{
 "verse_id": "14.27",
 "mūla": {
  "devanāgarī": "ब्रह्मणो हि प्रतिष्ठाहम् अमृतस्याव्ययस्य च | शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च",
  "iast": "brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca | śāśvatasya ca dharmasya sukhasyaikāntikasya ca",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 27",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "brahmaṇaḥ",
   "lemma": "brahman",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ब्रह्मणः"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "pratiṣṭhā",
   "lemma": "pratiṣṭhā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अहं प्रतितिष्ठति अस्मिन् इति प्रतिष्ठा अहं प्रत्यगात्मा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", तथा शाश्वतस्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "मूलस्थानं, तद्येन प्रतिष्ठितं वा सोऽहं ऐश्वर्यधामत्वात्तस्येत्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "प्रतिमा, घनीभूतं ब्रह्मैवाहम्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "पारमार्थिकं निर्विकल्पकं सच्चिदानन्दात्मकं निरुपाधिकं तत्पदलक्ष्यमहं निर्विकल्पको वासुदेवः प्रतितिष्ठत्यत्रेति प्रतिष्ठ",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रतिष्ठा"
  },
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "amṛtasya",
   "lemma": "amṛta",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ",अविनाशिनः अव्ययस्य अविकारिणः शाश्वतस्य",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    {
     "sense": "अव्ययस्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "मोक्षस्य ब्रह्मानन्दस्याव्ययस्य",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "विनाशरहितस्य अव्ययस्य विपरिणामरहितस्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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   "theme_lists": [],
   "surface_devanagari": "अमृतस्य"
  },
  {
   "surface_form": "avyayasya",
   "lemma": "avyaya",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्ययस्य"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "śāśvatasya",
   "lemma": "śāśvata",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च नित्यस्य धर्मस्य धर्मज्ञानस्य ज्ञानयोगधर्मप्राप्यस्य सुखस्य आनन्दरूपस्य ऐकान्तिकस्य अव्यभिचारिणः अमृतादिस्वभावस्य परम",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च धर्मस्य अतिशयितनित्यैश्वर्यस्य ऐकान्तिकस्य सुखस्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सनातनस्य भगवद्धर्मस्य मोक्षार्थस्य तथैकान्तिकस्य भजनानन्दस्यागणितस्वरूपस्य क्षराक्षरातीतमत्स्वरूपात्मकस्याहमभिन्न आश्रय",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "च धर्मस्य, शुद्धसत्त्वात्मकत्वात्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "नित्यमोक्षफलस्य धर्मस्य ज्ञाननिष्ठालक्षणस्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "शाश्वतस्य"
  },
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   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "dharmasya",
   "lemma": "dharma",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "धर्मज्ञानस्य ज्ञानयोगधर्मप्राप्यस्य सुखस्य आनन्दरूपस्य ऐकान्तिकस्य अव्यभिचारिणः अमृतादिस्वभावस्य परमानन्दरूपस्य परमात्म",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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     "sense": "अतिशयितनित्यैश्वर्यस्य ऐकान्तिकस्य सुखस्य",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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     "sense": ", शुद्धसत्त्वात्मकत्वात्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    {
     "sense": "ज्ञाननिष्ठालक्षणधर्मप्राप्यस्य सुखस्य परमानन्दरूपस्य",
     "school": "advaita-bhakti",
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     "witnesses": [
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   "theme_lists": [],
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   "surface_form": "sukhasya",
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   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आनन्दरूपस्य ऐकान्तिकस्य अव्यभिचारिणः अमृतादिस्वभावस्य परमानन्दरूपस्य परमात्मनः प्रत्यगात्मा प्रतिष्ठा, सम्यग्ज्ञानेन पर",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "च वासुदेवः सर्वम् (गीता 8",
     "school": "viśiṣṭādvaita",
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     "sense": "च प्रतिष्ठाऽहं, परमानन्दैकरूपत्वात्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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     "sense": "परमानन्दरूपस्य",
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   "surface_form": "aikāntikasya",
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   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ऐकान्तिकस्य"
  },
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   "surface_form": "ca",
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_14.27",
    "anandgiri_14.27"
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   "score": 0.5,
   "english_rendering": "The pratyagatman (inner Self) is the pratistha (foundation) of Brahman — not as something external to it, but as that in which even Brahman, the immortal and immutable, is grounded. Sankara reads 'aham' here as nirvikalpaka pure awareness: the conditioned Brahman (savikalpaka) rests in the unconditioned 'I', which is its only non-other substratum. Dharma here is jnana-nistha (the discipline of steady knowing), and the ekantika sukha (undeviating bliss) is paramananda, accessible not through action but through samyag-jnana alone."
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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    "vedantadeshika_14.27"
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   "english_rendering": "Bhagavan Vasudeva, served through avyabhicari-bhakti-yoga (unswerving devotional service), is the pratistha of Brahman — the immortal, the imperishable, the eternal. Ramanuja reads the verse as the culminating pramana (proof) of Chapter 14: having taught that maya is transcended by prapatti (surrender) alone, Krsna seals the argument by establishing himself as the foundation not merely of liberation but of dharma-as-path and ekantika sukha as the attained state of the jnanin described in BG 7.19. The praptya (goal to be reached) and the upaya (means) both converge in the Lord."
  },
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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    "jayatirtha_14.27"
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   "score": 0.5,
   "english_rendering": "Madhva's terse gloss identifies 'brahmanah' here as maya — 'brahmanah mayayah' — making Krsna the pratistha of maya itself, i.e., its sovereign ground and controller. This is Madhva's characteristic polemical move: the verse does not subordinate Hari to an impersonal Brahman; on the contrary, even that Brahman-as-maya is wholly dependent on Hari. The jiva remains eternally distinct; liberation is not identity with Brahman but nitya-seva (permanent dependent service) to the one who stands above even maya."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Vallabha reads the verse as Krsna's own declaration of his absolute para-position: he is the abhinna-asraya (non-separate foundation) of Brahman-as-aksara, of moksa-as-brahmananda, of sanantana dharma, and of ekantika bhajanananda whose svarupa is immeasurable. The verse unpacks 'brahma-bhuyaya kalpate' (14.26) by disclosing what that Brahman ultimately is — not an impersonal absolute but Krsna himself, the aisvarya-dhama (abode of lordship), the one reality both above kshara and akshara. For Vallabha the bhakta's joy in seva is this very sukhasyaikantikasya."
  },
  "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,
   "english_rendering": "Sridhara reads the verse through the image of condensed light: as the solar orb is nothing but concentrated radiance, so Krsna is ghanibhuta brahma — Brahman itself made dense, given face and form. He is the pratistha of moksa (amrita), of nityamukti (avyaya), of suddha-sattva-atmakadhrama (eternal dharma of pure being), and of akhandita sukha (unbroken bliss). The conclusion is devotional: because Krsna IS Brahman in its fullness, the devotee who serves him necessarily attains brahma-bhava — this was what needed to be proven, and 14.27 is the proof."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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   "english_rendering": "Madhusudana Sarasvati constructs a layered identity: the 'tat-pada-vacya' (what the word Brahman literally denotes) is the conditioned, world-causing Brahman; the 'tat-pada-laksya' (what Brahman ultimately points to) is nirvikalpaka saccidananda Vasudeva, who is the pratistha of the former. To serve Krsna as nirupadhika brahma (Brahman without limiting adjuncts) is therefore to reach the deepest referent of all Vedantic language. Madhusudana then cites Brahma's stuti and Suka's declaration to triangulate: every object's bhavaartha (real being) rests in the Lord; Brahman itself is just Krsna's kalpita-rupa (constructed appearance), not the other way around."
  }
 },
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 "so_what_questions": [
  "If the verse places Krsna as the foundation of Brahman rather than the other way round, what does this do to the standard Vedantic hierarchy where Brahman is the ultimate? Is this a category-error, a devotional hyperbole, or a genuine ontological claim?",
  "Sankara reads 'dharma' as jnana-nistha and 'sukha' as the bliss jnana produces — Ramanuja reads 'dharma' as the eternal path and 'sukha' as the realized state of the jnanin. What hangs on this difference for a practitioner choosing between these schools?",
  "Madhva's reading ('brahmanah mayayah') makes Brahman here mean maya. If that interpretation is correct, does the verse become a cosmological claim about creative power rather than a moksa claim? What evidence in the surrounding context supports or undermines each reading?",
  "The four attributes — amrita, avyaya, sasvata-dharma, ekantika-sukha — are listed as what Krsna is the foundation of. Are these four distinct realities or four facets of one reality? How do the schools differ, and does the Sanskrit syntax settle the question?",
  "14.26 ends with 'brahma-bhuyaya kalpate'; 14.27 provides the hetu (reason). What is the logical structure of that argument, and is it valid on each school's reading?",
  "Vallabha's image of bhajanananda-as-ekantika-sukha makes the practitioner's experiential joy itself a form of the foundation of Brahman. How does this compare to Sankara's paramananda-as-jnana-product? Is the difference about the path, the goal, or both?",
  "If this verse is the closing seal of Chapter 14 on guna-transcendence, what does it imply that the chapter does NOT end with a description of the gunatita-laksana but instead with Krsna's self-assertion? What rhetorical and doctrinal work is that ending doing?"
 ],
 "everyday_applications": {
  "advaita": "When you feel most destabilized — by failure, grief, or the erosion of identity — the Advaita reading of this verse offers an unusual ground: beneath even the concepts of permanence and immortality there is a witnessing awareness that is not threatened by any of them. The practice is not to assert 'I am Brahman' as a thought, but to notice that the noticing itself is never absent. Jnana-nistha here is simply not leaving that noticing for the drama.",
  "visistadvaita": "Ramanuja's reading makes everyday surrender precise: the bhakta does not need to first transcend the gunas and then reach Bhagavan — the avyabhicari-bhakti (unswerving service) IS the means and the means is itself grounded in Bhagavan as foundation. In daily work this looks like doing each task as kainkarya (service) rather than as personal achievement, recognizing that even the capacity to serve rests in the Lord.",
  "dvaita": "For a Madhva practitioner 14.27 is a reminder that the distance between jiva and Brahman is not a problem to be dissolved but a relationship to be honored. The verse says Hari stands above even maya — which means no circumstance, however overwhelming, is outside his sovereignty. The everyday application is a discipline of accurate calibration: do not claim union you do not have; do claim the complete dependence that is actually yours.",
  "suddhädvaita": "Vallabha's Pustimarga reading of ekantika-sukha as bhajanananda means the quality of delight in devotional practice is not incidental but ontologically fundamental — it is a mode of Brahman's own self-disclosure. In daily life this means treating the pleasure found in kirtan, seva, or smarana not as a reward for correct behavior but as direct evidence of Krsna's svarupa operating through you.",
  "bhakti": "Sridhara's image of ghanibhuta brahma — Brahman condensed into form — gives a devotional practitioner a way to hold both the personal and the impersonal without tension. Krsna in the murti is not a symbol of an abstract absolute; the absolute has become dense here. In practice this means approaching the deity not with a sense of distance ('I am small, Brahman is vast') but with a recognition that the condensation point is also the foundation point.",
  "advaita-bhakti": "Madhusudana's synthesis is practically useful for practitioners who move between philosophical study and bhakti: intellectual understanding of Brahman (tat-pada-vicara) is not in competition with devotion to Krsna but is completed by it. The verse says even the savikalpaka Brahman that jnana investigates rests in nirupadhika Krsna. In daily sadhana this means letting philosophical clarity deepen devotion rather than replace it — the two are not adjacent paths but nested ones."
 },
 "primary_meaning": "Krishna says: I am the ground of Brahman, of the immortal and imperishable, of eternal dharma, and of undeviating bliss."
}