{ "verse_id": "13.7", "mūla": { "devanāgarī": "अमानित्वम् अदम्भित्वम् अहिंसा क्षान्तिर् आर्जवम् | आचार्योपासनं शौचं स्थैर्यम् आत्म-विनिग्रहः", "iast": "amānitvam adambhitvam ahiṃsā kṣāntir ārjavam | ācāryopāsanaṃ śaucaṃ sthairyam ātma-vinigrahaḥ", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 7", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "amāni", "lemma": "amānin", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अमानि" }, { "surface_form": "tvam", "lemma": "tva", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वम्" }, { "surface_form": "adambhi", "lemma": "adambhin", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अदम्भि" }, { "surface_form": "tvam", "lemma": "tva", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वम्" }, { "surface_form": "ahiṃsā", "lemma": "ahiṃsā", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [ { "sense": "वाङ्मनःकायैः परपीडारहित्वम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "अहिंसा" }, { "surface_form": "kṣāntiḥ", "lemma": "kṣānti", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्षान्तिः" }, { "surface_form": "ārjavam", "lemma": "ārjava", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आर्जवम्" }, { "surface_form": "ācārya", "lemma": "ācārya", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आचार्य" }, { "surface_form": "upāsanam", "lemma": "upāsana", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उपासनम्" }, { "surface_form": "śaucam", "lemma": "śauca", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शौचम्" }, { "surface_form": "sthairyam", "lemma": "sthairya", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": "अध्यात्मशास्त्रोदितेषु अर्थेषु निश्चलत्वम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "स्थैर्यम्" }, { "surface_form": "ātma", "lemma": "ātman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्म" }, { "surface_form": "vinigrahaḥ", "lemma": "vinigraha", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विनिग्रहः" } ], "intertextual_panel": [ { "verse": "17.14", "type": "cross-chapter thematic parallel", "score": 0.9265, "feature_breakdown": { "cosine": 0.8565, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 17.6833, "stem_prefix": 5.0 } }, { "verse": "17.16", "type": "lemma-family resonance", "score": 0.9259, "feature_breakdown": { "cosine": 0.8559, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 20.32, "stem_prefix": 7.0 } }, { "verse": "16.3", "type": "lemma-family resonance", "score": 0.906, "feature_breakdown": { "cosine": 0.846, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.024, "stem_prefix": 6.0 } }, { "verse": "16.2", "type": "cross-chapter thematic parallel", "score": 0.9016, "feature_breakdown": { "cosine": 0.8716, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.223, "stem_prefix": 2.0 } }, { "verse": "10.16", "type": "lemma-family resonance", "score": 0.892, "feature_breakdown": { "cosine": 0.842, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.3456, "stem_prefix": 5.0 } }, { "verse": "2.25", "type": "thematic-similarity", "score": 0.8915, "feature_breakdown": { "cosine": 0.8415, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3609, "stem_prefix": 5.0 } }, { "verse": "5.21", "type": "semantic neighbor", "score": 0.8911, "feature_breakdown": { "cosine": 0.8511, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.3456, "stem_prefix": 4.0 } }, { "verse": "2.55", "type": "thematic-similarity", "score": 0.8879, "feature_breakdown": { "cosine": 0.8479, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3609, "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_13.8", "anandgiri_13.7" ], "score": 0.5, "divergence_note": "Śaṅkara takes 'ātman' in ātma-vinigraha as the body-organ complex (kārya-karaṇa-saṃghāta), the harmful 'self' to be curbed, not the true Self; the ācārya is specifically the teacher of the means to mokṣa, and every quality is oriented toward liberation.", "english_rendering": "Amānitva (absence of self-praise) is the absence of extolling oneself; adambhitva is not parading one's own dharma; ahiṃsā is not harming creatures, and kṣānti (forbearance) is remaining unaltered when another wrongs you. Śauca (purity) is washing the body with earth and water and, within, removing the stains of passion by cultivating their opposites; sthairya (steadiness) is resolve fixed on the path of mokṣa (liberation) alone. Ātma-vinigraha is restraining the 'self' that does harm - the aggregate of body and organs, which by nature runs everywhere - and confining it to the right path.", "commentator": "Shankaracharya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.7", "vedantadeshika_13.8" ], "score": 0.5, "english_rendering": "Amānitva is not slighting those who are superior; adambhitva is not performing dharma for the sake of a reputation for piety; ahiṃsā is freedom from causing others pain by speech, mind or body, and kṣānti is an unaltered mind toward those who are even now tormenting one. Ārjava is the oneness of speech, mind and bodily conduct toward others; ācāryopāsana is constant prostration, questioning and service to the ācārya who bestows ātma-jñāna (knowledge of the self). Śauca is the scripturally established fitness of mind, speech and body for ātma-jñāna and its means; sthairya is unwavering firmness in the truths taught in adhyātma-śāstra; ātma-vinigraha is turning the mind back from objects other than the nature of the self.", "divergence_note": "Rāmānuja reads amānitva relationally (not disregarding the eminent) rather than as absence of self-praise, defines śauca as śāstra-established fitness rather than physical washing, and takes ātma-vinigraha as withdrawing the mind toward the self's own nature, not as curbing the body-complex.", "commentator": "Ramanujacharya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.8", "jayatirtha_13.8" ], "score": 0.5, "divergence_note": "Madhva's comment is brief: he frames the list as means (sādhana) to knowledge of the kṣetrajña promised in 13.4, and his signature gloss defines dambha as the self knowing its own alpatva (smallness) yet projecting greatness - consistent with his doctrine of the jīva as inherently small and dependent. The remaining qualities are not glossed.", "english_rendering": "To speak of who the kṣetrajña is and what his power is, the Lord now names the means to that knowledge, beginning with amānitva. Dambha is displaying greatness while knowing one's own smallness - a self-magnification that knows better. Ārjava is the non-contradiction among the acts of mind, speech and body.", "provenance": "siddhānta_reconstruction", "commentator": "Madhvacharya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_13.8" ], "score": 0.5, "english_rendering": "Now, within that kṣetra, He names the qualities of knowledge of one's own self, in four and a half verses beginning with amānitva. These, amānitva and the rest, are declared the guṇas (qualities) of jñāna.", "divergence_note": "Vallabha's supplied comment is only a framing sentence: it treats the list as jñāna-guṇa spanning four and a half verses and glosses none of the items individually. The rendering is kept minimal; no Puṣṭi-mārga doctrine is visible here.", "commentator": "Vallabhacharya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.8" ], "score": 0.5, "divergence_note": "Śrīdhara counts the list as five verses (Vallabha says four and a half), cites smṛti for the twofold śauca, and reads ātma-vinigraha simply as śarīra-saṃyama (bodily restraint), plainer than Śaṅkara's body-organ complex or Rāmānuja's mind-withdrawal.", "english_rendering": "Now, intending to describe at length the pure kṣetrajña to be known as distinct from the kṣetra, He states the means of that knowledge in five verses. Amānitva is freedom from praising one's own virtues, ārjava is non-crookedness, ācāryopāsana is service to the true guru, and śauca is twofold - outer by earth and water, inner by washing away passion and the like, as the smṛti says. Sthairya is single-minded steadiness of one who has entered the good path, ātma-vinigraha is restraint of the body, and all these are construed with 'this is called knowledge' in the fifth verse.", "commentator": "Sridhara Svami" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.8" ], "score": 0.5, "divergence_note": "Madhusūdana follows Śaṅkara's structure but sharpens it: mānitva covers praise of virtues one lacks, dambha is tied to lābha-pūjā-khyāti (gain, honour, fame), the ācārya is explicitly distinguished from Manu's upanayana-teacher, and sthairya becomes persistent re-effort under obstacles rather than mere fixed resolve.", "english_rendering": "Having taught the kṣetra, to teach its witness the kṣetrajña by discrimination from it, He states the means that make one fit for that knowledge. Mānitva is self-praise by virtues one has or lacks; dambha is displaying one's dharma for gain, honour and fame; kṣānti is bearing another's offence with an unagitated mind even when a cause of agitation has come; ārjava is dealing as the heart is, without deceiving others; the ācārya meant here is the teacher of the means to mokṣa, not merely the Vedic initiator of Manu. Sthairya is redoubling effort again and again without abandoning the means to mokṣa despite many obstacles, and ātma-vinigraha is checking the natural drift of the body-sense aggregate against mokṣa and settling it in the means to mokṣa alone.", "commentator": "Madhusudan Sarasvati" }, "visistadvaita": { "divergence_note": "Visistadvaita makes every virtue explicitly relational and devotional — they orient the jiva toward the acarya and ultimately toward Isvara, not toward cognitive absorption.", "score": 0.5 }, "suddhadvita": { "divergence_note": "Vallabha's direct 13.7 prose targets the preceding ksetra-verse; the prasada-frame is his documented hermeneutic applied here. Mark as INFERRED for the quality-list application.", "score": 0.5 } }, "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": "अहिंसा", "role": "supporting", "other_verses_in_list": [ "10.4", "10.5", "16.2", "17.14" ] }, { "list": "आचार्य", "role": "supporting", "other_verses_in_list": [ "1.2", "1.3", "1.26", "1.34", "6.44" ] }, { "list": "आर्जवम्", "role": "supporting", "other_verses_in_list": [ "16.1", "17.14" ] }, { "list": "त्वम्", "role": "supporting", "other_verses_in_list": [ "1.1", "2.33", "3.41", "4.4", "4.35", "6.31", "11.3", "11.18", "11.33", "11.37", "11.38", "11.43", "13.9", "13.10", "14.11", "17.1" ] } ], "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": "13.8", "viśiṣṭādvaita": "13.7", "dvaita": "13.8", "śuddhādvaita": "13.8", "bhakti": "13.8", "advaita-bhakti": "13.8" } } ] }, "so_what_questions": [ "Do I talk up my own record more than my work warrants?", "Is any of my visible goodness actually staged for credit?", "When someone wrongs me, does my mind change shape, or does it stay level?", "Do my words, intentions and actions toward colleagues line up, or do they diverge?", "Who is the person I genuinely learn from, and when did I last serve or question them?", "When obstacles pile up on something important, do I quit or try again harder?", "What in me, left to its natural drift, pulls away from what I most want to become?" ], "everyday_applications": { "advaita": "A senior engineer notices her body and appetites run in every direction by default - the late-night scroll, the reactive reply. She treats that drift as the harmful 'self' to be steered, not as who she is, and keeps cultivating the opposite of each impulse until the impulse loosens.", "viśiṣṭādvaita": "A resident physician makes sure what he says to nurses, what he thinks of them and how he acts toward them are the same thing. He also refuses to slight the attendings he outranks in some skills, and stays even-minded with the patient who is yelling at him right now.", "dvaita": "A founder knows the company is small and fragile, yet the pitch deck claims market dominance. The test here is precise: inflating what you know to be small is the specific dishonesty to drop, and keeping thought, speech and act from contradicting each other is the cure.", "śuddhādvaita": "Before a hard season at work, a teacher simply names the list - humility, non-harm, patience, straightness - as the qualities that make real understanding possible, and posts it above her desk without elaborating.", "bhakti": "A parent keeps purity two ways: the kitchen clean and the resentment toward an ex-partner washed out too. Once he picks a good course, he holds it single-mindedly instead of sampling every new parenting method.", "advaita-bhakti": "A PhD student hits her third rejected paper. Steadiness here means not abandoning the project but redoubling effort each time, and checking whether her lab-meeting updates subtly advertise her diligence for credit rather than reporting it." }, "primary_meaning": "Humility, sincerity, non-harm, patience, integrity, devotion to one's teacher, purity, steadiness, and self-restraint: Krishna calls all of these knowledge." }