{
  "verse_id": "5.15",
  "mūla": {
    "devanāgarī": "नादत्ते कस्य चित् पापं न चैव सुकृतं विभुः | अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः",
    "iast": "nādatte kasya cit pāpaṃ na caiva sukṛtaṃ vibhuḥ | ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 15",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "ādatte",
      "lemma": "√ādā",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आदत्ते"
    },
    {
      "surface_form": "kasya",
      "lemma": "ka",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कस्य"
    },
    {
      "surface_form": "cit",
      "lemma": "cit",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चित्"
    },
    {
      "surface_form": "pāpam",
      "lemma": "pāpa",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पापम्"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "sukṛtam",
      "lemma": "sukṛta",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सुकृतम्"
    },
    {
      "surface_form": "vibhuḥ",
      "lemma": "vibhu",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। किमर्थं तर्हि भक्तैः पूजादिलक्षणं यागदानहोमादिकं च सुकृतं प्रयुज्यते इत्याह अज्ञानेन आवृतं ज्ञानं विवेकविज्ञानम् तेन म",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "न क्वाचित्कः न देवादिदेहाद्यसाधारणदेशः अत",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "परमेश्वरः कस्यचिज्जीवस्य पापं सुकृतं",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विभुः"
    },
    {
      "surface_form": "ajñānena",
      "lemma": "ajñāna",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आवृतं ज्ञानं विवेकविज्ञानम् तेन मुह्यन्ति करोमि कारयामि भोक्ष्ये भोजयामि इत्येवं मोहं गच्छन्ति अविवेकिनः संसारिणो जन्तव",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आवृतं ज्ञानम् ज्ञानविरोधिना पूर्वपूर्वकर्मणा स्वफलानुभवयोग्यत्वाय अस्य ज्ञानम् आवृतं संकुचितम् तेन ज्ञानावरणरूपेण कर्मण",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अज्ञानेन"
    },
    {
      "surface_form": "āvṛtam",
      "lemma": "√āvṛ",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आवृतम्"
    },
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "surface_form": "tena",
      "lemma": "tena",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तेन"
    },
    {
      "surface_form": "muhyanti",
      "lemma": "√muh",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "करोमि कारयामि भोक्ष्ये भोजयामि इत्येवं मोहं गच्छन्ति अविवेकिनः संसारिणो जन्तवः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। भगवति वैषम्यं मन्यन्त इत्यर्थः।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "प्रमातृप्रमेयप्रमाणकर्तृकर्मकरणभोक्तृभोग्यभोगाख्यनवविधसंसाररूपं मोहमतस्मिंस्तदवभासरूपं विक्षेपं गच्छन्ति जन्तवो जननशीला",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मुह्यन्ति"
    },
    {
      "surface_form": "jantavaḥ",
      "lemma": "jantu",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जन्तवः"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "4.36",
      "type": "cross-chapter thematic parallel",
      "score": 0.9102,
      "feature_breakdown": {
        "cosine": 0.8602,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.7864,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "5.16",
      "type": "next-verse continuation",
      "score": 0.91,
      "feature_breakdown": {
        "cosine": 0.85,
        "theme_graph": 3.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.7373,
        "stem_prefix": 3.0
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    },
    {
      "verse": "16.4",
      "type": "long-distance thematic echo",
      "score": 0.907,
      "feature_breakdown": {
        "cosine": 0.847,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.2096,
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    {
      "verse": "14.16",
      "type": "long-distance thematic echo",
      "score": 0.9054,
      "feature_breakdown": {
        "cosine": 0.8454,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.7373,
        "stem_prefix": 4.0
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    },
    {
      "verse": "14.17",
      "type": "long-distance thematic echo",
      "score": 0.9032,
      "feature_breakdown": {
        "cosine": 0.8432,
        "theme_graph": 1.0,
        "vocative": 0.0,
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        "lemma_overlap": 9.2628,
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    },
    {
      "verse": "10.4",
      "type": "cross-chapter thematic parallel",
      "score": 0.8989,
      "feature_breakdown": {
        "cosine": 0.8489,
        "theme_graph": 1.0,
        "vocative": 0.0,
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        "lemma_overlap": 7.8548,
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    },
    {
      "verse": "3.41",
      "type": "cross-chapter thematic parallel",
      "score": 0.8954,
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        "cosine": 0.8554,
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        "lemma_overlap": 3.6536,
        "stem_prefix": 3.0
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    },
    {
      "verse": "14.8",
      "type": "long-distance thematic echo",
      "score": 0.8948,
      "feature_breakdown": {
        "cosine": 0.8348,
        "theme_graph": 2.0,
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        "lemma_overlap": 8.7905,
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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_5.15",
        "anandgiri_5.15"
      ],
      "score": 0.5,
      "english_rendering": "The all-pervading (vibhu) Lord neither accepts the sin nor the merit of any being whatsoever — not even of devoted worshippers. Knowledge (jñāna), the capacity of discrimination (viveka-vijñāna), is veiled by ignorance (ajñāna); by that veil, worldly creatures fall into delusion, generating the false sense 'I act, I cause others to act, I will enjoy, I will make others enjoy.'"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.15",
        "vedantadeshika_5.15"
      ],
      "score": 0.5,
      "english_rendering": "The Lord does not remove the suffering (pāpa) of one's beloved — say, a son — nor does He remove the happiness (sukṛta) of one regarded as an adversary. Being vibhu, He is wholly impartial, belonging to no one's faction. All experience is the result of vāsanā (latent impressions); prior karma shrinks and concentrates the soul's natural knowledge (saṃkucitam), producing identification with particular bodies (devādi-deha-saṃyoga) and hence the wheel of rebirth."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.15",
        "jayatirtha_5.15"
      ],
      "score": 0.5,
      "english_rendering": "The Lord — eternally distinct from all jīvas — neither accumulates their sin nor their merit as His own. As the independent (vibhu) sovereign, He acts as the inner impeller (antaryāmin) of all action, yet remains utterly uncontaminated. Creatures are bewildered because their innate knowledge of their own complete dependence (pāratantrya) on Hari is covered by primal ignorance."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.15"
      ],
      "score": 0.5,
      "english_rendering": "Because the Lord is the ultimate agent (kārayitṛ) and all capacities — intellect (buddhi), senses (indriya), mind (manas), breath (prāṇa) — are His own powers, He neither participates in nor enjoys the fruits of sin or merit as an independent recipient. The ātmans of creatures are His own śaktis (twelve chief powers), subject to His command (ājñākāriṇyaḥ). They fall into confusion (muhyanti) because their self-knowledge (svarūpa-jñāna) is veiled by avidyā's first layer (prathama-parvan), and subsequent layers — identification with body, sense, mind — compound the delusion."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.15"
      ],
      "score": 0.5,
      "english_rendering": "The Lord, even as the ultimate impeller (prayojaka) of all action, does not accept the sin or merit of any creature. The reason: vibhu means 'completely full, desireless' (āptakāma). He would only take on karmic results if He acted from personal want, but He has none. His governance follows each being's prior karma through His inscrutable power (acintyā nijamāyā). That creatures imagine partiality in God — favour for devotees, punishment for others — is itself the mark of ajñāna: they mistake the corrective grace inherent in punishment for inequity."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.15"
      ],
      "score": 0.5,
      "english_rendering": "In ultimate truth (paramārthatah), the all-pervading Lord accepts neither sin nor merit of any jīva, because at that level the jīva has no real agency and the Lord has no real causal-ship. The śruti and smṛti texts that seem to show Īśvara directing souls toward good or ill worlds describe only vyāvahārika (conventional) reality. Ajñāna — the māyā possessing both concealing power (āvaraṇa-śakti) and projecting power (vikṣepa-śakti) — veils the eternal, self-luminous, non-dual awareness (nityaṃ svaprakāśam saccidānanda-rūpam advitīyam). By this veil creatures superimpose the nine-fold saṃsāra: knower, known, knowledge; doer, deed, instrument; enjoyer, enjoyed, enjoyment."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26",
        "3.28",
        "4.42",
        "5.10",
        "5.16",
        "10.11",
        "13.11",
        "14.8",
        "14.16",
        "16.4",
        "16.15"
      ]
    },
    {
      "list": "अज्ञानेन",
      "role": "supporting",
      "other_verses_in_list": [
        "5.16"
      ]
    },
    {
      "list": "कश्चन",
      "role": "supporting",
      "other_verses_in_list": [
        "3.18",
        "6.2",
        "7.26",
        "8.27"
      ]
    },
    {
      "list": "जन्तवः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.19",
        "5.23"
      ]
    },
    {
      "list": "ज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.1",
        "3.2",
        "3.3",
        "3.26",
        "3.32",
        "3.33",
        "3.39",
        "3.40",
        "3.41",
        "4.6",
        "4.10",
        "4.19",
        "4.21",
        "4.23",
        "4.27",
        "4.28",
        "4.33",
        "4.34",
        "4.36",
        "4.37",
        "4.38",
        "4.39",
        "4.41",
        "4.42",
        "5.16",
        "5.17",
        "6.8",
        "6.46",
        "7.2",
        "7.6",
        "7.15",
        "7.16",
        "7.17",
        "7.18",
        "7.19",
        "7.20",
        "9.1",
        "9.12",
        "9.15",
        "9.24",
        "10.4",
        "10.5",
        "10.11",
        "10.25",
        "10.38",
        "12.12",
        "12.13",
        "12.14",
        "13.2",
        "13.11",
        "13.17",
        "13.18",
        "13.35",
        "14.1",
        "14.2",
        "14.6",
        "14.8",
        "14.9",
        "14.11",
        "14.16",
        "14.17",
        "15.10",
        "15.15",
        "16.1",
        "16.4",
        "16.15",
        "18.18",
        "18.19",
        "18.20",
        "18.21",
        "18.42",
        "18.50",
        "18.63",
        "18.70",
        "18.72"
      ]
    },
    {
      "list": "प्रभुः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.14",
        "9.18"
      ]
    },
    {
      "list": "सर्वस्य",
      "role": "supporting",
      "other_verses_in_list": [
        "2.30",
        "3.40",
        "7.25",
        "8.9",
        "10.8",
        "13.17",
        "15.15",
        "17.3",
        "17.7"
      ]
    }
  ],
  "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": [
          "ādatte: ādā -> √ādā",
          "āvṛtam: āvṛ -> √āvṛ",
          "muhyanti: muh -> √muh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the Lord neither punishes nor rewards, why does Śrīdhara insist that punishment is itself a form of grace — and what does that imply about how we understand suffering?",
    "Rāmānuja says knowledge is literally 'contracted' (saṃkucita) by prior karma, not destroyed. Does that mean ignorance is reversible by degree rather than all-or-nothing — and what practice follows from that?",
    "Madhusūdana distinguishes two levels of truth: at the ultimate level God is not the causer, yet scripture 'seems' to show causation. When should a practitioner operate at which level?",
    "Vallabha says even avidyā is Kṛṣṇa's own instrument (His 'body'). Does that make ignorance something to surrender into rather than fight against — and how does that differ from quietism?",
    "Śaṅkara says the delusion consists specifically in the quadruple claim 'I act / I make others act / I enjoy / I make others enjoy.' Which of these four is the hardest to relinquish, and why?",
    "All six schools agree the Lord is vibhu — all-pervading and unscarred by karma. Does this description counsel detachment, active engagement, or both — and which school gives the clearest guidance?",
    "If the five-layer veil in Vallabha's reading is itself divinely constructed, what does 'liberation' mean — escaping the veil, or seeing through it while remaining inside it?"
  ],
  "everyday_applications": {
    "advaita": "When you take credit for a success or flagellate yourself over a failure, notice the quadruple claim Śaṅkara names: 'I did / I caused / I will enjoy / I will make enjoy.' Treat that four-part assertion as a diagnostic: the moment it appears, viveka (discrimination) has gone offline. The practice is not indifference but accurate seeing — neither ownership nor abdication.",
    "viśiṣṭādvaita": "Rāmānuja's image of saṃkucita (contracted) knowledge gives a practical gauge: when your awareness of others — their full personhood, their irreducibility to your narrative about them — shrinks, that is precisely the contraction the verse describes. Intentional kainkarya (service without agenda) is the specific antidote because it expands rather than contracts the relational field.",
    "dvaita": "The Dvaita frame offers clarity for situations of injustice: the Lord's non-receipt of karma does not mean karma is unreal or consequences do not follow. Because the jīva is pāratantra (wholly dependent), moral accountability is fully the jīva's — there is no 'God took it from me.' Act as if every choice deposits directly into your own account, under Hari's impartial ledger.",
    "śuddhādvaita": "Vallabha's pañca-parvā (five-layer) avidyā maps onto how a single bad mood can cascade — first a vague unease, then body-identification, then sense-craving, then mental narrative, then a full identity crisis. Recognizing the layers is itself partial freedom. The Puṣṭi-mārga response: rather than dismantling the layers by force, offer each layer — body, breath, mind — back to Kṛṣṇa, because they are already His śaktis.",
    "bhakti": "Śrīdhara's āptakāma gloss — the Lord as one who wants nothing — is a mirror for a concrete life-skill: when you notice yourself 'keeping score' in a relationship (who owes whom, who hurt whom), that score-keeping is ajñāna in real time. The one who needs nothing from the exchange can act most freely. Practice finding a single daily interaction where you respond from fullness rather than deficit.",
    "advaita-bhakti": "Madhusūdana's nine-fold saṃsāra (knower/known/knowledge; doer/deed/instrument; enjoyer/enjoyed/enjoyment) provides a checklist for sticky mental states. When you loop on a past event, identify which of the nine roles you are replaying most intensely. That identification does not dissolve the loop instantly, but it moves the problem from the personal ('why did this happen to me?') to the structural ('this is vikṣepa doing its job') — which is the first step toward the Advaita-bhakti resolution: rest the whole structure in Kṛṣṇa."
  },
  "primary_meaning": "The all-pervading Lord takes on no one's sin or merit; ignorance covers knowledge, and by that covering creatures fall into confusion."
}