{
 "verse_id": "15.6",
 "mūla": {
  "devanāgarī": "न तद् भासयते सूर्यो न शशाङ्को न पावकः | यद् गत्वा न निवर्तन्ते तद् धाम परमं मम",
  "iast": "na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ | yad gatvā na nivartante tad dhāma paramaṃ mama",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 6",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "bhāsayate",
   "lemma": "√bhāsay",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "सूर्यः आदित्यः सर्वावभासनशक्तिमत्त्वेऽपि सति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "न शशाङ्को न पावकः च",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। सूर्यास्तमयेऽपि चन्द्रो भासको दृष्ट इत्याशङ्क्याह -- न शशाङ्कः इति। सूर्याचन्द्रमसोरुभयोरप्यस्तमयोरप्यस्तमयेऽग्निः प्र",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भासयते"
  },
  {
   "surface_form": "sūryaḥ",
   "lemma": "sūrya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सूर्यः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "śaśāṅkaḥ",
   "lemma": "śaśāṅka",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शशाङ्कः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "pāvakaḥ",
   "lemma": "pāvaka",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "न अग्निरपि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च। ज्ञानम् एव हि सर्वस्य प्रकाशकम्। बाह्यानि तु ज्योतींषि विषयेन्द्रियसंबन्धविरोधितमोनिरसनद्वारेण उपकारकाणि।अस्य च प्रक",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पावकः"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "gatvā",
   "lemma": "gam",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "प्राप्य न निवर्तन्ते, यच्च सूर्यादिः न भासयते,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "पुनः न निवर्तन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "योगिनो न निवर्तन्ते तत्पदं सर्वावभासनशक्तिमानपि सूर्यो न भासयते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गत्वा"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "nivartante",
   "lemma": "ni-√vṛt",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": ", यच्च सूर्यादिः न भासयते,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तत् परमं धाम परमं ज्योतिः मम मदीयं मद्विभूतिभूतो ममांश इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तत्परमं सर्वोत्कृष्टं मम पुरुषोत्तमस्य धाम परमं ज्योतीरूपं सर्वप्रकाशकं अध्यात्मज्ञानस्वरूपंन",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "योगिनः, तद्धाम स्वरूपं परमं मम",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "तत्पदं सर्वावभासनशक्तिमानपि सूर्यो न भासयते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निवर्तन्ते"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "dhāma",
   "lemma": "dhāman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धाम"
  },
  {
   "surface_form": "paramam",
   "lemma": "parama",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परमम्"
  },
  {
   "surface_form": "mama",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मम"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "8.21",
   "type": "lemma-family resonance",
   "score": 0.9065,
   "feature_breakdown": {
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   }
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  {
   "verse": "15.12",
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   "score": 0.8906,
   "feature_breakdown": {
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   "verse": "10.39",
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   "feature_breakdown": {
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  },
  {
   "verse": "13.28",
   "type": "shared-vocabulary echo",
   "score": 0.8791,
   "feature_breakdown": {
    "cosine": 0.8391,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
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   }
  },
  {
   "verse": "9.9",
   "type": "shared-vocabulary echo",
   "score": 0.8781,
   "feature_breakdown": {
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  {
   "verse": "14.22",
   "type": "shared-vocabulary echo",
   "score": 0.8778,
   "feature_breakdown": {
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   "verse": "2.8",
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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_15.6",
    "anandgiri_15.6"
   ],
   "score": 0.5,
   "english_rendering": "That supreme abode (parama-dhāma) — which is Viṣṇu's own luminous nature — is not illumined by the sun, moon, or fire, for it is self-luminous (svayam-prakāśa) and the very ground of all light. Śaṅkara insists the apparent paradox — 'all departures return, so how can this departure be final?' — is resolved precisely because this dhāma is not a destination within saṃsāra but identity with Brahman itself. Having 'gone' there, the jīva does not return because there is no second place from which return is possible; the self recognizes it never left."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.6",
    "vedantadeshika_15.6"
   ],
   "score": 0.5,
   "english_rendering": "Rāmānuja reads this dhāma as the supreme luminosity (parama-jyotis) that is Bhagavān's own ātman, of which the liberated jīva is an inseparable mode (viśeṣaṇa). Sun, moon, and fire illumine only by removing the obstruction of darkness from sense-objects; the ātman-light, by contrast, is constitutive of all awareness and cannot be 'illumined' from outside. Entry into this dhāma is not dissolution but the jīva's full actualization as Bhagavān's aṃśa (portion) in eternal kainkarya (service), rendered possible only through bhagavat-prapatti (surrender to the Lord)."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.6",
    "jayatirtha_15.6"
   ],
   "score": 0.5,
   "english_rendering": "Madhva opens with a single sūtra: *svarūpaṃ kathayati — na tad ityādinā* — 'He declares His own nature by the words beginning *na tad*.' Jayatīrtha draws out the connective logic (*uttaravākyānāṃ saṅgatyaprātītes tāṃ sūcayan*): the question arising from the preceding verses is *kīdṛśaṃ tat padaṃ yat prāptiḥ puruṣārthaḥ* — 'what kind of *pada* (abode) is it whose attainment is the *puruṣārtha* (the supreme human end)?' This verse answers that question. Further, Jayatīrtha notes that by the single word *svarūpam*, Madhva simultaneously glosses both *padam* (already stated) and *dhāma* (about to be stated), since the two — mere location (*sthāna*) and mere light (*tejas*) — do not fit: *sthānatejasorasaṅgatvāt*. *Dhāma* therefore names neither a place nor a luminosity but the *svarūpa* of Hari Himself — *svatantra* (independently real, self-sufficient), illumined by no *sūrya*, *śaśāṅka*, or *pāvaka* because its light is its own being. The *jīva* (*paratantra*, eternally dependent) that reaches this *dhāma* does not return (*na nivartante*): *bheda* (real distinction) between Hari and *jīva* abides, yet the *jīva* rests permanently in Hari's presence by His grace."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_15.6"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha identifies the dhāma with Viṣṇu's supreme abode as attested in the Ṛgveda (tad viṣṇoḥ paramaṃ padam) and the Bhāgavata, characterizing it as the very ground of adhyātma-jñāna (inner knowledge) where māyā does not reach. Sun and moon are loka-prasiddha (conventionally known) luminaries; but Kṛṣṇa's dhāma is sarvaprakāśaka — the illuminator of all illuminators — and is Kṛṣṇa's own anantamahimā (boundless glory). For the puṣṭi-mārgin, 'going there' is not earned by sādhana but granted as Kṛṣṇa's own prasāda; the yogi who receives it does not return because he has been drawn into Kṛṣṇa's own līlā-space."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_15.6"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara reads the verse as a precise characterization of the goal already announced: that dhāma is Bhagavān's own svarūpa (essential nature), not merely a place. By specifying that sun, moon, and fire do not illumine it, the text implicitly removes all accusations of jaḍatva (inertness), śīta (coldness), and uṣṇa (heat) from that supreme reality — it transcends all material qualities. Yogis who reach it do not return because the dhāma is pure consciousness-light, with no shadow of matter to drive rebirth; the verse thus prepares the ground for the subsequent 'portion-of-Myself' teaching."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_15.6"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana marshals the Muṇḍaka Upaniṣad witness (na tatra sūryo bhāti...) to close the debate: sun, moon, and fire successively fail as back-up illuminators; all three negations converge on the same truth — this dhāma is svayam-aparokṣa (immediately self-evident) precisely because it is the illuminator of every jaḍa-jyotis (material light). He then resolves a Vedāntic puzzle: the dhāma is neither a knowable object (which would require a separate knower, re-introducing duality) nor an unknown void (which would make liberation purposeless); it is self-luminous consciousness known only as itself. This allows Madhusūdana to honor both Śaṅkara's non-dual identity and Kṛṣṇa-bhakti's personal Lord — the dhāma is Viṣṇu's own svarūpa and at the same time pure awareness with no outside."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "शशाङ्क",
   "role": "supporting",
   "other_verses_in_list": [
    "11.39"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
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   "b": 0.01,
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   "z": 0.2,
   "h": 0.0,
   "th": 0.01
  },
  "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": [
     "bhāsayate: bhāsay -> √bhāsay",
     "nivartante: nivṛt -> ni-√vṛt"
    ]
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.941149Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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 the ultimate reality illumines the sun itself, what does that imply about the limits of empirical science and sensory knowledge as paths to final understanding?",
  "Every school agrees that one who reaches this dhāma 'does not return' — but they disagree sharply on why. Does the reason matter for how you actually practice?",
  "Vallabha and Śaṅkara are both using the same verse to describe opposite destinations — personal Lord versus non-dual ground. What would it take to adjudicate between them, and is adjudication even the right move?",
  "If even sunlight is derivative and borrowed from a deeper source, how does that reframe the common assumption that visible, measurable reality is the most reliable kind?",
  "Madhusūdana says the dhāma is 'self-luminous yet not an object of knowledge' — can you locate an experience in everyday life that fits that description, however partially?",
  "The verse appears in the chapter on the 'Highest Person' (Puruṣottama). What work does the word 'mama' (mine) do here — and does its meaning shift depending on who you think is speaking?",
  "Non-return is presented as the mark of the supreme destination. Is the aspiration for non-return itself a form of attachment, and how do the schools handle that tension?"
 ],
 "everyday_applications": {
  "advaita": "When you are absorbed in deep, effortless attention — reading, creating, or simply present — and the usual background noise of self-commentary goes quiet, that is the nearest everyday analogue to the self-luminous dhāma. Śaṅkara would say: do not hunt for it with more effort; notice that the awareness in which all hunting occurs is already here and already lit. The practice is subtraction, not addition.",
  "viśiṣṭādvaita": "In any relationship of genuine service — caring for an aging parent, mentoring without agenda, listening without fixing — you are operating in the mode of kainkarya. Rāmānuja would say that joy which arises in pure service, not contingent on outcome or recognition, is a foretaste of the liberated state. Cultivate that quality of service until it becomes your default orientation toward every person you meet.",
  "dvaita": "Madhva insists the jīva never becomes Hari; it rests in Hari. Practically: release the project of self-improvement-toward-merger. Instead, direct energy toward acts of worship and right conduct not because they make you divine but because they are the correct response of a dependent being to an absolutely independent Lord. The relief in accepting radical dependence is itself the beginning of mukti.",
  "śuddhādvaita": "Vallabha's Puṣṭi-mārga: do not treat spiritual life as a discipline you maintain — treat it as Kṛṣṇa's play that you are invited to participate in. When work or creativity feels effortless and joyful, that is prasāda already arriving. The test is whether you can receive that joy with full gratitude rather than immediately converting it into a technique you control.",
  "bhakti": "Śrīdhara's point that the dhāma transcends jaḍatva (inertness) and thermal qualities invites a daily audit: are you pursuing a liberation that is simply a cooler, calmer version of the same inert comfort-seeking? The dhāma is not pleasant temperature; it is alive awareness. Orient your practice toward wakefulness, not sedation.",
  "advaita-bhakti": "Madhusūdana's synthesis offers a working principle: hold both the personal and the impersonal simultaneously rather than choosing. In a difficult conversation, you can be fully present as awareness (non-dual) and also genuinely moved by the other person (devotional). The two are not in conflict; the verse shows how self-luminosity and personal presence coincide in the supreme dhāma. Practice this double register in everyday encounters."
 },
 "primary_meaning": "The sun does not light it, nor the moon, nor fire; those who reach it do not come back. That is my supreme abode."
}