{
 "verse_id": "12.7",
 "mūla": {
  "devanāgarī": "तेषाम् अहं समुद्धर्ता मृत्यु-संसार-सागरात् | भवामि नचिरात् पार्थ मय्य् आवेशित-चेतसाम्",
  "iast": "teṣām ahaṃ samuddhartā mṛtyu-saṃsāra-sāgarāt | bhavāmi nacirāt pārtha mayy āveśita-cetasām",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 7",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "teṣām",
   "lemma": "tad",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "।।यतः एवम्, तस्मात् --,",
     "school": "advaita",
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     "witnesses": [
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    {
     "sense": "इति।तेषामेकान्तिनः श्रेष्ठास्ते चैवानन्यदेवताः। अहमेव गतिस्तेषां निराशीः कर्मकारिणाम् इति च मोक्षधर्मे [म.भा.12]।",
     "school": "dvaita",
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     "witnesses": [
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   "theme_lists": [],
   "surface_devanagari": "तेषाम्"
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  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "samuddhartā",
   "lemma": "samuddhartṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "। कुतः इति आह -- मृत्युसंसारसागरात् मृत्युयुक्तः संसारः मृत्युसंसारः, स एव सागर इव सागरः, दुस्तरत्वात्, तस्मात् मृत्युसं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
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    },
    {
     "sense": "भवामि।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "भवामि [12",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समुद्धर्ता"
  },
  {
   "surface_form": "mṛtyu",
   "lemma": "mṛtyu",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मृत्यु"
  },
  {
   "surface_form": "saṃsāra",
   "lemma": "saṃsāra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संसार"
  },
  {
   "surface_form": "sāgarāt",
   "lemma": "sāgara",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सागरात्"
  },
  {
   "surface_form": "bhavāmi",
   "lemma": "√bhū",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "न चिरात्",
     "school": "advaita",
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     "witnesses": [
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     ]
    },
    {
     "sense": "[12।1] इत्यनेन देवस्त्वित्यादिकं आगामिगीतावाक्यमपेक्ष्य प्राग्बुद्ध्यारोहाय तदुक्तमिति। अत्र श्रुत्यादिसम्मतिं चाह -- उ",
     "school": "dvaita",
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     "witnesses": [
      "jayatirtha"
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    },
    {
     "sense": "नचिरात् क्षिप्रमेव तस्मिन्नेव जन्मनि",
     "school": "advaita-bhakti",
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   "surface_devanagari": "भवामि"
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  {
   "surface_form": "nacirāt",
   "lemma": "nacirāt",
   "grammar": "",
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    {
     "sense": "क्षिप्रमेव तस्मिन्नेव जन्मनि",
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  },
  {
   "surface_form": "pārtha",
   "lemma": "pārtha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", मयि आवेशितचेतसां मयि विश्वरूपे आवेशितं समाहितं चेतः येषां ते मय्यावेशितचेतसः तेषाम्",
     "school": "advaita",
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   "surface_devanagari": "पार्थ"
  },
  {
   "surface_form": "mayi",
   "lemma": "mad",
   "grammar": "locative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मयि"
  },
  {
   "surface_form": "āveśita",
   "lemma": "ā-√veśay",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आवेशित"
  },
  {
   "surface_form": "cetasām",
   "lemma": "cetas",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चेतसाम्"
  }
 ],
 "intertextual_panel": [
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   "verse": "10.11",
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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_12.7",
    "anandgiri_12.7"
   ],
   "score": 0.5,
   "english_rendering": "For those who, having fixed their mind (citta) entirely in Me as Ishvara (the universal self-ruler), engage in single-pointed upasana (meditative worship), I — the Lord — swiftly become their samuddharta (complete lifter-out) from the ocean of samsara marked by mrityu (death-bound recurrence). The ocean of mrityu-samsara is hard to cross because attachment to body and name persists so long as avidya (nescience) stands; once citta is lodged without remainder in the universal self, the very cause of bondage dissolves. The uplifting is not from outside but from within — it is the Lord, who is non-different from the deepest Self, removing the veil that constituted the 'ocean.'",
   "divergence_note": "Shankara: 'tesham madu-pasana-eka-paranam aham ishvarah samuddharta... mayi vishva-rupe aveshitam samahitam cetah yesham' — the citta must be absorbed (samahita) in Me as the all-form; that absorption IS the deliverance, not a subsequent reward."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_12.7",
    "vedantadeshika_12.7"
   ],
   "score": 0.5,
   "english_rendering": "Those devotees who dedicate (sannyas) every action — worldly sustenance, Vedic rites of yajna (fire-sacrifice), dana (gift), homa (oblation), tapas (austerity) — entirely to Me as their sole end (mat-para), and who then meditate upon Me through exclusive (ananya) yoga that is itself filled with acts of arcana (icon-worship), pranama (prostration), stuti (praise), and kirtana (recitation): for these I become the uplifter from the ocean of samsara that is experienced as hostile to union with Me (mat-prapti-virodhi). The speed of uplift is 'acirena' — without long delay — because the obstruction has already been removed by the total surrender of karman.",
   "divergence_note": "Ramanuja: 'mat-prapti-virodhi-taya mrityu-bhutan samsara-sagarat aham acirena eva kalena samuddharta bhavami' — the ocean is defined as that which opposes obtaining Me; once works are surrendered and meditation is exclusive, the opposition is extinguished."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_12.7",
    "jayatirtha_12.7"
   ],
   "score": 0.5,
   "english_rendering": "The devotees who are ekantins (single-allegiance worshippers) of Vasudeva alone — offering all actions to Hari, free of any competing deity — are the supreme among the mat-upasaka (My worshippers); for these nirashin karmakarin (desireless actors in service), I alone am gati (destination, refuge, and means). Their liberation is not self-earned but received: the jiva (individual soul) is eternally and ontologically distinct from the Lord, and deliverance comes only because Hari wills it as sovereign grace toward those whose bhakti is exclusive and unwavering.",
   "divergence_note": "Madhva cites Moksha-dharma (Mahabharata 12): 'ekantinah shresthah te ca eva ananya-devatah / aham eva gatih tesham nirashih karma-karinam' — the single-pointed ones who take no other deity are the highest, and I alone am their refuge. The Saukarayana-shruti confirms: what is lacking to those who worship Vasudeva?"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_12.7"
   ],
   "score": 0.5,
   "english_rendering": "Those whose citta has become absorbed in Me experience that I am bound to them by their bhakti — 'bhakta-paradhin' (subject to the devotee), as the Bhagavata declares: 'vasha kurvantu mam bhaktya' (they bring even the Lord of truth under their sway). The deliverance from mrityu-samsara is not a distant event but an immediate reality: because the devotee's desire (kama) has been re-rooted in the Lord's own svarupa (essential form), that desire loses its seed-nature (nirbijatva) and cannot perpetuate samsara. The uplift is through vastu-shakti (the power of the Real itself), not through the devotee's striving.",
   "divergence_note": "Vallabha: 'mayi aveshita-dhiyam kamah kamaya na kalpate' — desire fixed in Me does not produce binding fruit; and 'kevala bhavena gopya gavah naga mrigah... siddhah mam iyur anjasa' (Bhagavata 11.12.8) — even animals, trees, and serpents attained Me by pure bhava alone, without method."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_12.7"
   ],
   "score": 0.5,
   "english_rendering": "For those who have truly lodged their citta (inner instrument of awareness) in Me, I become the complete uplifter (samyag-uddharta) from the ocean of samsara that is bound up with mrityu (death) — and this uplift comes 'acirena eva,' quickly, without long delay.",
   "divergence_note": "Sridhara: 'mayi aveshitam ceto yaih tesham mrityu-yuktat samsara-sagarat aham samyag-uddharta acirena eva bhavami' — the commentary is brief and devotionally clean; no metaphysical elaboration is added. Bhashya is thin for this verse; rendering tracks his literal gloss."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_12.7"
   ],
   "score": 0.5,
   "english_rendering": "The apparent tension between saguna-upasana (worship of the qualified Lord) and nirguna-brahma-jnana (knowledge of the attributeless Absolute) is resolved by Ishvara's prasada (grace): the devotee who surrenders all karman to the saguna Vasudeva and meditates with ananya-yoga (exclusive union), engaging in dhyana (contemplation) of whatever form — two-armed, four-armed, Narasimha, Raghunandana, Varaha — reaches Brahmaloka, and there, at the end of that brahma-loka-bhoga (enjoyment), through spontaneously arisen Vedanta-pramana empowered by Ishvara's grace, the nirguna-vidya-phala (fruit of attributeless knowledge) dawns without the prior toil of shravana-manana-nididhyasana (hearing-reflecting-meditating). The Lord's being samuddharta 'naci-rat' (quickly, in that very birth) thus means: even without the laborious jnana-path, saguna devotees attain the supreme kaivalya (aloneness of pure consciousness) through bhagavat-prasada.",
   "divergence_note": "Madhusudan: 'vinapi pragukta-klesha-guna saguna-brahma-vidanam ishvara-prasadena nirguna-brahma-vidya-phala-praptih' — without the prior afflictions of the jnana-path, those who know the saguna Brahman still obtain the fruit of nirguna knowledge, through grace. Shruti cited: 'sa etasmat jiva-ghanat parat param purishaiyam purusham ikshate.'"
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
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  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Pārtha",
   "preceding_question": "",
   "following_response": ""
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 },
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 },
 "so_what_questions": [
  "Krishna says He will lift 'acirena' (quickly, not after long) — what determines the speed? Is it intensity of surrender, purity of citta, or purely Krishna's sovereign will?",
  "The verse addresses only those whose citta is absorbed in Krishna (mayi aveshita-cetasam) — what happens to the practitioner whose citta is partially absorbed, partially scattered? Is there a threshold, or is uplift proportional?",
  "Shankara reads 'vishva-rupe' (as the all-form) as the object of citta-absorption — does this mean meditating on a personal form is secondary, or that any genuine absorption collapses the saguna/nirguna distinction?",
  "Madhva insists the jiva is eternally distinct and deliverance is Hari's sovereign gift — if that is so, what is the functional role of the devotee's effort? Does it cause liberation, or merely remove obstacles to Hari's already-given grace?",
  "Vallabha cites 'kevala bhavena' (by bare bhava alone) reaching the Lord — if gopas, cows, and serpents attained by bhava without sadhana (practice), what is the role of systematic yoga at all?",
  "Madhusudan's reading implies saguna devotees eventually receive nirguna-phala through grace in Brahmaloka — does this mean all sincere devotees eventually converge on the same moksha, or does the mode of liberation (salokya, sarupya, sayujya, kaivalya) differ by school?",
  "The ocean metaphor (samsara-sagara) appears across all schools, but the schools differ on what makes the ocean uncrossable: is it avidya (Advaita), karma (Ramanuja), jiva's dependence on Hari (Madhva), or misrouted desire (Vallabha)? What changes if you shift the diagnosis?"
 ],
 "everyday_applications": {
  "advaita": "When a decision feels overwhelming, ask: 'Is my citta scattered across outcomes, or absorbed in the source of awareness itself?' The Advaita reading of this verse suggests that confusion about what to do is diagnostic of citta not being lodged in the universal self — re-anchor, and the appropriate action becomes clearer without anxious calculation.",
  "vishishtadvaita": "Ramanuja's reading invites dedicating routine acts — cooking, commuting, working — as kainkarya (service) to Bhagavan, not as offerings to personal ambition. The specific Ramanuja move is that arcana (worship), pranama (bowing), and kirtana (recitation) are not separate from 'real life' but are the inner form of all sincere action once surrendered.",
  "dvaita": "Madhva's insistence on ananya-devatata (no other deity) translates practically as single-pointed commitment: the person who hedges every significant relationship, project, or practice across too many competing loyalties tends to achieve depth in none. Pick your ekanta (single allegiance) with care, then be 'nirashin' (without anxious expectation of return) within it.",
  "shuddhadvaita": "Vallabha's 'kevala bhavena' (bare bhava) teaching challenges the idea that technique precedes access to the Real. A child's total absorption in play, a craftsperson's complete immersion in making — these illustrate states where desire has become 'nirbija' (seedless) because it is fully present. The invitation is to notice when you are already in such a state, rather than always deferring to a future disciplined practice.",
  "bhakti": "Sridhara's compact gloss — citta absorbed in Krishna, uplift swift and complete — suggests a simple daily practice: at the beginning of any demanding period (a difficult meeting, a creative session, a hard conversation), briefly but genuinely lodge your attention in the source you trust. The verse's promise is that even partial, sincere absorption changes the quality of what follows.",
  "advaita-bhakti": "Madhusudan's synthesis addresses the practitioner who loves devotion but fears they are 'not intellectual enough' for jnana (knowledge), or loves inquiry but fears they are 'not devoted enough' for bhakti. His reading of this verse says the path of sincere saguna bhakti (devotion to the personal form) carries its own grace-mechanism that eventually delivers the same fruit — so commit fully to whichever mode is genuine for you rather than splitting energy trying to hedge both."
 },
 "primary_meaning": "Fix your mind on Me, and I will swiftly lift you out of the ocean of death and rebirth."
}