{
 "verse_id": "18.50",
 "mūla": {
  "devanāgarī": "सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे | समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा",
  "iast": "siddhiṃ prāpto yathā brahma tathāpnoti nibodha me | samāsenaiva kaunteya niṣṭhā jñānasya yā parā",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 50",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "siddhim",
   "lemma": "siddhi",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सिद्धिम्"
  },
  {
   "surface_form": "prāptaḥ",
   "lemma": "√prāp",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्राप्तः"
  },
  {
   "surface_form": "yathā",
   "lemma": "yathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यथा"
  },
  {
   "surface_form": "brahma",
   "lemma": "brahman",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "परमात्मानम् आप्नोति, तथा तं प्रकारं ज्ञाननिष्ठाप्राप्तिक्रमं मे मम वचनात् निबोध त्वं निश्चयेन अवधारय इत्येतत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "प्राप्नोति तथा समासेन मे निबोध",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ब्रह्म"
  },
  {
   "surface_form": "tathā",
   "lemma": "tathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तथा"
  },
  {
   "surface_form": "āpnoti",
   "lemma": "√āp",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आप्नोति"
  },
  {
   "surface_form": "nibodha",
   "lemma": "ni-√budh",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "त्वं निश्चयेन अवधारय इत्येतत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "। तद् एव ब्रह्म विशिष्यते निष्ठा ज्ञानस्य या परा इति। ज्ञानस्य ध्यानात्मकस्य या परा निष्ठा परं प्राप्यम् इत्यर्थः।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
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    },
    {
     "sense": "। या सिद्धिर्ज्ञानस्य परा निष्ठा।",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva"
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    },
    {
     "sense": "मे मद्वचनादवधारयानुष्ठातुम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निबोध"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "samāsena",
   "lemma": "samāsena",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "मे निबोध",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "संक्षेपेणैव नतु विस्तरेण",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समासेन"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", यथा ब्रह्म प्राप्नोति तथा निबोधेति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": ", तदवधारणे किं स्यादित्यत आह -- निष्ठेति",
     "school": "advaita-bhakti",
     "weight": 0.8,
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   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
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   "surface_form": "niṣṭhā",
   "lemma": "niṣṭhā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "ज्ञानस्य या परा इति",
     "school": "advaita",
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     "sense": "ज्ञानस्य या परा इति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "तां सिद्धिं प्राप्तोऽपि जीवन्नेवेह यथाऽऽत्मनाऽक्षरब्रह्मप्राप्तो भवति तथा मत्तो निबोध",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "ज्ञानस्य या परा ज्ञानस्य विचारपरिनिष्पन्नस्य निष्ठा परिसमाप्तिर्यदनन्तरं साधनान्तरं नानुष्ठेयमस्ति",
     "school": "advaita-bhakti",
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   "theme_lists": [],
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   "surface_form": "jñānasya",
   "lemma": "jñāna",
   "grammar": "genitive neuter singular noun",
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     "sense": "या परा इति",
     "school": "advaita",
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     "sense": "या परा इति",
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     "witnesses": [
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    {
     "sense": "च ब्रह्मप्राप्तावनपेक्षत्वादिति भावेन निष्ठेत्येतद्व्याचष्टे -- ये ति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "या परा निष्ठा तां सिद्धिं प्राप्तोऽपि जीवन्नेवेह यथाऽऽत्मनाऽक्षरब्रह्मप्राप्तो भवति तथा मत्तो निबोध",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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     "sense": "या परा ज्ञानस्य विचारपरिनिष्पन्नस्य निष्ठा परिसमाप्तिर्यदनन्तरं साधनान्तरं नानुष्ठेयमस्ति",
     "school": "advaita-bhakti",
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   "grammar": "nominative feminine singular noun",
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_18.50",
    "anandgiri_18.50"
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   "score": 0.5,
   "english_rendering": "One who has attained siddhi (fitness for jnana-nistha) through dedicated action and worship of Isvara now stands ready to hear the brief path by which Brahman — the paramatman — is realized. That path is not the acquisition of something foreign but the removal of superimposed name and form; for Atman is never unknown, only concealed by avidya. The 'para nistha of jnana' names exactly this: the termination of all outward-turning modifications of buddhi, leaving pure caitanya self-luminous as it always already was.",
   "divergence_note": "Shankara: 'siddhim praptah — having attained the siddhi characterized by fitness for jnana-nistha'; nistha = paryavasanam, the complete termination of outward-object-grasping buddhi."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "One who has attained dhyana-siddhi through karma-yoga practiced without break until the moment of departure — such a one realizes Brahman in the manner I shall now briefly indicate. That Brahman is not impersonal void but the supreme Person who is the para prapya (ultimate object of attainment) of dhyana-atmaka jnana. Karma-yoga ripens into dhyana, and dhyana culminates in direct vision of the Lord who is its own highest nistha.",
   "divergence_note": "Ramanuja: 'aharahan anusthiyamana-karma-yoga-nispady-adhyana-siddhim praptah' — fitness achieved through karma-yoga practiced daily; 'jnanasya ya para nistha param prapyam' — the highest nistha of jnana is the supreme to be attained."
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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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   "score": 0.5,
   "english_rendering": "Learn from Me, briefly, the upaya (means) by which one who has reached siddhi attains Brahman. The siddhi here is the 'para nistha of jnana' — the highest station of knowledge, which is nothing other than Hari's grace enabling the eternally distinct jiva to abide in his Lord. The jiva does not become Brahman; the jiva reaches Brahman, as a servant reaches the presence of his master — proximity, not identity.",
   "divergence_note": "Madhva: 'yena upayena siddhim prapto Brahmaapnoti' — the upaya by which the achieved one attains Brahman; 'ya siddhih jnanasya para nistha' — that siddhi is the highest station of knowledge, implying distinct jiva-Brahman relation."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.50"
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   "score": 0.5,
   "english_rendering": "Even one who has attained siddhi continues living — and even here, in this very life, through Krsna's own self (atman), one becomes the possessor of aksara-Brahman. Learn this from Me alone, not from inference or text: the living release that Krsna grants through His own overflowing prasada is not a cold liberation but a joyous embodied dwelling in the aksara-domain while tasting the sweetness of the divine. Siddhi is not the end of the road but the beginning of Krsna's own play through the purified soul.",
   "divergence_note": "Vallabha: 'jivann eva iha yatha atmanakshara-Brahma-prapto bhavati tatha mat-to nibodha' — even while living in this body one becomes the possessor of aksara-Brahman through Krsna's own self; learn this from Me."
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  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "english_rendering": "The paramahansa who has attained naiskarma-siddhi (the perfection of action-free action) realizes Brahman through jnana-nistha in the manner Krishna will now briefly describe. The verse is addressed to that liberated wanderer who has gone beyond all prescribed duties, and what follows is the condensed statement of how even such a one moves into the Brahman-state — the brahma-bhava — through the culmination of jnana. Brief teaching suffices for one already ripe.",
   "divergence_note": "Sridhara: 'naiskarma-siddhim praptah san yatha yena prakarena Brahma prapnoti tatha tam prakaram sankshepenaiva me vacanat nibodha' — having attained naiskarma-siddhi, the manner of reaching Brahman is briefly taught from Krishna's own word."
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "english_rendering": "Having worshipped Isvara through one's own svadharma and received the grace-born purification of antahkarana that constitutes siddhi, the seeker now stands at the threshold of direct realization (sakshatkara). What follows is the complete path in condensed form: jnana arising in a purified inner instrument, culminating in a para nistha after which no further sadhana need be performed — the final, supreme cause of liberation. In Madhusudana's synthesis, this purification is itself devotion's fruit and jnana's doorway; bhakti and jnana are not rivals but stages of one arc.",
   "divergence_note": "Madhusudana: 'svakarmana isvaram aradhya tat-prasadajam sarvakarmattya-gaparyantam jnanotpatti-yogyatamupam siddhi... antahkarana-suddhim praptah yatha Brahma prapnoti... nishtha parisam aptih yadanantaram sadhanantaram nanustheya-masti para sresththa sarvantya va sakshanmoksha-hetut-vat.'"
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    "4.31",
    "4.32",
    "5.6",
    "5.10",
    "5.19",
    "5.20",
    "5.21",
    "5.24",
    "5.25",
    "5.26",
    "6.14",
    "6.27",
    "6.28",
    "6.38",
    "6.44",
    "7.29",
    "8.1",
    "8.3",
    "8.11",
    "8.13",
    "8.16",
    "8.17",
    "8.24",
    "10.12",
    "11.15",
    "11.37",
    "13.4",
    "13.12",
    "13.30",
    "14.3",
    "14.4",
    "14.26",
    "14.27",
    "17.14",
    "17.23",
    "17.24",
    "18.42",
    "18.53",
    "18.54"
   ]
  },
  {
   "list": "सिद्ध",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.48",
    "3.20",
    "4.12",
    "4.22",
    "4.38",
    "6.37",
    "6.43",
    "6.45",
    "7.3",
    "8.15",
    "10.26",
    "11.21",
    "11.22",
    "11.36",
    "12.10",
    "14.1",
    "16.14",
    "16.23",
    "18.13",
    "18.45",
    "18.46",
    "18.49"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "e_v": 0.005,
   "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": [
     "prāptaḥ: prāp -> √prāp",
     "āpnoti: āp -> √āp",
     "nibodha: nibudh -> ni-√budh"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.032651Z",
    "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": [
  "What is the relationship between karma-yoga and jnana in this verse — does successful action lead to knowledge, or merely make room for it?",
  "The verse promises to describe the path to Brahman 'briefly' (samasa). What does it say about the nature of ultimate truth that its path can be compressed into a few verses?",
  "Siddhi here is explicitly a prerequisite, not the goal. What does it mean in your own life to recognize that you are in a preparatory phase rather than the final one?",
  "Each school reads 'Brahman' differently — impersonal ground, personal Lord, supreme master, overflowing grace. What is at stake in each reading for how one actually practices?",
  "The verse commands 'nibodha me' — learn from Me, from this source. What is the difference between understanding a path intellectually and receiving it as transmission?",
  "Vallabha's Brahman is the aksara that a living person dwells in. What would it mean to treat liberation as something accessible while still embodied, rather than reserved for death?",
  "If the 'para nistha of jnana' is described as the highest culmination after which nothing more need be done, what daily practices now are pointing toward that terminus — and which ones are cycling away from it?"
 ],
 "everyday_applications": {
  "advaita": "Notice the moments when you are caught in the mirage of external objects — busyness, comparison, craving for outcome. The Shankara-reading of this verse suggests that every such moment of noticing is itself a small act of avidya-removal, the same operation at a minor scale as the great nistha. Practice is the daily reduction of outward-grasping, not the acquisition of new capacities.",
  "visistadvaita": "Ramanuja's instruction here is for continuity: karma-yoga practiced 'ahah ahah' — day after day, without interruption, as an offering. The application is to find one sphere of daily work and perform it as an unbroken act of kainkarya (service) until the day ends, allowing dhyana to arise from the groove of sustained, non-grasping action.",
  "dvaita": "Madhva reminds that the jiva reaches Brahman but does not dissolve into Brahman — distinction is preserved. The practical corollary: in your closest relationships, do not seek merger or erasure of difference; instead cultivate the quality of attentive service that requires the other to remain genuinely other. Proximity in distinction is the Dvaita daily discipline.",
  "suddhAdvaita": "Vallabha's reading opens a question: if liberation is available to the living person through Krsna's own prasada, then every moment of genuine delight — in beauty, in music, in the unexpected sweetness of connection — can be received as a small foretaste of that aksara-dwelling. Practice the recognition, not the manufacture, of these moments.",
  "bhakti": "Sridhara's paramahansa has gone beyond prescribed duty but still walks and breathes and teaches. The application for those not yet paramahansas: identify one area of your life where you are performing a duty purely from habit or fear, and ask whether that duty has already run its course. The approach to naiskarma-siddhi begins with honest audit of what is driving each action.",
  "advaita-bhakti": "Madhusudana's arc — worship through svadharma, purification of antahkarana, jnana arising from the purified instrument — is a sequential ladder. The daily application is to treat your work-in-role as the first rung: perform it as clearly and cleanly as possible (the worship rung), and watch whether clarity in action produces even brief intervals of interior quiet (the purification rung). Do not skip rungs."
 },
 "primary_meaning": "Learn from me, Arjuna, how one who has attained perfection reaches Brahman — briefly, this is the highest ground of knowledge."
}