{
 "verse_id": "14.2",
 "mūla": {
  "devanāgarī": "इदं ज्ञानम् उपाश्रित्य मम साधर्म्यम् आगताः | सर्गे ऽपि नोपजायन्ते प्रलये न व्यथन्ति च",
  "iast": "idaṃ jñānam upāśritya mama sādharmyam āgatāḥ | sarge 'pi nopajāyante pralaye na vyathanti ca",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 2",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "jñānam",
   "lemma": "jñāna",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "उपाश्रित्य मम साधर्म्यम् आगताः मत्साम्यं प्राप्ताः, सर्गे",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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  {
   "surface_form": "upāśritya",
   "lemma": "upāśri",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "मम साधर्म्यम् आगताः मत्साम्यं प्राप्ताः, सर्गे",
     "school": "viśiṣṭādvaita",
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   "surface_devanagari": "उपाश्रित्य"
  },
  {
   "surface_form": "mama",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मम"
  },
  {
   "surface_form": "sādharmyam",
   "lemma": "sādharmya",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", क्षेत्रज्ञेश्वरयोः भेदानभ्युपगमात् गीताशास्त्रे",
     "school": "advaita",
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     "witnesses": [
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    {
     "sense": "आगताः मत्साम्यं प्राप्ताः, सर्गे",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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   ],
   "theme_lists": [],
   "surface_devanagari": "साधर्म्यम्"
  },
  {
   "surface_form": "āgatāḥ",
   "lemma": "√āgam",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्राप्ताः इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "मत्साम्यं प्राप्ताः, सर्गे",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आगताः"
  },
  {
   "surface_form": "sarge",
   "lemma": "sarga",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अपि न उपजायन्ते न सृजिकर्मतां भजन्ते, प्रलये न व्यथन्ति च, न",
     "school": "viśiṣṭādvaita",
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   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "nā",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ना"
  },
  {
   "surface_form": "upajāyante",
   "lemma": "upa-√jan",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उपजायन्ते"
  },
  {
   "surface_form": "pralaye",
   "lemma": "pralaya",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "ब्रह्मणोऽपि विनाशकाले न व्यथन्ति",
     "school": "advaita",
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     "sense": "न व्यथन्ति च, न",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    },
    {
     "sense": "च न व्यथन्ति किन्तु नित्यं समीपे तिष्ठन्तीत्यर्थः",
     "school": "śuddhādvaita",
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   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
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  },
  {
   "surface_form": "vyathanti",
   "lemma": "√vyath",
   "grammar": "present indicative 3rd person plural verb",
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    {
     "sense": "च व्यथां न आपद्यन्ते, न च्यवन्ति इत्यर्थः",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": "च, न च संहृतिकर्मतां भजन्ते। अथ प्राकृतानां गुणानां बन्धहेतुताप्रकारं वक्तुं सर्वस्य भूतजातस्य प्रकृतिपुरुषसंसर्गजत्वम्",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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      "vedantadeshika"
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    {
     "sense": "किन्तु नित्यं समीपे तिष्ठन्तीत्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
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    {
     "sense": "प्रलये दुःखानि नानुभवन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    },
    {
     "sense": "च न व्यथन्ते",
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   "surface_form": "ca",
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   "theme_lists": [],
   "surface_devanagari": "च"
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_14.2",
    "anandgiri_14.2"
   ],
   "score": 0.5,
   "divergence_note": "Advaita reads 'sadharma' as absolute non-difference (abheda), not as sharing attributes.",
   "english_rendering": "Those who, having practiced this very knowledge (jnana) as the means of realization, attain identity with my own nature (mat-svarupatam) — not merely a similarity of qualities, for the Gita does not accept difference between the knower of the field (kshetrajna) and the Lord (Ishvara). At creation (sarge), though worlds are born, they are not born again into bondage; at cosmic dissolution (pralaye), even the dissolution of Brahma does not disturb them, for they do not waver (na vyathanti). This fruit-statement is spoken in praise of the knowledge, not as a separate promise."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.2",
    "vedantadeshika_14.2"
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   "score": 0.5,
   "english_rendering": "Those who take refuge in this knowledge about to be declared (vakshyamanam jnanam) attain equality with me (mat-samyam) — meaning they no longer become objects of creation's activity (na srjji-karmatam bhajante) at the time of a new cycle, nor do they suffer at dissolution (na samhrti-karmatam bhajante). The Lord himself, who declared in the previous chapter that all beings arise from the prakrti-purusa contact, now establishes the liberating fruit of understanding the gunas' bondage-function. This samya is not ontological absorption but the liberated condition where the jiva (chit) dwells in the Lord's form without the limiting gunas.",
   "divergence_note": "Ramanuja reads 'sadharma' as samya (equality/parity), preserving the jiva's distinct reality within the Lord's body."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.2",
    "jayatirtha_14.2"
   ],
   "score": 0.5,
   "divergence_note": "Dvaita explicitly rejects Advaita's reading of 'sadharma' as identity; liberation is proximity and service, not merger.",
   "english_rendering": "Those who abide in this knowledge attain a form of existence (sadharma) that resembles the Lord's — not identity, for the jiva is eternally distinct (nitya-bhinna) from Hari and can never become the Lord. 'Sadharmatam' (same-nature-ness) refers to the liberated jiva's participation in the Lord's bliss, not erasure of the jiva's nature. They are not born again at creation nor afflicted at dissolution — because Hari alone is the independent controller (svatantra), and the liberated jiva rests in his grace, free from prakriti's cycles."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.2"
   ],
   "score": 0.5,
   "english_rendering": "Some souls, having attained equality with me in the sense of possessing the six divine qualities (shad-guna-vattaya samyam), are forever near (nityam samipe tisthanti) — at creation they are not born into the world of the samsarin, and at dissolution they do not tremble. This permanence near the Lord is liberation as eternal presence (sameepya), not absorption. Vallabha's citation of 'anuvrata yatra hareh' from the Bhagavata signals that the liberated abide where devotees follow Hari — liberation is not an exit from Krsna's realm but a homecoming into it.",
   "divergence_note": "Shuddhadvaita reads liberation as permanent proximity (samipya) rather than dissolution or equality of nature."
  },
  "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": "Sridhara synthesizes jnana-sadhana with devotional fruit (mad-rupatvam), avoiding the sharp Advaita/Dvaita binary.",
   "english_rendering": "Those who, having practiced this forthcoming knowledge as the means (jnana-sadhanam anushthaya), attain my own form (mad-rupatvam) — even while Brahma and others are being created (brahma-adishu utpadyamanesu api), they are not born; at dissolution, they do not experience the sorrows of pralaya. The sense is: they do not return again (punar na avartante). Sridhara balances the jnana-sadhana emphasis with the devotional context: the knowledge here is both the content of the subsequent teaching and the experiential understanding that frees from the gunas."
  },
  "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": "Madhusudana alone specifies 'na ca liyante' (not dissolved), closing both the birth-loop and the dissolution-loop, and anchors non-difference in Krsna personally rather than in abstract Brahman.",
   "english_rendering": "This verse demonstrates the unqualified (aikantikam) nature of the supreme siddhi: those who have practiced the forthcoming knowledge as the means attain absolute non-difference (atyanta-abhedena) with the Parameshvara — my very form (mad-rupatam). At creation, even as Hiranyagarbha and others arise, they are not born; at the dissolution of even Brahma, they do not tremble — and they are not dissolved (liyante) either. The liberation is neither absorption that erases (as some Advaitins say) nor mere proximity: it is the jiva's utter identification with Krsna in whom bhakti and jnana are finally one."
  },
  "visistadvaita": {
   "divergence_note": "Ramanuja reads 'sadharma' as samya (equality/parity), preserving the jiva's distinct reality within the Lord's body.",
   "score": 0.5
  },
  "suddhadvata": {
   "divergence_note": "Shuddhadvaita reads liberation as permanent proximity (samipya) rather than dissolution or equality of nature.",
   "score": 0.5
  }
 },
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 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-sridhara",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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     "upajāyante: upajan -> upa-√jan",
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 },
 "so_what_questions": [
  "What is the relationship between 'knowledge as means' (jnana-sadhanam) and 'attaining the Lord's nature' (sadharmatam) — is the knowledge a cause, a condition, or an identity-statement?",
  "The verse promises immunity both at creation (sarge) and at dissolution (pralaye) — what kind of existence persists through both cosmic poles, and whose account of that existence is most coherent?",
  "Six schools read 'sadharma' differently (identity, samya, participation, proximity, form-attainment, non-difference) — what is the minimal Sanskrit semantic range of 'sadharmya' that permits all six readings?",
  "If the liberated do not arise even when Brahma and Hiranyagarbha arise, does this imply a mode of existence outside the creation-dissolution cycle altogether, or a transformed participation in it?",
  "Madhusudana adds 'na ca liyante' (not dissolved) as a third immunity beyond the verse's two — is this an interpolation, an inference, or a reading licensed by the text's logic?",
  "Sridhara ends with 'punar na avartante' (they do not return again) — how does BG 14.2's liberation-promise connect to the no-return promise of BG 8.16 (abrahma-bhuvanat lokah)?",
  "The Madhva commentary is absent for this verse — what does the textual silence itself reveal about how Dvaita sources handle verses whose plain sense most challenges the eternally-distinct-jiva doctrine?"
 ],
 "everyday_applications": {
  "advaita": "When you feel threatened by an upcoming life-change — a new role, a move, a loss — ask: am I the awareness in which this change appears, or am I the change itself? Practice watching the arising without being the one who arises. The verse's immunity at 'sarga' (creation of new circumstances) is available now, not only at cosmic dissolution.",
  "visistadvaita": "In your work, practice dedicating each project as kainkarya (service) to a larger purpose you did not create. When a team reorganization or a market shift threatens your position, notice that you do not have to be 'the one who gets born into each new structure' — rest in the larger form that holds the structure. This is the practical meaning of 'na srjji-karmatam bhajante.'",
  "dvaita": "When you catch yourself trying to merge with a role, relationship, or institution — 'I am this company,' 'I am this family' — recognize that your distinct self is a feature, not a flaw. Madhva's liberated jiva is not absorbed but remains itself in Hari's presence. Practice staying yourself even in intimacy: this is 'sadharma' as participation, not erasure.",
  "suddhadvata": "At the end of a difficult day, instead of seeking escape (pralaya from stress), seek proximity to what you love most — a practice, a person, a quality of attention. Vallabha's 'nityam samipe tisthanti' (they remain always near) is a daily posture: liberation is not elsewhere, it is staying close. Choose to be near the source rather than running from the cycle.",
  "bhakti": "When a crisis comes and you feel you might not survive it intact, recall that the knowledge Sridhara points to is not information but a practiced understanding that you are not the one who goes through dissolution. 'Pralaye duhkhani na anubhavanti' — at your personal pralaya (burnout, grief, failure), the one who has practiced this does not experience it as suffering in the same way. The practice is: stay with the teaching until it is lived, not merely known.",
  "advaita-bhakti": "Madhusudana's synthesis suggests that the deepest immunity — 'na ca liyante,' not even dissolved — comes when jnana and bhakti are both operating. In daily life: when you face something that feels like it will annihilate you, bring both clarity (you are awareness) and love (this is Krsna's world) simultaneously. Neither detachment alone nor devotion alone gives the full immunity the verse promises — both together close the loop."
 },
 "primary_meaning": "Those who take refuge in this knowledge reach my own nature, and at creation they are not born again into the world's cycles, nor do they tremble when it dissolves."
}