{
 "verse_id": "12.4",
 "mūla": {
  "devanāgarī": "संनियम्येन्द्रिय-ग्रामं सर्वत्र सम-बुद्धयः | ते प्राप्नुवन्ति माम् एव सर्व-भूत-हिते रताः",
  "iast": "saṃniyamyendriya-grāmaṃ sarvatra sama-buddhayaḥ | te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 4",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "saṃniyamya",
   "lemma": "saṃniyam",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "सम्यक् नियम्य उपसंहृत्य इन्द्रियग्रामम् इन्द्रियसमुदायं सर्वत्र सर्वस्मिन् काले समबुद्धयः समा तुल्या बुद्धिः येषाम् इष्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "स्वविषयेभ्य उपसंहृत्येन्द्रियग्रामं करणसमुदायम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संनियम्य"
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  {
   "surface_form": "indriya",
   "lemma": "indriya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इन्द्रिय"
  },
  {
   "surface_form": "grāmam",
   "lemma": "grāma",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ग्रामम्"
  },
  {
   "surface_form": "sarvatra",
   "lemma": "sarvatra",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "सर्वस्मिन् काले समबुद्धयः समा तुल्या बुद्धिः येषाम् इष्टानिष्टप्राप्तौ ते समबुद्धयः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वत्र"
  },
  {
   "surface_form": "sama",
   "lemma": "sama",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सम"
  },
  {
   "surface_form": "buddhayaḥ",
   "lemma": "buddhi",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बुद्धयः"
  },
  {
   "surface_form": "te",
   "lemma": "tad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ते"
  },
  {
   "surface_form": "prāpnuvanti",
   "lemma": "√prāp",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "मामेव सर्वभूतहिते रताः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "एव। मत्समानाकारम् असंसारिणम् आत्मानं प्राप्नुवन्ति एव इत्यर्थः।मम साधर्म्यमागताः (गीता 14।2) इति वक्ष्यते श्रूयते च --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "। पूर्वमपि मद्रूपा एव सन्तोऽविद्यानिवृत्त्या मद्रूपा एव तिष्ठन्तीत्यर्थः।ब्रह्मैव सन्ब्रह्माप्येतिब्रह्म वेद ब्रह्मैव भव",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्राप्नुवन्ति"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "hite",
   "lemma": "hita",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "रताः सर्वेभ्यो भूतेभ्यो हितमेव चिन्तयन्तस्तदेवाचरन्ति",
     "school": "advaita",
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   "theme_lists": [],
   "surface_devanagari": "हिते"
  },
  {
   "surface_form": "ratāḥ",
   "lemma": "√ram",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "। न तु तेषां वक्तव्यं किञ्चित् मां ते प्राप्नुवन्ति इति ज्ञानी त्वात्मैव मे मतम् (गीता 7।18) इति हि उक्तम्। न हि भगवत्स्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
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    },
    {
     "sense": "सर्वभूताहितरतित्वात् निवृत्ताः, सर्वभूताहितरतित्वं हि आत्मनो देवादिविषमाकाराभिमाननिमित्तम्, ये एवम् अक्षरम् उपासते ते अ",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    }
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   "theme_lists": [],
   "surface_devanagari": "रताः"
  }
 ],
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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_12.4",
    "anandgiri_12.4"
   ],
   "score": 0.5,
   "divergence_note": "Shankara does not celebrate the aksara-upasaka; he contextualizes them as still reaching Me while signaling that the saguna devotee discussed in 12.2 is already the fullest path. The equanimity described is epistemically grounded: same-buddhi arises from correct knowledge, not merely emotional discipline.",
   "english_rendering": "Those who fully withdraw the aggregate of the senses (indriya-grama) and hold the intellect in equanimity (sama-buddhi) at all times — in gain and loss alike — and who delight in the welfare of all beings: these reach Me alone. Shankara insists no further qualification need be stated for such knowers: 'the jnani is my very self' (BG 7.18) has already settled their standing. For those whose very nature has become Brahman, questions of 'most fit' or 'less fit' do not arise."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_12.4",
    "vedantadeshika_12.4"
   ],
   "score": 0.5,
   "divergence_note": "Ramanuja reads aksara as the jiva's own essential nature (pratyag-atma-svarupa), distinct from Para Brahman. Attainment is therefore a state of liberated jiva-nature, not absorption into undifferentiated Brahman — a sharp difference from Shankara's reading.",
   "english_rendering": "Those who worship the aksara (the immutable inner self) — indescribable, beyond the designations of god-body or any particular form, all-pervading yet not contaminated by those forms, immovable and constant — and who, with senses restrained and intellect equalized across all the varied bodies of gods and others, are released from attachment to any being's harm: they too shall attain Me. Ramanuja specifies that 'attaining Me' here means attaining the atman in My likeness (mama sadharmmam agatah, BG 14.2) — the jiva in its own pristine form, freed from samsara, enjoying supreme equality (niranjanah paramam samyam upaiti, Mundaka 3.1.3)."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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    "jayatirtha_12.4"
   ],
   "score": 0.5,
   "divergence_note": "Madhva uniquely identifies aksara in this verse with maya or Prakriti rather than with Brahman or the jiva. This is his sharpest divergence: both Shankara and Ramanuja read aksara as Brahman (in different senses); Madhva reads it as the unmanifest material substrate, making this path a worship of a subordinate reality.",
   "english_rendering": "The aksara worshipped here is Prakriti in her primordial unmanifest state — indescribable (anirdeshya) as confirmed by the Bhagavata's description of maya: 'apratarkyad anirdeshyad' — all-pervading, the womb of all beings, eternal darkness (tamas) in the sense of primal unmanifest matter, as Sāmavedic and Manava sources attest. Those who worship this aksara-Prakriti with restrained senses and equalized intellect do attain Me — Hari — but by an indirect and more arduous route, since their meditation is directed at a created reality rather than directly at the Sovereign Lord."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_12.4"
   ],
   "score": 0.5,
   "divergence_note": "Vallabha's rendering is the most theologically cheerful: the aksara-upasaka is not condemned, but is given a 'lesser prize' — the impersonal, steady substrate of Krishna's glory — while the bhakta who worships the personal Krishna enjoys the full relational sweetness of the Divine.",
   "english_rendering": "The 'tu' (but) in this verse marks a decisive contrast: I, Krishna, am manifest (vyakta) and accessible to devotees; the aksara is unmanifest (avyakta). I am describable by My own sweet will (svecchaya alaukika-nirdeshya); the aksara is indescribable. I move here and there in playful sport (tatra-tatra viharan calami); the aksara is motionless. Those who worship the aksara — the antaryyami aspect, the mass of impersonal bliss — still reach Me, but they reach only the 'dhruva' (steady) aspect of My Shri, My sovereign wealth-ground; they do not attain the relational, playful, devotion-accessible Krishna."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   ],
   "score": 0.5,
   "divergence_note": "BHASHYA ABSENT for 12.4 beyond one line. This rendering is drawn from the verse's plain Sanskrit and from Sridhara's treatment of 12.3 context. Flagged: only the word 'spastham' ('it is clear') appears for this verse; no extended commentary.",
   "english_rendering": "Sridhara's gloss on 12.4 is explicitly minimal — 'sanniyamya iti. spastham' ('self-evident'). The verse is taken as transparent: those who restrain the senses, hold equanimity everywhere, and delight in the welfare of all beings reach Krishna. Sridhara's real labor is on 12.3; here he defers to the text's plain meaning without doctrinal elaboration."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "divergence_note": "Where Shankara treats 12.4 as a brief postscript before moving on, Madhusudhana unpacks the psycho-spiritual mechanism in full: sama-buddhi is not mere emotional balance but the fruit of correct knowledge (samyag-jnana) that has uprooted the cause of disparity (ajnana). The 'reach Me' is understood as recognition rather than travel.",
   "english_rendering": "Madhusudhana reads 12.4 as the culmination of a meditation sequence: first senses are drawn in (sanniyamya), then the intellect is made equal across all objects (sama-buddhi), then all beings are seen without the fiction of high-low difference that causes harm (sarva-bhuta-hite ratah). This triple movement — withdrawal, equalization, benediction — constitutes the nididhyasana (unbroken contemplation) that culminates in the direct realization of aksara-Brahman. One who has completed this is already Brahman: 'brahmaiva san brahmapy eti' — being Brahman, one reaches Brahman. The verse announces: having become Me already through knowledge, they arrive at Me as the final unveiling."
  }
 },
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  "pragmatic_context": {
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   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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    "scope": "word_by_word[].lemma",
    "loci": [
     "prāpnuvanti: prāp -> √prāp",
     "ratāḥ: ram -> √ram"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.882680Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   }
  ]
 },
 "so_what_questions": [
  "If sama-buddhi (equanimity) is described here as the gateway to reaching the Divine, does that mean equanimity is itself a form of worship — even without ritual, prayer, or mantra?",
  "The verse ties 'delight in the welfare of all beings' (sarva-bhuta-hite ratah) to reaching the highest. What is the relationship between other-care and self-realization — is altruism a spiritual method or merely a side-effect of it?",
  "Three schools read aksara differently — as Brahman (Shankara), as the jiva-nature (Ramanuja), as Prakriti (Madhva). If the object of meditation determines the fruit attained, how does a sincere practitioner choose the right object?",
  "Sridhara calls this verse 'self-evident' while Madhusudhana expands it into a complete psycho-spiritual sequence. What does this gap between minimalist and maximalist readings reveal about how tradition handles apparently 'simple' verses?",
  "Vallabha insists that the aksara-worshipper attains only the 'steady' or impersonal aspect of the Divine, not the relational-playful Krishna. What does this suggest about the cost of choosing an impersonal object of meditation?",
  "The verse requires both inward restraint (senses controlled) and outward orientation (welfare of all beings). Are these two movements in tension, or does one generate the other?",
  "If — as Madhusudhana argues — the one who practices nididhyasana (unbroken contemplation) is already Brahman before the 'attainment,' what work is the word 'reach' (prapnuvanti) actually doing in this verse?"
 ],
 "everyday_applications": {
  "advaita": "When you notice yourself swinging between elation and despair over outcomes you cannot control — a job result, a relationship, a project verdict — practice treating the result as epistemically neutral: it is only the projection of a mind that has not yet stabilized in sama-buddhi. The Advaita instruction is not 'feel nothing' but 'know that the scorer is not you'; the steadiness comes from correct knowledge, not suppression.",
  "viśiṣṭādvaita": "In your daily encounters, train yourself to see the same atman-nature in the CEO and the janitor, in your ally and your critic. Ramanuja's sama-buddhi is not indifference but the recognition that the divine mode of being (svarupa) is equally present in all these varied 'god-bodies.' The practice: before reacting to someone's status or behavior, pause and ask — 'what is the atman-quality here, beneath the form?'",
  "dvaita": "Madhva's reading warns: worshipping an impressive-sounding abstraction ('the Unmanifest,' 'the Ground of Being') is not the same as directing your devotion toward the personal Sovereign. In modern terms — be precise about what you are actually surrendering to. A vague sense of cosmic unity may be sincere but it is not the same as Hari-bhakti. Clarity about the object of worship is itself a discipline.",
  "śuddhādvaita": "Vallabha's contrast between the 'steady aksara' and the 'moving, playful Krishna' is an invitation to ask: is your spiritual life characterized by rigid discipline and still, impersonal practice, or by a relationship that has warmth, surprise, and delight? The Pushti-marga teaching is that Krishna's accessibility is a gift — sva-iccha (His own sweet will) — not something earned by sanniyama. Receive that gift rather than only earning the impersonal ground.",
  "bhakti": "Sridhara's 'spastham' — 'it is self-evident' — is itself a teaching. Not every verse needs a commentary. Sometimes the instruction is precisely what it says: restrain the senses, hold equanimity, care for all beings. The devotional practice here is to take the verse at face value and ask: of these three qualities — sanniyama, sama-buddhi, sarva-bhuta-hite rati — which one is your actual daily practice, and which one are you merely claiming?",
  "advaita-bhakti": "Madhusudhana's sequence gives a practical protocol for a difficult day: (1) Withdraw — pull the senses back from the reactive loop (sanniyamya indriya-gramam). (2) Equalize — notice that the frustration, the praise, the insult are all equal in their ultimate status (sama-buddhi). (3) Bless — end by wishing genuine welfare for everyone in the situation, including the one who provoked you (sarva-bhuta-hite ratah). This is not sentimental. It is the three-stage movement the verse itself prescribes — and according to Madhusudhana, completing it consistently is what 'reaching Brahman' actually looks like in lived experience."
 },
 "primary_meaning": "Restrain your senses fully, hold a steady mind toward all things, delight in the welfare of every being, and you reach Me."
}