{
 "verse_id": "18.58",
 "mūla": {
  "devanāgarī": "मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि | अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि",
  "iast": "maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi | atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 58",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "cittaḥ",
   "lemma": "citta",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चित्तः"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
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   "lemma": "durga",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [
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     "school": "viśiṣṭādvaita",
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     "sense": "दुस्तराणि सांसारिकाणि दुःखानि तरिष्यसि",
     "school": "bhakti",
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  },
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   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
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   "surface_form": "prasādāt",
   "lemma": "prasāda",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रसादात्"
  },
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   "surface_form": "tariṣyasi",
   "lemma": "√tṛ",
   "grammar": "future indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अतिक्रमिष्यसि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
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     "sense": "। अथ त्वम् अहंकाराद् अहम् एव कृत्याकृत्यविषयं सर्वं जानामि इति भावात् मदुक्तं न श्रोष्यसि चेद् विनङ्क्ष्यसि नष्टो भविष्य",
     "school": "viśiṣṭādvaita",
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     "sense": "। अथ चेदिति उपपत्तिः। मतान्तरस्थितिमाशङ्क्य न श्रोष्यसि तर्हि नष्टो भविष्यसि, प्राकृत इव।",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "। विपक्षे दोषमाह -- अथ चेद्यदि पुनस्त्वमहकाराज्ज्ञातृत्वाभिमानान्मदुक्तमेतन्न श्रोष्यसि तर्हि विनङ्क्ष्यसि पुरुषार्थाद्भ",
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  },
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अथ"
  },
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   "surface_form": "ced",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चेद्"
  },
  {
   "surface_form": "tvam",
   "lemma": "tvad",
   "grammar": "nominative singular noun",
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    {
     "sense": "अहंकाराद् अहम्",
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  },
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   "surface_form": "ahaṅkārāt",
   "lemma": "ahaṃkāra",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहङ्कारात्"
  },
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   "surface_form": "na",
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   "grammar": "",
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   "surface_devanagari": "न"
  },
  {
   "surface_form": "śroṣyasi",
   "lemma": "√śru",
   "grammar": "future indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "न ग्रहीष्यसि, ततः त्वं विनङ्क्ष्यसि विनाशं गमिष्यसि",
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     "sense": "चेद् विनङ्क्ष्यसि नष्टो भविष्यसि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
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    },
    {
     "sense": "तर्हि नष्टो भविष्यसि, प्राकृत इव",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "तर्हि विनङ्क्ष्यसि पुरुषार्थाद्भश्यसि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "मद्वचनार्थं न करिष्यसि ततो विनङ्क्ष्यसि पुरुषार्थाद्भ्रष्टो भविष्यसि कामकारेण संन्यासाद्याचरन्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    }
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   "surface_form": "vinaṅkṣyasi",
   "lemma": "vi-√naś",
   "grammar": "future indicative 2nd person singular verb",
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     "sense": "विनाशं गमिष्यसि",
     "school": "advaita",
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    },
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     "sense": "नष्टो भविष्यसि",
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     "sense": "पुरुषार्थाद्भ्रष्टो भविष्यसि कामकारेण संन्यासाद्याचरन्",
     "school": "advaita-bhakti",
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    }
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 ],
 "intertextual_panel": [
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   "verse": "18.57",
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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_18.58",
    "anandgiri_18.58"
   ],
   "score": 0.5,
   "english_rendering": "By fixing the mind (citta) entirely on Me — the supreme Self — you will cross all formidable obstacles (sarva-durgani), the entire brood of causes that perpetuate samsara, through My grace (mat-prasadat) alone, without any separate effort of your own. Sankara presses the paradox: the grace is not external favour but the fruit of ego-dissolution, for it is ahankara — the claim 'I am the learned one, I know' — that is the sole obstruction. If you refuse to hear My word out of that conceit, you will perish, because imagined autonomy (svatantrya) in the sphere of action is precisely the knot that binds."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.58",
    "vedantadeshika_18.58"
   ],
   "score": 0.5,
   "english_rendering": "With mind (citta) turned toward Me as the inner ruler of all, perform every action as worship, and through My grace alone you will cross all worldly straits (samsarika durgani). Ramanuja underlines that no being other than Bhagavan is the knower and ordainer of what is fit and unfit for every creature — the ahamkara that says 'I myself know all duty' directly displaces the Lord from his governance-seat. To refuse His word from that pride is not independence but self-destruction, for the jiva's capacity for right action is sustained entirely by His upholding presence."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.58",
    "jayatirtha_18.58"
   ],
   "score": 0.5,
   "english_rendering": "Fix your mind on Me, the supreme Hari, eternally distinct from and sovereign over all jivas, and by My grace alone — never by self-generated power — you will pass through every difficulty that bondage throws up. [NOTE: Madhvacarya's direct commentary on this verse is absent from the supplied bhāṣya; this rendering extrapolates from his established siddhanta of svatantra-Brahman and paratantra-jiva.] The refusal to hear, rooted in the illusion that the jiva is self-sufficient, is the acutest expression of the error Dvaita opposes: the jiva mistaking its dependence for independence, thereby forfeiting the very grace that could liberate it."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.58"
   ],
   "score": 0.5,
   "english_rendering": "Mark well what follows from making Me the home of your mind: every hardship and ordeal (krcchrani sankata-rupani) dissolves through My prasada, which in the Pusti-marga is not earned but purely bestowed. Vallabha's terse warning frames the alternative as a fall into the merely 'natural' (prakrta) condition — the soul that trusts its own opinion instead of Krsna's word does not merely err; it reverts to the unredeemed common state, cut off from the current of divine grace that alone sustains the devotee's crossing."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.58"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara opens this verse as the Lord's disclosure of what will follow (tato yad bhavisyati tat srnu): with mind concentrated on Me, even the most impassable sufferings of samsara (dustara-samsarika-duhkhani) will be crossed through My grace alone. The counterfactual is framed as a doctrinal warning: the ahamkara at stake here is specifically the pride of the 'knower' (jnatrtvabhimana), the conceit of one who believes his own discernment sufficient — and the consequence, vinanksyasi, is not mere worldly failure but falling away entirely from the four purusharthas."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.58"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana synthesizes: the mind fixed on Me is the condition; My grace the sufficient cause; and the obstacles crossed are specifically kama-krodhadi — desire, anger, and their kin, the instruments of samsara-duhkha. His distinctive note is that My grace operates without the devotee's own exertion (sva-vyaparam antarenai va) — the crossing is effortless (anayasena eva). The ahamkara condemned is named precisely as scholarly vanity (pandito 'ham iti garva): one who acts willfully by ignoring My word (kamakarena) while pretending to renunciation (sannyasadyacaran) will fall from every purusharta."
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
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   "preceding_question": "",
   "following_response": ""
  }
 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-ramanuja",
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    "bg-vallabha",
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  },
  "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)",
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    "fix": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.iast — spaces reinserted using word_by_word surface fields as source of truth",
    "loci": [
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    "date": "2026-05-03",
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    "scope": "word_by_word[].lemma",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "Sankara argues that mat-prasadat operates only when ahankara is surrendered — but if the grace is conditional on ego-dissolution, in what sense is it grace rather than attainment? How do the schools resolve this tension?",
  "All six commentators treat ahankara as the sole obstruction here, yet they identify it differently: scholarly pride (Sankara, Madhusudana), displacement of divine governance (Ramanuja), jiva self-sufficiency illusion (Madhva), trust in personal opinion (Vallabha), knower-conceit (Sridhara). What does each school's specification of ahankara reveal about what it takes to be the deepest human error?",
  "Vallabha's sanction is the sharpest — refusal reduces the devotee to a merely 'natural' (prakrta) creature. Does the Pusti-marga framework treat this as a moral failure, an ontological fall, or simply a withdrawal of grace? Can grace withheld be re-bestowed?",
  "Madhusudana specifies that the obstacles crossed are kama-krodha — internal psychological forces — while Sankara calls them 'causes that sustain samsara.' Are these the same obstacles, or does the advaita-bhakti synthesis point at a different layer of the problem?",
  "The verse pivots on two futures: you will cross (tarisyasi) if you hear; you will perish (vinanksyasi) if you refuse. Is this a conditional promise or an unconditional law of causation? How does each school's answer change the nature of Krsna's authority here?",
  "Ramanuja alone adds the claim that no being other than Bhagavan is the knower and ordainer for all creatures. Does this make the ahamkara of 18.58 a specifically epistemic sin — usurping divine omniscience — or a volitional one?",
  "Sridhara frames vinanksyasi as falling from all four purusharthas simultaneously. Is failure catastrophic and total for him in a way it is not for Sankara, who frames the loss more abstractly as continued samsara-bondage? What are the stakes of this difference in framing?"
 ],
 "everyday_applications": {
  "advaita": "When a professional dismisses a mentor's structural critique — 'I already know this domain' — and watches the project fail, that is ahankara producing the exact outcome the verse predicts. The Advaita application is not humble deference for its own sake but recognising that the 'knower-I' is the obstruction to the clarity that could have seen the problem earlier.",
  "viśiṣṭādvaita": "In a caregiving role — parenting, managing, teaching — the impulse to override another's stated need with 'I know what is best for you' is precisely the displacement of inner governance that Ramanuja identifies. Listening to the person in front of you as the Lord's own voice speaking through them is the Visistadvaita practice of mat-citta in ordinary life.",
  "dvaita": "A Dvaita practitioner facing a major life decision does not treat self-confidence as a virtue to be maximised. Dependence on Hari's guidance — through scripture, teacher, prayer — is not weakness but the accurate recognition of the jiva's actual ontological status. The everyday discipline is building structural reliance on that guidance before acting.",
  "śuddhādvaita": "The Pusti-marga application is in spiritual community: the devotee who, out of personal aesthetic or intellectual preference, stops engaging with the community's collectively held form of worship has slipped into the 'natural' (prakrta) condition Vallabha warns against. Prasada flows through participation; withdrawal from the sangha is withdrawal from the channel.",
  "bhakti": "Sridhara's knower-conceit (jnatrtvabhimana) appears in daily life whenever someone reads a text, forms a confident interpretation, and stops listening — to teachers, to co-practitioners, to the text itself on re-reading. The bhakti practice is holding one's understanding lightly enough that Krsna's word, mediated through tradition, can still change it.",
  "advaita-bhakti": "Madhusudana's 'without one's own exertion' (sva-vyaparam antarena) points at the difference between striving to be free of kama-krodha through discipline versus the grace-state where those forces simply lose their grip because the mind has found its ground in Krsna. The everyday application is noticing when spiritual practice has become another performance of the 'accomplished self' — and redirecting toward surrender rather than achievement."
 },
 "primary_meaning": "Keep your mind on Me and you will cross every hard passage by My grace; if pride makes you refuse My word, you will fall."
}