Quantifying the Occult: A Comparative Study of Hindu and Buddhist Deities Using Machine Learning Methods

We introduce Darshana Graph, a corpus of over 125,000 text records spanning classical Hindu, Buddhist, and Jain philosophical traditions, drawn from public-domain and openly licensed translations of sources including the Bhagavad Gita, Brahma Sutras, principal Upanishads, the Pali Canon, and core Jain texts. Its distinctive contribution lies in a structurally unique subset of roughly 8,500 Hindu and Jain records in which the same root verse or sutra is aligned across eighteen historical commentators representing five schools of Vedanta and other darshanas, enabling direct comparison of how independent interpretive traditions read identical source material. To our knowledge, no publicly available resource provides comparable cross-commentator alignment at this scale. We present two analyses built on this corpus. First, a transparent stylometric comparison requiring no machine learning measures argumentative style through scriptural citation density, explicit refutation rate, and sentence complexity. It finds a moderate negative correlation between citation density and refutation rate, a marked increase in refutation rate across three commentators in a related doctrinal lineage, and measurable genre-level differences within the Pali Canon itself. Second, we describe a constrained large language model pipeline that extracts typed philosophical relationships between concepts using a predefined relation vocabulary and deterministic post-hoc validation. The resulting graph surfaces cross-school disagreement patterns while also revealing important extraction limitations, including cases where an independent embedding-based analysis disagrees with the graph-derived findings. We release the full corpus, extracted relationship graph, and all source code.

We present a computational corpus study of vocabulary relationships across eight tradition layers of Bengali and Sanskrit devotional literature spanning the 8th to 19th centuries, encompassing Buddhist Vajrayana, Shakta Tantra, Vaishnava, and Baul traditions. Using a corpus of 75 texts and TF-IDF character n-gram vectorization with cosine similarity analysis, we address the historically argued but previously unquantified claim that Buddhist Vajrayana vocabulary survived the collapse of the Pala monasteries and was absorbed into the Shakta Tantra tradition of Bengal. The central finding is a specificity result: the Gitagovinda (Vaishnava Sanskrit, 12th century) has zero cosine similarity to Shakta Kali texts, while Bridge Tara texts (Buddhist-Shakta transitional, same century, same language) have cosine similarity 0.54 to Shakta Kali. This 8.5-fold contrast between two Sanskrit traditions from the same century demonstrates that the Buddhist-Shakta vocabulary overlap is not a generic property of Sanskrit devotional literature but is specific to the Buddhist-Shakta transmission chain. Three Brihannilatantra Tara texts show Shakta-to-Buddhist vocabulary ratios of 2.0 to 4.0, constituting measurable evidence of lexical transition within that chain. Ramprasad Sen's 18th-century Bengali Kali songs preserve Buddhist vocabulary residue including 56 occurrences of Tara alongside 103 occurrences of Kali. The Vaishnava Bengali tradition contributes a parallel chain to modern Baul vocabulary (similarity 0.29), slightly weaker than the Buddhist Sahajiya chain via Charyapada (0.31). These results provide the first quantitative multi-tradition corroboration of historically argued Buddhist-Shakta syncretism in Bengal.

We present a computational stylometric analysis of the Tipitaka across all three Pitakas in English translation, extending earlier work on the Sutta Pitaka alone. The corpus spans 134,831 segments from Bhikkhu Sujato's Sutta Pitaka (114,591 segments, CC0), Bhikkhu Brahmali's Vinaya Pitaka (7,923 segments, CC0 2026), I.B. Horner's 1938 Vinaya translation (2,826 segments), three English translations of the Abhidhammattha Sangaha compendium (2,077 segments), and cross-tradition Vinaya texts from the Dharmaguptaka and Mulasarvastivada schools. We compute Zipf rank-frequency distributions with OLS-fitted exponents, Moving Average TTR (MATTR-500), numeral-word density, and vocabulary overlap (Jaccard and Szymkiewicz-Simpson coefficients). Main findings: (1) all corpora show Zipf-consistent distributions (R2 > 0.989); the Vinaya is closest to ideal Zipf slope -1 and the Sangaha corpus deviates most, with 'consciousness' displacing grammatical particles at rank 8; (2) MATTR-500 shows the Sutta and Vinaya Theravada are nearly identical in lexical diversity (0.399 and 0.400), while the Sangaha corpus is genuinely more diverse (0.560), confirmed by size-controlled subsampling; (3) the Sangaha corpus has the highest numeral-word density (3.26%), consistent with its systematic enumeration of mental and material categories; (4) the Mulasarvastivada Vinaya shares 20.0% vocabulary (Jaccard) and 49.1% (overlap coefficient) with the Theravada Vinaya, reflecting shared legal heritage across two millennia; (5) two English translations of the same Vinaya source text share only 24.2% of their vocabulary across 88 years, with 'musing' versus 'absorption' for jhana and 'defeat' versus 'expulsion' for parajika as the most diagnostic shifts. All results are point estimates; no significance testing is conducted. Code and data are released as open-source extensions to the Darshana Graph corpus (arXiv:2606.18222).