{
 "verse_id": "15.8",
 "mūla": {
  "devanāgarī": "शरीरं यद् अवाप्नोति यच् चाप्य् उत्क्रामतीश्वरः | गृहीत्वैतानि संयाति वायुर् गन्धान् इवाशयात्",
  "iast": "śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ | gṛhītvaitāni saṃyāti vāyur gandhān ivāśayāt",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 8",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "śarīram",
   "lemma": "śarīra",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शरीरम्"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "avāpnoti",
   "lemma": "√avāp",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "तदा गृहीत्वा एतानि मनःषष्ठानि इन्द्रियाणि संयाति सम्यक् याति गच्छति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", यस्मात् शरीराद् उत्क्रामति, तत्र अयम् इन्द्रियाणाम् ईश्वरः एतानि इन्द्रियाणि भूतसूक्ष्मैः सह गृहीत्वा संयाति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अवाप्नोति"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "utkrāmati",
   "lemma": "ut-√kram",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उत्क्रामति"
  },
  {
   "surface_form": "īśvaraḥ",
   "lemma": "īśvara",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ईश्वरः"
  },
  {
   "surface_form": "gṛhītvā",
   "lemma": "grah",
   "grammar": "conv",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गृहीत्वा"
  },
  {
   "surface_form": "etāni",
   "lemma": "etad",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एतानि"
  },
  {
   "surface_form": "saṃyāti",
   "lemma": "saṃ-√yā",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "सम्यक् याति गच्छति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। वायुः गन्धान् इव आशयात् -- यथा वायुः स्रक्चन्दनकस्तूरिकाद्याशयात् तत्स्थानात् सूक्ष्मावयवैः सह गन्धान् गृहीत्वा अन्यत्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "।यत्र यत्रैव संयुक्तो धाता गर्भं पुनः पुनः। तत्र तत्रैव वसति न यत्र स्वयमिच्छति इति हि मोक्षधर्मे।भावाभावावपि जानन्गरीयो",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva",
      "jayatirtha"
     ]
    },
    {
     "sense": "। यथा वायुः कस्तूरिकाद्याशयात्तत्स्थानात्सूक्ष्मावयवैः सह गन्धान् गृहीत्वाऽन्यत्र संयाति तद्वत्। एतदेव प्रपञ्चितंउत्क्रा",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संयाति"
  },
  {
   "surface_form": "vāyuḥ",
   "lemma": "vāyu",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वायुः"
  },
  {
   "surface_form": "gandhān",
   "lemma": "gandha",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "इव आशयात् -- यथा वायुः स्रक्चन्दनकस्तूरिकाद्याशयात् तत्स्थानात् सूक्ष्मावयवैः सह गन्धान् गृहीत्वा अन्यत्र संयाति तद्वद्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "गृहीत्वाऽन्यत्र संयाति तद्वत्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गन्धान्"
  },
  {
   "surface_form": "iva",
   "lemma": "iva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इव"
  },
  {
   "surface_form": "āśayāt",
   "lemma": "āśaya",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आशयात्"
  }
 ],
 "intertextual_panel": [
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   "verse": "13.22",
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   "feature_breakdown": {
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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_15.8",
    "anandgiri_15.8"
   ],
   "score": 0.5,
   "english_rendering": "The jiva (living self), who is the lord (ishvara) of the body-aggregate, carries the mind and the five senses when it departs from one body and enters another — just as wind carries subtle scent-particles from their source. Shankara reads the second half of the verse first by logical necessity: the dragging-away (karshati) precedes the arrival in a new body, so departure is primary, then arrival. The jiva is not truly independent; it moves under the force of karma, dragging these six (mind-as-sixth plus the five senses) not by sovereign choice but as apparent actor within the phenomenal order.",
   "divergence_note": "Shankara: 'yadaa cha poorvasmaac chhareeraat shareeraaantaram avaapnoti tadaa griheetvaa etaani manah-shashthaani indriyaani samyaati' — the second half of the shloka is logically prior by arthavasha (force of meaning)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.8",
    "vedantadeshika_15.8"
   ],
   "score": 0.5,
   "english_rendering": "The jiva, who is the true lord (ishvara) of the senses, gathers both the senses and the subtle elements (bhuuta-suukshmah) of the body it is leaving and travels to its new embodiment — as wind picks up fragrance together with its subtle material particles from a garland or camphor and carries them elsewhere. For Ramanuja the jiva's relation to the senses and subtle matter is a real, substantial connection: these are the jiva's own body-as-mode (sharira), and the jiva as the indwelling self of Bhagavan carries them under His ultimate governance.",
   "divergence_note": "Ramanuja: 'etaani indriyaani bhuuta-suukshmaaih saha griheetvaa samyaati' — bhuuta-sukshma (subtle elements) are explicitly added, absent in Shankara's reading, reflecting Ramanuja's insistence on the reality of matter as Brahman's body."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.8",
    "jayatirtha_15.8"
   ],
   "score": 0.5,
   "english_rendering": "Though the verse uses the word karshati (draws along), implying the jiva acts, Madhva immediately corrects this impression: it is Ishvara Himself who gathers and moves the senses — not the jiva by its own will. The jiva goes where the Creator (dhaataa) places it in the womb; it does not go where it itself wishes. Madhva cites Moksha-dharma and Brhadaranyaka Upanishad 4.3.35 as corroborating shruti: the self departs borne by the prajna-atman (the supreme Self), not under its own locomotion.",
   "divergence_note": "Madhva: 'yad yadaa shareeram avaapnoti utkraamati ca jeevas tad eeshvara evaataani griheetvaa samyaati' — the jiva's apparent agency is directly negated; Ishvara is the real mover, proven by three independent textual witnesses (Moksha-dharma verses, Brhadaranyaka, Chandogya 6.8.6)."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_15.8"
   ],
   "score": 0.5,
   "english_rendering": "The jiva, as lord of the senses, gathers the senses along with the subtle elements (bhuuta-sukshma) and moves on — exactly as wind carries fragrance from the resting-place of musk or garlands with their subtle material. Vallabha directly ties this verse to the Brahma-sutra sequence on departure and re-entry (2.3.1: utkraanti-gatya gateenaam), indicating that the movement of the jiva is addressed systematically in shruti and that the verse elaborates what those sutras establish about the soul's journey within Krishna's lila.",
   "divergence_note": "Vallabha: 'etad eva prapanchitam utkraanti-gatya gateenaam svaatmanaa cottarayoh (Brahmasutra 2.3.1) iti sutreshu' — the verse is explicitly indexed to the Brahmasutra discussion, grounding the lila-movement within canonical Vedantic authority."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_15.8"
   ],
   "score": 0.5,
   "english_rendering": "When the jiva — who is the lord (ishvara) of the body and senses — obtains a new body by the force of karma or departs from its present body, it carries the previously described senses from that old body to the new one. Sridhara offers the wind-fragrance image carefully: wind takes the subtle portions (suukshmaan amshaah) of scent from the flower's location and carries them elsewhere — so too the jiva takes subtle sense-traces, not gross sense-organs. The metaphor clarifies mode of transport: invisible, subtle, yet real.",
   "divergence_note": "Sridhara: 'aashayaat svaasthaanaat kusumaaeh sakaasheet gandhaan gandhavatah suukshmaan amshaangriheevaa yathaa vaayur gacchati tadvat' — the gloss 'suukshmaan amshaah' (subtle portions) specifies the metaphor's doctrinal payload."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_15.8"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana clarifies when (kasmin kaale) the karshati of the previous verse occurs: at the very moment the jiva departs from a body it is already drawing along the six (mind-as-sixth plus five senses), and when it then arrives in a new body it carries them in fully — both movements are covered. He further specifies 'samyaati' as going in a way from which there is no return to the prior state (punar-aagama-raahitya), hinting at the soteriological edge: even this natural migratory act shadows the deeper question of final release. The simile — wind carrying subtle scent-particles from the flower's seat — is identical in structure to Sridhara and Ramanuja but given temporal precision.",
   "divergence_note": "Madhusudana: 'utkraamanaa-uttara-bhaavitvaad gamanasya' and 'samyaaty api samyak punar-aagama-raahityena' — the two-stage reading (departure-phase then arrival-phase) and the implication of irreversibility are his distinctive contributions."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
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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": [
     "avāpnoti: avāp -> √avāp",
     "utkrāmati: utkram -> ut-√kram",
     "saṃyāti: saṃyā -> saṃ-√yā"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.942027Z",
    "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": [
  "If the jiva carries its senses from life to life as wind carries fragrance, what does this imply about habits, sensory tendencies, and fears that feel inexplicably deep-rooted — are they cargo from a prior body-context?",
  "Madhva insists Ishvara, not the jiva, is the real mover in this transit. What changes in how you hold personal ambition and the anxiety of 'choosing your path' if the routing is not ultimately yours?",
  "Shankara reads the departure as logically prior to the arrival. Is there an everyday analogue — moments where letting go of one context completely must precede genuine entry into the next?",
  "The wind-scent simile emphasizes that fragrance travels without the flower. What aspects of a person persist across radical context-changes (illness, emigration, trauma) in the same way — the subtle signature rather than the gross form?",
  "Ramanuja adds 'subtle elements' (bhuuta-sukshma) to what the jiva carries — not just senses but the material substratum of sensation. Does this suggest that embodied experience leaves a material trace, not only a psychological one?",
  "Vallabha anchors this verse in the Brahmasutras on departure-and-return. If the soul's movement between bodies is a studied topic in Vedantic systematic theology, what does it mean that modern discourse treats continuity-of-self as purely philosophical speculation rather than empirical inquiry?",
  "Madhusudana notes that samyaati implies going without return to the prior state. At what points in a human life does a transition function like this — not a vacation but a permanent reconfiguration — and what would it mean to recognize those in advance?"
 ],
 "everyday_applications": {
  "advaita": "When you move between roles, relationships, or cities, notice which mental tendencies (samskaras) you automatically carry intact — these are the manah-shashthaani you are dragging. Advaita practice is to watch that dragging without identifying with the one who drags.",
  "vishishtadvaita": "Treat your skills, emotional habits, and relational patterns as your current 'body' of service — the subtle elements you bring to every new context. Offer them as kainkarya (devoted service) to Bhagavan rather than as personal baggage, and they become instruments of worship rather than weight.",
  "dvaita": "When a career change, relocation, or illness forces you into a new life-context you did not choose, Madhva's reading is the steadying frame: the Creator placed you here. Your task is faithful action within the assigned situation, not grief over the unchosen path.",
  "shuddhadvaita": "In Pushti-marga the soul's movement through circumstances is Krishna's lila unfolding. When your life takes an unexpected turn, the practice is not resignation but wonder: which strand of the divine play is being woven here, and how can your response be an act of prasada-reception rather than resistance?",
  "bhakti": "Sridhara's 'subtle portions' image invites a simple daily audit: what subtle residue am I carrying from yesterday's interactions into today? The wind does not carry the whole flower — only its finest signature. Identify the finest signature of your best day and consciously carry that forward; leave the gross debris behind.",
  "advaita-bhakti": "Madhusudana's point about samyaati as 'going without return to the prior state' is a practical prompt for transitions: some moves are genuinely irreversible and pretending otherwise keeps one foot in the old house. Identify one current transition in your life that deserves the dignity of real finality — grieve it fully, carry only the subtle, and step forward without the fiction of returning."
 },
 "primary_meaning": "When the soul takes on a new body or leaves an old one, it carries the mind and five senses along with it, the way wind lifts a fragrance from the place where it rests."
}