{
  "verse_id": "2.13",
  "mūla": {
    "devanāgarī": "देहिनो ऽस्मिन् यथा देहे कौमारं यौवनं जरा | तथा देहान्तर-प्राप्तिर् धीरस् तत्र न मुह्यति",
    "iast": "dehino 'smin yathā dehe kaumāraṃ yauvanaṃ jarā | tathā dehāntara-prāptir dhīras tatra na muhyati",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 13",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "dehinaḥ",
      "lemma": "dehin",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "देहिनः"
    },
    {
      "surface_form": "asmin",
      "lemma": "idam",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अस्मिन्"
    },
    {
      "surface_form": "yathā",
      "lemma": "yathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यथा"
    },
    {
      "surface_form": "dehe",
      "lemma": "deha",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यथा येन प्रकारेण कौमारं कुमारभावो बाल्यावस्था यौवनं यूनो भावो मध्यमावस्था जरा वयोहानिः जीर्णावस्था इत्येताः तिस्रः अवस्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "वर्तमानस्य देहिनः कौमारावस्थां विहाय यौवनाद्यवस्थाप्राप्तौ आत्मन स्थिरबुद्ध्या यथा आत्मा नष्ट इति न शोचति देहाद् देहान्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "सुप्त्यादौ ज्ञानादिविशेषादर्शनात्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "यथा कौमारं यौवनं जरेत्यवस्थात्रयं परस्परविरुद्धं भवति नतु तद्भेदेनात्मभेदः यएवाहं बाल्ये पितरावन्वभूवं सएवाहं वार्धके प",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "देहे"
    },
    {
      "surface_form": "kaumāram",
      "lemma": "kaumāra",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कौमारम्"
    },
    {
      "surface_form": "yauvanam",
      "lemma": "yauvana",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यौवनम्"
    },
    {
      "surface_form": "jarā",
      "lemma": "jarā",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जरा"
    },
    {
      "surface_form": "tathā",
      "lemma": "tathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    },
    {
      "surface_form": "deha",
      "lemma": "deha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "देह"
    },
    {
      "surface_form": "antara",
      "lemma": "antara",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्तर"
    },
    {
      "surface_form": "prāptiḥ",
      "lemma": "prāpti",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्राप्तिः"
    },
    {
      "surface_form": "dhīraḥ",
      "lemma": "dhīra",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "धीरः"
    },
    {
      "surface_form": "tatra",
      "lemma": "tatra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्र"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "muhyati",
      "lemma": "√muh",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "न मोहमापद्यते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "। अथवा जीवनाशं देहनाशं वा अपेक्ष्य शोकः। न जीवनाशं नित्यत्वादित्याह न त्वेवेति। नापि देहनाशमित्याहदेहिन इति। यथा कौमाराद",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "न तत्र शोचति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "आत्मैव मृतो जातश्चेति न मन्यते",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "अहमेषां हन्ता एते मम वध्या इति भेददर्शनाभावात्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मुह्यति"
    }
  ],
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    {
      "verse": "13.32",
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      "verse": "2.30",
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    {
      "verse": "2.23",
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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_2.13",
        "anandgiri_2.13"
      ],
      "score": 0.5,
      "english_rendering": "Just as the ātman (self), while remaining the single unchanging witness, passes through the three mutually distinct states — kaumāra (boyhood), yauvana (youth), and jarā (old age) — without itself being born or destroyed at each transition, so too the passage to a new body is merely the arrival of another state for the same unmodified ātman. Śaṅkara is precise: the self does not perish when childhood ends nor arise anew when youth begins; what is seen is only the successive acquisition of states by what is immovably changeless (avikṛiya). The dhīra (person of steady wisdom) who has grasped this does not fall into moha (confusion), though worldly grief arising from loss of pleasure or contact with pain may still appear — that secondary grief is the problem Kṛṣṇa addresses next.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.13",
        "vedantadeshika_2.13"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads the verse as an argument for steadfast resolve in varṇa-appropriate duty: just as the buddhi (discriminating intellect) of a wise person does not grieve when the self moves from kaumārāvasthā (boyhood-state) to yauvana (youth), recognizing that the ātman is unchanged, so the buddhimān (person of discernment) does not grieve when the self acquires a new body. The selves are nitya (eternal) but are bound by anādi-karma (beginningless karma) and hence necessarily contact the sense-objects — cold, heat, pleasure, pain — that accompany varṇa-prescribed action such as yuddha (warfare); these contacts are to be endured (kṣantavya) until one's scriptural duty is fulfilled. The verse thus grounds kainkarya (service) within Bhagavān's order: grief at bodily transition is precisely the delusion that blocks sva-varṇocita-karma (duty fitting one's station).",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.13",
        "jayatirtha_2.13"
      ],
      "score": 0.5,
      "english_rendering": "Madhva frames the verse as positive proof of the jīva's (individual soul's) existence as a distinct, indestructible īkṣitṛ (seer/witness): a material body cannot experience kaumāra and jarā, since at death consciousness departs with the vital currents (vāyu-ādi); therefore the experiencer is necessarily non-material and persists. He then turns polemical: the analogy of childhood-to-old-age surviving bodily change refutes Cārvāka materialism (deha eva ātmā), Buddhist momentariness (kṣaṇikaṃ vijñānam), and Jain middle-size soul theories in a single stroke — all are overturned by the self-luminous authority of Śruti, which alone establishes both nitya (eternity) and vibhutva (all-pervasiveness) of the ātman. The dhīra who holds firm against such kutarka (specious reasoning) does not grieve, because grief at bodily death presupposes the false belief that the eternal jīva — distinct from Brahman and fully dependent on Hari — can be destroyed.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.13"
      ],
      "score": 0.5,
      "english_rendering": "Having established in the preceding verses the *aśocyatā* (non-grievability) of the *ātman* by the argument of non-origination — *evam ātmanām aśocyatām anutpattyā upapādya* — Kṛṣṇa now states the *aśocyatā* of the *deha-ātmādi* (body, self, and the rest): *dehina iti*. By a *laukika-nidarśana* (worldly illustration): just as in *asmin sthūla-dehe* (this gross body) the *kaumārādy-avasthā-prāpti* (attainment of childhood and subsequent states) is *niyata* (ordained), so too *dehāntara-prāpti* — attainment of another body — is ordained for the *ātman*. Therefore the *dhīra* (the steady one) *na muhyati*, *na tatra śocati* — neither falls into confusion nor grieves over it. In the *puṣṭi-mārga* (path of grace), where Kṛṣṇa's *prasāda* (grace) governs all movement, the passage across bodies is as natural and un-lamentable as passage across the stages of a single life; the devoted *dhīra* simply abides in that trust.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.13"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara addresses an implicit objection: granted that Kṛṣṇa as Īśvara (Lord) transcends birth and death, yet birth and death of jīvas (individual selves) are empirically observed — does the verse resolve that? His answer turns on pratyabhijñāna (recognition-memory): the fact that one says 'sa eva aham' ('I am the same one') across radically different bodily states — child, adult, elder — proves that the ātman is not a product of those states. The passage to a new body at death, he notes, is supported by the phenomenon of jātamātra (the newborn) responding to stimuli through pūrva-saṃskāra (impressions from previous lives), which would be impossible if the ātman were new at birth. The dhīmān (wise one) who grasps this does not commit the error of thinking 'the ātman itself is born; the ātman itself has died.'",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.13"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana mounts the most architecturally elaborate response in the panel, refuting five rival positions — Cārvāka (body-only ātman), partial-materialists (ātman = senses + mind + prāṇa), Buddhist momentary-consciousness, Digambara Jain (body-sized soul), and Nyāya-Vaiśeṣika aṇu-ātman (atomic soul) — before affirming that only vibhu (all-pervading) nitya (eternal) ātman accommodates the unbroken pratyabhijñāna across all three states and across bodies in dream and yogic vision. His synthesizing move: if the ātman were merely co-extensive with each sequential body, the recognition 'I, who knew my parents in youth, now know my grandchildren in old age' would be impossible; but that recognition holds, and therefore the 'I' is neither atomic nor bounded nor momentary. The dhīra, recognizing no real distinction between slayer and slain because all bodies share one bhokta (experiencer), does not fall into the confusion Arjuna exhibits — and this jñāna, held with Kṛṣṇa-bhakti (devotion), is the complete resolution.",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
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    {
      "list": "प्राप्त",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.19",
        "4.2",
        "18.50"
      ]
    },
    {
      "list": "स्वप्न",
      "role": "supporting",
      "other_verses_in_list": [
        "6.16",
        "6.17",
        "18.35"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
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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": [
          "muhyati: muh -> √muh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If my personality, memories, and skills all live in my brain — a part of my body — what exactly is the 'self' that supposedly persists across bodies, and why should I believe it exists?",
    "I watch my parents age and sometimes barely recognize who they've become — their preferences, fears, even temperament have shifted. Is that the same person, and does this verse's logic help me think about that?",
    "People who have near-death experiences often report that fear of death dissolved afterward. Does this verse point at the same perceptual shift, or is it making a different claim?",
    "The verse says a dhīra (steady-minded person) does not grieve at bodily transition — but is suppressing grief at death healthy? Or is Kṛṣṇa pointing at something other than suppression?",
    "If the self is unchanged through childhood, adulthood, and old age, does that mean change and growth are purely physical and therefore ultimately unimportant?",
    "All six commentators agree the ātman persists — but they disagree sharply on whether it is one (Advaita), many and eternally distinct from God (Dvaita), or many and God's body (Viśiṣṭādvaita). Does the verse itself settle the question, or does it only open it?",
    "Modern neuroscience says there is no fixed 'self' — just a constantly revised narrative the brain constructs. Is that compatible with this verse, incompatible, or are they asking different questions?"
  ],
  "everyday_applications": {
    "advaita": "When you look at a childhood photograph and feel a strange mix of recognition and distance — 'that was me, yet I am so different' — Śaṅkara's reading names what holds those two together: the avikṛiya (unchanging) witness that was never the child's body nor the adult's body, but the awareness within both. The practical move is to deliberately rest attention in that witnessing rather than in the story of change. This does not eliminate grief; Śaṅkara explicitly allows worldly grief to remain — but it progressively loosens grief's claim to be the final word.",
    "viśiṣṭādvaita": "Rāmānuja's application is workday-practical: you are in a body bound to a role (sva-varṇa, or in contemporary terms, a legitimate responsibility — parent, professional, citizen), and within that role there will be unavoidable contact with duḥkha (difficulty). The Rāmānuja move is not to transcend the role but to perform it as kainkarya (service to Bhagavān) while accepting that its costs — physical, emotional, relational — are part of the structure. Grieving that the job is hard is moha (confusion); doing the job steadily, trusting the Lord's governance of outcomes, is the sthira-buddhi (stable intelligence) the verse names.",
    "dvaita": "Madhva's application addresses the modern person who has absorbed materialist assumptions so thoroughly that grief at loss feels like the only honest response. His move: examine the evidence for continuity that materialism cannot explain — the fact that you recognize yourself as continuous across sleep and waking, across illness that scrambled your cognition, across decades of cellular replacement. That recognition is not a brain process generating a story; it is the īkṣitṛ (seer) that is prior to the brain's story. Letting this sink in — not as a belief to adopt but as something to inspect — is the beginning of the dhīratva (steadiness) the verse commends.",
    "śuddhādvaita": "Vallabha's terse reading invites the simplest practice: notice how little drama the transition from one chapter of life to the next actually requires when it is accepted as niyata (ordained). A child who becomes a teenager does not mourn childhood in every waking moment; life moves and the self moves with it. The Puṣṭi-mārga coloring suggests treating the entire arc of a life — and its eventual close — with the same unresisting trust one might have in a season changing, because in Kṛṣṇa's economy all of it is prasāda (given grace), none of it accidental.",
    "bhakti": "Śrīdhara's pratyabhijñāna (recognition) insight is directly useful when accompanying the dying or grieving: the question 'is there anything of him left?' is answered not by speculating about afterlives but by pointing to the structure of recognition itself. The same 'I' that a person said while learning to walk, while falling in love, while being afraid at the end — that continuity across radically different states is the datum Śrīdhara isolates. Sitting with someone in grief and gently directing attention to what has been continuously recognized, rather than to what the body can no longer do, is his verse-practice made relational.",
    "advaita-bhakti": "Madhusūdana's synthesis carries the widest modern bandwidth because he explicitly dismantles five competing frameworks before landing on his own. The everyday application is intellectual: when you feel pulled between 'science says there is no self' and 'I cannot shake the feeling that there is something it is like to be me,' Madhusūdana names that tension as real — and shows that neither the materialist nor the atomist position can actually account for the unbroken recognitional thread. The devotional add: once this becomes clear, grief at another's death shifts from 'that person is gone' toward 'that configuration of Kṛṣṇa's one ātman has moved' — which does not cancel love or mourning, but changes their quality."
  },
  "primary_meaning": "Just as the same person passes from childhood through youth to old age in a single body, the self moves into another body at death, and the wise do not grieve at this."
}