english_rendering": "By ṛṣi such as Vasiṣṭha in the yoga texts it is set out many ways as an object of meditation and concentration in the Vairāja form; by the many Veda on daily, occasional and desire-driven rites as the various deities to be worshipped; by brahma-sūtra, sentences such as 'from which these beings are born' that point to Brahman by its marks, and by pada, sentences such as 'Brahman is truth, knowledge, the infinite' that reach Brahman in its own nature. These are hetumat (backed by reasons), as 'how could being come from non-being?' and 'who would breathe, if this bliss were not in space?', and viniścita (settled), because their opening and close agree; what they say at length, hard to gather, I will tell you briefly. Or else brahma-sūtra means the sūtra beginning 'athāto brahma-jijñāsā', with reasons such as 'īkṣater nāśabdam'.", "divergence_note": "Śrīdhara (his 13.5) splits the compound: 'sūtra' are indirect definitions of Brahman by its relation to the world (taṭastha-lakṣaṇa) and 'pada' are definitions of its own nature (svarūpa-lakṣaṇa), and 'settled' means consistent from opening to close. He gives the Bādarāyaṇa reading only as an alternative, so he leans toward Śaṅkara but keeps both.", "commentator": "Sridhara Svami" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.5" ], "score": 0.5, "english_rendering": "To win the listener over by praise: it has been sung many ways by ṛṣi such as Vasiṣṭha in the yoga texts as the object of fixing and meditating, which shows it is taught by the dharma-śāstra (law and ethics); by the chandas, the mantra and brāhmaṇa on daily, occasional and desired rites, separately and with discrimination, which shows it is taught by the karma-kāṇḍa (ritual portion); and by brahma-sūtra and pada, the Upaniṣad sentences pointing to Brahman by its marks and by its nature, backed by reasons such as 'how could being come from non-being?' and settled by the agreement of opening and close, which shows it is taught by the jñāna-kāṇḍa (knowledge portion). What all these have said at great length I will tell you in brief. Or take it as one compound: the sūtra of vidyā, such as 'let one meditate on it as the self', and the sūtra of avidyā, such as 'he does not know, he is like a beast'.", "divergence_note": "Madhusūdana (his 13.5) builds on Śrīdhara but adds a structural claim of his own: the three phrases map onto the three divisions of scripture (dharma-śāstra, karma-kāṇḍa, jñāna-kāṇḍa), so the field-knower truth is the teaching of the whole Veda. His alternative reading pairs texts that teach knowledge with texts that describe ignorance. He does not take up the Bādarāyaṇa reading at all.", "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": "ब्रह्म", "role": "supporting", "other_verses_in_list": [ "1.1", "2.72", "3.14", "3.15", "4.21", "4.24", "4.25", "4.31", "4.32", "5.6", "5.10", "5.19", "5.20", "5.21", "5.24", "5.25", "5.26", "6.14", "6.27", "6.28", "6.38", "6.44", "7.29", "8.1", "8.3", "8.11", "8.13", "8.16", "8.17", "8.24", "10.12", "11.15", "11.37", "13.12", "13.30", "14.3", "14.4", "14.26", "14.27", "17.14", "17.23", "17.24", "18.42", "18.50", "18.53", "18.54" ] } ], "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": [ "gītam: gā -> √gā", "viniścitaiḥ: viniści -> vi-√niści" ] }, { "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": "13.5", "viśiṣṭādvaita": "13.4", "dvaita": "13.5", "śuddhādvaita": "13.5", "bhakti": "13.5", "advaita-bhakti": "13.5" } }, { "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": "reading rewritten with Jayatirtha's Prameyadipika" } ] }, "so_what_questions": [ "When many different sources say the same thing in different ways, does that make it more trustworthy?", "Is a short summary from someone who has mastered a subject worth more than reading every original?", "Do I believe an idea because of the reasons behind it, or because of who said it?", "What counts as 'settled' in my field, and who settled it?", "Why would a teacher list the sources before giving the lesson?", "Does a teaching I rely on show up consistently in how people behave, what they practise, and what they think, or only in one of those?" ], "everyday_applications": { "advaita": "Śaṅkara reads 'the sūtra' as the source sentences themselves, not a later textbook built from them. A clinician deciding a treatment can do the same: go back to the trial, not just the review article. And he values only what produces conviction free of doubt, so keep reading until the doubt is actually gone.", "viśiṣṭādvaita": "Rāmānuja reads the sources as describing layers: the body, within it the mind and the knower, and within the knower a still deeper self. A good therapist works this way, attending to sleep and body, then to thinking, then to the person who is thinking. For Rāmānuja that innermost layer is not you but the one who holds you.", "dvaita": "When a word in a document could mean either a general category or one specific named thing, prefer the reading that does not make the rest of the sentence repeat itself. If a contract says compliance is required with 'the regulations, the agency guidance and the standards', reading 'the standards' as 'any document that states rules' would swallow the first two items, so it most likely names one specific standard, and that is the one to go and find.", "śuddhādvaita": "Vallabha says the meaning is scattered across many teachings and no single one can gather it up, so the master gathers its essence. A product lead after thirty customer interviews has the same job: not repeating every quote, but delivering the one essential finding. The authority comes from having been the source of all the scattered versions in the first place.", "bhakti": "Śrīdhara distinguishes describing something by its effects from describing it by its nature. You can describe a mentor by what came out of their work, or by who they are; both are valid, and the second is harder. His test for a reliable document is also useful at work: do its opening and its conclusion actually agree?", "advaita-bhakti": "Madhusūdana says this truth is taught in ethics, in practice and in philosophy alike. A company's values are real only if they show up in the code of conduct, in daily routines, and in strategy, not just in one place. He also notes that good teaching names both what understanding looks like and what ignorance looks like." }, "primary_meaning": "The sages have sung of this truth in many ways and through many Vedic hymns, and the Brahma-sūtra has settled it with precise, reasoned arguments." }