{
 "verse_id": "15.5",
 "mūla": {
  "devanāgarī": "निर्मान-मोहा जित-सङ्ग-दोषा अध्यात्म-नित्या विनिवृत्त-कामाः | द्वन्द्वैर् विमुक्ताः सुख-दुःख-संज्ञैर् गच्छन्त्य् अमूढाः पदम् अव्ययं तत्",
  "iast": "nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛtta-kāmāḥ | dvandvair vimuktāḥ sukha-duḥkha-saṃjñair gacchanty amūḍhāḥ padam avyayaṃ tat",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 5",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "nirmāna",
   "lemma": "nirmāna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निर्मान"
  },
  {
   "surface_form": "mohāḥ",
   "lemma": "moha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मोहाः"
  },
  {
   "surface_form": "jita",
   "lemma": "√ji",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जित"
  },
  {
   "surface_form": "saṅga",
   "lemma": "saṅga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "एव दोषः सङ्गदोषः, जितः सङ्गदोषः यैः ते जितसङ्गदोषाः",
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   "theme_lists": [],
   "surface_devanagari": "सङ्ग"
  },
  {
   "surface_form": "doṣāḥ",
   "lemma": "doṣa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दोषाः"
  },
  {
   "surface_form": "adhyātma",
   "lemma": "adhyātma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अध्यात्म"
  },
  {
   "surface_form": "nityāḥ",
   "lemma": "nitya",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नित्याः"
  },
  {
   "surface_form": "vinivṛtta",
   "lemma": "vi-√nivṛt",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "तदितरकामाः सुखदुःखसंज्ञैः द्वन्द्वैः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विनिवृत्त"
  },
  {
   "surface_form": "kāmāḥ",
   "lemma": "kāma",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "येषां ते विनिवृत्तकामाः यतयः संन्यासिनः द्वन्द्वैः प्रियाप्रियादिभिः विमुक्ताः सुखदुःखसंज्ञैः परित्यक्ताः गच्छन्ति अमूढ",
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   "theme_lists": [],
   "surface_devanagari": "कामाः"
  },
  {
   "surface_form": "dvandvaiḥ",
   "lemma": "dvaṃdva",
   "grammar": "instrumental neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "द्वन्द्वैः"
  },
  {
   "surface_form": "vimuktāḥ",
   "lemma": "vi-√muc",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "सुखदुःखसंज्ञैः परित्यक्ताः गच्छन्ति अमूढाः मोहवर्जिताः पदम् अव्ययं",
     "school": "advaita",
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     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अमूढाः आत्मानात्मस्वभावज्ञाः",
     "school": "viśiṣṭādvaita",
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विमुक्ताः"
  },
  {
   "surface_form": "sukha",
   "lemma": "sukha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुख"
  },
  {
   "surface_form": "duḥkha",
   "lemma": "duḥkha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुःख"
  },
  {
   "surface_form": "saṃjñaiḥ",
   "lemma": "saṃjñā",
   "grammar": "instrumental neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संज्ञैः"
  },
  {
   "surface_form": "gacchanti",
   "lemma": "gam",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गच्छन्ति"
  },
  {
   "surface_form": "amūḍhāḥ",
   "lemma": "amūḍha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "मोहवर्जिताः पदम् अव्ययं",
     "school": "advaita",
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     "sense": "आत्मानात्मस्वभावज्ञाः",
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अमूढाः"
  },
  {
   "surface_form": "padam",
   "lemma": "pada",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पदम्"
  },
  {
   "surface_form": "avyayam",
   "lemma": "avyaya",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्ययम्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  }
 ],
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   "verse": "10.4",
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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_15.5",
    "anandgiri_15.5"
   ],
   "score": 0.5,
   "english_rendering": "Shankaracharya reads the five qualifications — freedom from mana (pride) and moha (delusion), conquest of sanga-dosa (the defect of attachment), constancy in adhyatma (inquiry into the nature of the Self), complete renunciation of kama (desire), and liberation from the dvandvas (pairs such as pleasure and pain) — as the purificatory sequence that strips the sannyasin of every obscuring superimposition. The undeluded (amudhah) who have accomplished this traversal reach the avyaya-pada (imperishable state), which Shankara glosses as the already-known, self-luminous Brahman — not a place attained but a recognition restored. The verse thus names not a journey outward but the removal of what concealed the destination that was never absent."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.5",
    "vedantadeshika_15.5"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja opens with the phrase 'mam sharanam upagamya' — having taken refuge in Me — embedding all five qualifications inside the logic of prapatti (surrender): freedom from the moha of identifying the non-Self as Self, conquest of the pull of guna-driven enjoyment, constancy in atma-dhyana (meditation on the individual Self as distinct from matter), renunciation of desires for everything other than the Lord, and release from the dvandvas that veil the jiva's natural clarity. Those who arrive thus reach the avyaya-pada as the jiva in its anavachchhinna-jnana-akara (unobstructed knowledge-form) — the eternal individual Self fully realised within the body of Vishnu. Ramanuja adds the decisive Vishishtadvaita inflection: all these capacities become achievable by the grace of the Lord toward those who have come to Him as refuge."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.5",
    "jayatirtha_15.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhva's bhashya here is maximally terse — 'sadhanantaram aha: nirmana iti' — he marks the verse as introducing an additional means (sadhanantara) without further expansion in this passage. Anchoring in the Dvaita corpus overall: the five qualifications are the jiva's dependent effort (svabhava-anuguna-sadhana), exercised only by the grace of Hari who is the svatantra-kartri (independently acting agent); pride and delusion dissolve because the jiva recognises its intrinsic paratantrya (dependence). The avyaya-pada is Vishnu's own abode, categorically distinct from the jiva — the jiva arrives there as a worshipper, not as identity. [NOTE: Madhva bhashya for this verse is one-line in the supplied payload; rendering draws on standard Dvaita doctrinal position.]"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_15.5"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha lists the qualifications in his characteristic enumerative style — freedom from mana-moha, from sanga-dosa, constancy in adhyatma-jnana, cessation of kama, and release from sukha-duhkha dvandvas — and calls them 'sadhanasampannah' (those who are endowed with the means). Those so equipped reach the avyaya-pada glossed as 'tad Vishnoḥ paramam padam sarva-dosa-rahitam vyapi Vaikunthatmakam aksaram Brahma' — the all-pervading, flawless, imperishable Brahman that is the essence of Vaikuntha. In Shuddhadvaita the qualifications are not the seeker's achievement alone; they are Pushti (nourishing grace) removing the obscurations so that Krishna's own form, which is the only real substance, shines without obstruction."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_15.5"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami identifies mana (pride, ahankara-flavor) and moha (false conviction, mithya-abhinivesha) as the pair to be expelled; sanga here is specifically the defect of attachment to son, kin, and intimates (putra-adi-sanga-rupa-dosha). Constancy in adhyatma is parinishthita — a settled, completed rootedness in atma-jnana, not merely periodic contemplation. The dvandvas — heat-cold, hunger-thirst — are called sukha-duhkha-samjnani because they generate those experiences; freedom from them is thus freedom from the very production-mechanism of suffering. Those so freed are amudhah — 'nivrtta-avidyah', ones from whom ignorance has been withdrawn — and they reach the Vaishnava avyaya-pada. Sridhara's bhakti-register names the destination explicitly as Vaishnava, anchoring liberation in the Lord's abode rather than in abstract cessation."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_15.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati synthesizes by reading mana as ahankara-garva (pride of ego) and moha as aviveka or viparyaya (confusion of real and unreal), and then specifying that jita-sanga-dosha means freedom from raga-dvesha (attraction-aversion) even in the presence of the pleasant and unpleasant — a Vedantic precision that goes beyond mere absence of attachment to indifference within contact. He notes the variant reading 'sukha-duhkha-sangaih' (dvandvas whose mark is association with pleasure-pain) alongside 'sukha-duhkha-samjnaih', taking both as pointing to the bondage-generating contact-mechanism. The undeluded are those in whom 'vedanta-pramana-samjata-samyag-jnana' (right knowledge born from Vedantic authority) has removed the residue of self-ignorance; they reach the avyaya-pada glossed as Vaishnava — the Advaita goal and the Bhakti destination held in the same compound without reduction of either."
  }
 },
 "prosodic_information": {
  "meter": "triṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "अव्यय",
   "role": "supporting",
   "other_verses_in_list": [
    "2.17",
    "2.21",
    "4.1",
    "4.6",
    "4.13",
    "7.13",
    "7.25",
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    "9.13",
    "9.18",
    "11.2",
    "11.4",
    "11.18",
    "13.31",
    "14.5",
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    "15.17"
   ]
  },
  {
   "list": "नित्य",
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   "other_verses_in_list": [
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    "3.31",
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    "5.3",
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    "8.14",
    "9.6",
    "9.14",
    "9.22",
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    "10.9",
    "11.52",
    "12.2",
    "13.9",
    "13.11",
    "18.52"
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  },
  {
   "list": "सुख-दुःख",
   "role": "supporting",
   "other_verses_in_list": [
    "2.14",
    "2.38",
    "6.7",
    "12.13",
    "12.18",
    "13.20"
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  }
 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "bg-vallabha",
    "bg-jayatirtha",
    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
   ]
  },
  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
  "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
  "post_generation_repairs": [
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "jita: ji -> √ji",
     "vinivṛtta: vinivṛt -> vi-√nivṛt",
     "vimuktāḥ: vimuc -> vi-√muc"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.940320Z",
    "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": [
  "The verse gives five qualifications in a single compound — are they sequential stages or simultaneous marks, and does the answer differ across schools?",
  "Mana (pride) and moha (delusion) are paired as the first obstacle: why is pride philosophically upstream of delusion, or vice versa, in the soteriological logic of each school?",
  "Adhyatma-nitya is rendered as constancy in Self-inquiry (Shankara), as atma-dhyana (Ramanuja), and as atma-jnana-nishtha (Sridhara) — what does the shift from inquiry to meditation to settled knowledge reveal about the different theories of how liberation is stabilised?",
  "The dvandvas (pairs) are specifically labeled sukha-duhkha-samjna — 'known as pleasure-pain' — rather than just 'opposites': what is the verse signalling about the epistemic rather than merely experiential nature of the bondage these pairs create?",
  "All six schools reach the same avyaya-pada (imperishable state) via different routes: is the destination genuinely identical, or do Shankara's Brahman-recognition, Ramanuja's jiva-in-Vishnu's-body, and Madhva's jiva-in-Vishnu's-abode name categorically different arrivals?",
  "Madhva's bhashya for this verse is a single indexing line ('sadhanantaram aha'): what does the choice to be maximally terse here — rather than expansive — signal about Dvaita's doctrinal priorities in Chapter 15?",
  "The amudhah (undeluded) are the ones who go — not the learned, not the devoted, not the surrendered: does the verse offer an epistemological criterion (freedom from error) as the final gateway, cutting across devotional and jnana routes?"
 ],
 "everyday_applications": {
  "advaita": "When you notice you are defending a self-image — in a meeting, an argument, online — that is mana; the Advaita practice is to ask 'who is the one who would be embarrassed?' and trace it to its source rather than soothe it.",
  "viśiṣṭādvaita": "Ramanuja's reading suggests that every qualification becomes 'sushakya' (easily achievable) once you have genuinely taken refuge — so the practical move is to reframe daily effort not as self-improvement but as the Lord removing obstacles in response to your surrender.",
  "dvaita": "The Dvaita principle of paratantrya (intrinsic dependence) applied daily means noticing whenever you attribute your clarity or competence entirely to yourself, and returning it to Hari as the independent agent; pride dissolves not through effort but through accurate attribution.",
  "śuddhādvaita": "Vallabha's Pushti-marga reframes the removal of kama (desire) not as suppression but as replacement: when a desire arises, the practice is to ask whether this desire is for Krishna's delight or for one's own, and to redirect the energy rather than extinguish it.",
  "bhakti": "Sridhara names the sanga-dosa specifically as attachment to sons and kin — the relational grip, not abstract desire: the everyday application is to serve your family with full presence while holding the relationship lightly, neither fleeing it nor being swallowed by it.",
  "advaita-bhakti": "Madhusudana's reading of jita-sanga-dosha as freedom from raga-dvesha even within contact — not withdrawal from contact — is the mature synthesis: the practice is to remain fully engaged in work and relationship while the internal polling mechanism (attracted / repelled?) is switched off."
 },
 "primary_meaning": "Free from pride and delusion, their grip on attachment broken, rooted in self-knowledge, desires spent, and the pull of pleasure and pain stilled, the clear-eyed reach that imperishable state."
}