{
  "verse_id": "2.52",
  "mūla": {
    "devanāgarī": "यदा ते मोह-कलिलं बुद्धिर् व्यतितरिष्यति | तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च",
    "iast": "yadā te moha-kalilaṃ buddhir vyatitariṣyati | tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 52",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yadā",
      "lemma": "yadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यदा"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "moha",
      "lemma": "moha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मोह"
    },
    {
      "surface_form": "kalilam",
      "lemma": "kalila",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कलिलम्"
    },
    {
      "surface_form": "buddhiḥ",
      "lemma": "buddhi",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धिः"
    },
    {
      "surface_form": "vyatitariṣyati",
      "lemma": "√vyatitṛ",
      "grammar": "future indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "व्यतिक्रमिष्यति अतिशुद्धभावमापत्स्यते इत्यर्थः",
          "school": "advaita",
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        },
        {
          "sense": "। तदा अस्मत्त इतः पूर्वं त्याज्यतया श्रुतस्य फलादेः इतः पश्चात् श्रोतव्यस्य च कृते स्वयम् एव निर्वेदं गन्तासि गमिष्यसि।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "अविवेकात्मकं कालुष्यं अहमिदं ममेदमित्याद्यज्ञानविलसितमतिगहनं व्यतिकमिष्यति",
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        }
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      "surface_devanagari": "व्यतितरिष्यति"
    },
    {
      "surface_form": "tadā",
      "lemma": "tadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तदा"
    },
    {
      "surface_form": "gantāsi",
      "lemma": "√gam",
      "grammar": "future indicative peri 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्राप्स्यसि निर्वेदं वैराग्यं श्रोतव्यस्य श्रुतस्य",
          "school": "advaita",
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            "sridhara"
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        },
        {
          "sense": "प्राप्तासि प्राप्नोषि",
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      "surface_devanagari": "गन्तासि"
    },
    {
      "surface_form": "nirvedam",
      "lemma": "nirveda",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निर्वेदम्"
    },
    {
      "surface_form": "śrotavyasya",
      "lemma": "śru",
      "grammar": "genitive neuter singular gdv noun",
      "senses_attested_in_panel": [
        {
          "sense": "श्रुतस्य",
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        },
        {
          "sense": "च कृते स्वयम्",
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        {
          "sense": "श्रुतस्यार्थस्य",
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    },
    {
      "surface_form": "śrutasya",
      "lemma": "√śru",
      "grammar": "genitive neuter singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "च तदा श्रोतव्यं श्रुतं",
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        },
        {
          "sense": "फलादेः इतः पश्चात् श्रोतव्यस्य",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
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        },
        {
          "sense": "च वेदादेः फलं प्राप्स्यसीत्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "च त्रैगुण्यस्य कर्मफलस्य निर्वेदं वैराग्यं प्राप्स्यसि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "च कर्मफलस्य निर्वेदं वैतृष्ण्यं गन्तासि प्राप्तासि प्राप्नोषि",
          "school": "advaita-bhakti",
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        }
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      "surface_devanagari": "श्रुतस्य"
    },
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      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    }
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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_2.52",
        "anandgiri_2.52"
      ],
      "score": 0.5,
      "english_rendering": "When your buddhi (discriminative intellect) has fully crossed the moha-kalila (the thick turbidity born of delusion that muddies the ātman-anātman distinction and drives the antaḥkaraṇa toward sense-objects), it will attain a state of absolute purity. At that precise moment you will arrive at nirveda (vairāgya, complete dispassion) toward all that has been heard and all that remains to be heard — for they will appear to you as entirely without fruit. This crossing of the moha-swamp is the gateway through which the buddhi, purified by karma-yoga, gains the viveka-jā-prajñā (wisdom born of discernment) that alone is the proximate cause of liberation."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.52"
      ],
      "score": 0.5,
      "english_rendering": "The sādhaka (aspirant) who acts in the manner described — performing karma as kainkarya (service) to Bhagavān — progressively sheds all kalmaṣa (defilement); when that purified buddhi finally transcends the moha-kalila, which is precisely the impurity that binds one to atyalpa-phala (the trivially small fruits that tempt the ego), Arjuna will of his own accord feel nirveda toward both what has already been heard and what has yet to be heard regarding such fruits. This self-arising vairāgya is the outward sign that the buddhi has been sufficiently refined to undertake the ātma-yāthātmya-jñāna-pūrvaka karma-anuṣṭhāna (action grounded in correct knowledge of the self's true nature), which is the hallmark of yoga-as-service."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.52",
        "jayatirtha_2.52"
      ],
      "score": 0.5,
      "english_rendering": "This verse answers how far a mumukṣu (liberation-seeker) must continue obligatory action: until the buddhi transcends the moha-swamp and obtains the nитarāṃ lābha (the supreme gain) that is nirveda — understood here not as mere vairāgya (detachment from world) but as the fullness that supervenes when all Vedic injunctions have fulfilled their purpose. In Dvaita's economy the jñāni does not become indifferent to hearing Hari's glories (ātmārāmā hi munayo... kurvant'yahaituikīṃ bhaktim — even the self-satisfied sages serve Hari by causeless bhakti); rather, nirveda here signifies that the fruits of past śravaṇa and of future śravaṇa regarding karma-phala are already secured, since Hari's bhakta, dwelling in graduated ānanda (tāratamya), has gone beyond the level where karma-phala is the prize."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.52"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha, commenting on verses 2.52–53 together, locates the turn within the buddhi's own settling: when the niścalā (unwavering) buddhi — carrying viśoka-dhairya (grief-free steadiness) — has already become vyavasāyātmikā (resolute in single-pointed intent), dispassion toward the entire trai-guṇya (the domain of the three guṇas) and its karma-phala arises naturally, not as a discipline imposed from outside. This nirvedam-vairāgyam means that the sādhaka ceases even the jijñāsā (the very curiosity to know or hear more) about what could be obtained from such action — the listening and the results belong to the realm of the guṇas, and the Puṣṭi-mārgī's buddhi, filled with Kṛṣṇa's prasāda-grace, no longer moves toward them. When that buddhi becomes truly acalā (immovable), yoga-svarūpa itself is attained."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.52"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads moha as deha-ādi-ātma-buddhi (the identification of the self with the body and its extensions), and kalila as 'dense thicket' — a term attested in lexicons signifying impenetrability. When Parameśvara's anugraha (grace from dedicated worship of the Lord) enables the buddhi to cross this dense thicket of body-identification, the sādhaka gains nirveda (vairāgya) toward both what has been heard and what is yet to be heard — meaning that neither pursuit nor enjoyment of those objects any longer tempts him. The verse thus places the Īśvara-ārādhana (worship of the Lord) as the operative mechanism: it is not self-effort alone but the prasāda of that worship that dissolves the moha-kalila."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.52"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana frames the verse as the answer to a practitioner's anxious question — 'when will my sattva-śuddhi (purification of being) come?' — and deliberately refuses to specify a fixed time: there is no kāla-niyama (time-rule) governing when purity matures. When the buddhi at last crosses the moha-kalila — that exquisitely deep (atirahana) avidyā-play of aham-idam-mama (I-this-mine identification), itself a product of rajas and tamas — it attains śuddha-bhāva (pure luminous being). At that moment the practitioner arrives at nirveda, the vaitṛṣṇya (freedom from craving) toward karma-phala whether already heard about or still to be heard — and it is this very nirveda that, per Śruti (parīkṣya lokān karmacitān... nirvēdam āyāt), signals the completion of antaḥkaraṇa-śuddhi, the inner-instrument purification that is the proximate ground for jñāna."
    }
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  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
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  "theme_list_memberships": [
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      "list": "बुद्धि",
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        "3.2",
        "3.3",
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        "3.42",
        "4.18",
        "5.17",
        "5.20",
        "5.28",
        "6.9",
        "6.21",
        "6.43",
        "7.4",
        "7.5",
        "7.10",
        "8.7",
        "10.4",
        "10.10",
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        "12.14",
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        "18.16",
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        "18.30",
        "18.31",
        "18.32",
        "18.37",
        "18.49",
        "18.57"
      ]
    },
    {
      "list": "श्रवण",
      "role": "supporting",
      "other_verses_in_list": [
        "4.33"
      ]
    },
    {
      "list": "श्रुत",
      "role": "supporting",
      "other_verses_in_list": [
        "2.29",
        "2.53",
        "11.2",
        "13.13",
        "13.25"
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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": [
          "vyatitariṣyati: vyatitṛ -> √vyatitṛ",
          "gantāsi: gam -> √gam",
          "śrutasya: śru -> √śru"
        ]
      }
    ]
  },
  "so_what_questions": [
    "The verse says buddhi 'crosses' the moha-kalila (turbidity of delusion) — does this crossing happen in one decisive moment (like waking from sleep) or is it a gradual thinning, and does the answer differ between the schools?",
    "All six schools treat nirveda as the downstream marker of a purified buddhi, not as a practice one cultivates directly — what does that imply for someone who is trying to 'manufacture' dispassion through willpower?",
    "Śrīdhara and Vallabha both invoke Parameśvara-prasāda (the Lord's grace) as the operative cause of crossing — how does that differ, structurally, from Śaṅkara's account where karma-yoga purifies the antaḥkaraṇa through the sādhaka's own viveka-jā-prajñā?",
    "Madhva insists that even after the buddhi crosses the moha-swamp the jñāni does NOT become indifferent to hearing Hari's glories — how does his reading of 'śruta-śrotavya' (the heard and the yet-to-be-heard) differ from Śaṅkara's, and which textual signal licenses each reading?",
    "The mūla specifies 'śrōtavyasya śrutasya ca' (of what is to be heard AND what has been heard) — what is the significance of including both tenses, and do the commentators treat past śravaṇa (hearing) and future śravaṇa as symmetrically disposable?",
    "Madhusūdana refuses to give a kāla-niyama (time-rule) for sattva-śuddhi — is this epistemically humble or does it risk leaving the sādhaka without a testable criterion for their own progress?",
    "BG 2.52 occupies a transitional position — it describes what happens when the buddhi matures, while 2.53 will describe the final settled state — how do the schools differ in reading these verses as sequence versus simultaneous arrival?"
  ],
  "everyday_applications": {
    "advaita": "Every time a decision feels urgent because of what others will think, recognize that urgency as moha-kalila (the turbidity of delusion) coating the antaḥkaraṇa. The Advaita practice is not to suppress the noise but to keep asking 'whose urgency is this?' — letting the ātman-anātman viveka (discrimination between self and not-self) slowly clarify the water. When you notice that a cherished goal or a feared outcome no longer grips you — not because you talked yourself out of it but because the grip simply released — that is the sign Śaṅkara points to: the buddhi has, in that domain, vyatitīrṇa (crossed) the swamp.",
    "viśiṣṭādvaita": "Rāmānuja's reading invites the practitioner to reframe every task at work or at home as kainkarya (service) offered to Bhagavān rather than a transaction yielding a personal return. Over months of this reframing, the excitement about promotions, recognition, or outcomes will begin to feel thinner — not forced thinness, but a natural nirdhūta-kalmaṣa (shedding of defilement). When a colleague takes credit for your work and you find yourself mildly curious rather than wounded, that equanimity is Rāmānuja's signal: the buddhi has been sufficiently purified to act from the yoga-lakṣaṇa (the characteristic mark of yoga-as-service) rather than from craving.",
    "dvaita": "Madhva's reading corrects a misreading common in modern spirituality: dispassion does not mean indifference to beauty, music, scripture, or Hari-kathā (stories of Hari). The Dvaita sādhaka continues to hear, relish, and seek out devotional content — because that śravaṇa is not a karma-phala-seeking act but an expression of causeless bhakti (ahaituikī bhakti). The practical test: if hearing a beautiful kirtan still opens your chest while negotiating a salary increase no longer consumes your nights, your nirveda is tracking correctly — you have become indifferent to petti-phala (trivial fruit) while remaining fully alive to Hari's mahimā (glories).",
    "śuddhādvaita": "Vallabha's reading places the turning-point inside the quality of the buddhi itself, not in external achievement. In daily life this means: instead of accumulating more techniques, more workshops, or more advice (all of which belong to the realm of the śrotavya — what is yet to be heard), the Puṣṭi-mārgī invites the buddhi to simply rest in Kṛṣṇa's prasāda-grace. When you notice that the impulse to research another solution or read another book has quietly dissolved — not through discipline but through a kind of natural saturation — the nirveda Vallabha describes is already present, and the buddhi is approaching its acalā-avasthā (immovable state) that opens into yoga-svarūpa.",
    "bhakti": "Śrīdhara's key contribution is the causal arrow: it is the Parameśvara-ārādhana (dedicated worship) that dissolves the deha-abhimāna (body-identification), not the reverse. For everyday practice this means: rather than trying to overcome ego-attachment through self-analysis, sustain a daily ritual of worship — pūjā (ritual offering), nāma-japa (repetition of the divine name), or satsaṅga (company of the wise) — and watch whether the body-identified anxieties thin on their own. The criterion Śrīdhara gives is practical: you will know the thicket has been crossed when the question 'what will I get from this?' no longer arises as you sit down to pray, study, or serve.",
    "advaita-bhakti": "Madhusūdana's refusal of a kāla-niyama (time-rule) is itself practical counsel: stop measuring your spiritual progress by elapsed calendar time, and instead watch for qualitative shifts in the antaḥkaraṇa. The sign is vaitṛṣṇya (freedom from craving) — not a forced detachment but the natural evaporation of the aham-idam-mama complex (I-this-mine overlay) that previously made every outcome feel personally momentous. In daily terms: when a project failure at work registers as information rather than as a verdict on your worth, and when planning for next year's success no longer carries the same charge of necessity, the antaḥkaraṇa-śuddhi Madhusūdana describes is underway — the buddhi is crossing the moha-swamp, even if no date was fixed for the crossing."
  },
  "primary_meaning": "When your mind crosses through the dense fog of delusion, you will feel a deep dispassion toward everything you have heard and everything yet to be heard."
}