{ "verse_id": "5.25", "mūla": { "devanāgarī": "लभन्ते ब्रह्म-निर्वाणम् ऋषयः क्षीण-कल्मषाः | छिन्न-द्वैधा यतात्मानः सर्व-भूत-हिते रताः", "iast": "labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ | chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ", "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 25", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "labhante", "lemma": "√labh", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "ब्रह्मनिर्वाणं मोक्षम् ऋषयः सम्यग्दर्शिनः संन्यासिनः क्षीणकल्मषाः क्षीणपापाः निर्दोषाः छिन्नद्वैधाः छिन्नसंशयाः यतात्मा", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "।उक्तगुणानां ब्रह्म अत्यन्तसुलभम् इत्याह", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "।यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः। तत्र को मोहः कः शोक एकत्वमनुपश्यतः।। इति श्रुतेः। बहुवचनंतद्यो यो देवानाम् इत", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "लभन्ते" }, { "surface_form": "brahma", "lemma": "brahman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ब्रह्म" }, { "surface_form": "nirvāṇam", "lemma": "nirvāṇa", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "निर्वाणम्" }, { "surface_form": "ṛṣayaḥ", "lemma": "ṛṣi", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "सम्यग्दर्शिनः संन्यासिनः क्षीणकल्मषाः क्षीणपापाः निर्दोषाः छिन्नद्वैधाः छिन्नसंशयाः यतात्मानः संयतेन्द्रियाः सर्वभूतहित", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "द्रष्टारः आत्मावलोकनपरा ये एवंभूताः ते क्षीणा शेषात्मप्राप्तिविरोधि कल्मषाः ब्रह्मनिर्वाणं लभन्ते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "सम्यग्दर्शिनः क्षीणं कल्मषं येषां छिन्नं द्वैधं संशयो येषां यत संयत आत्मा चित्तं येषां सर्वेषां भूतानां हिते रताः कृपाल", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "सूक्ष्मवस्तुविवेचनसमर्थाः संन्यासिनः ततः श्रवणादिपरिपाकेन छिन्नद्वैधा निवृतसर्वसंशयाः ततो निदिध्यासनपरिपाकेन संयतात्मान", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "ऋषयः" }, { "surface_form": "kṣīṇa", "lemma": "√kṣi", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्षीण" }, { "surface_form": "kalmaṣāḥ", "lemma": "kalmaṣa", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "ब्रह्मनिर्वाणं लभन्ते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "कल्मषाः" }, { "surface_form": "chinna", "lemma": "√chid", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "छिन्न" }, { "surface_form": "dvaidhāḥ", "lemma": "dvaidha", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "द्वैधाः" }, { "surface_form": "yata", "lemma": "√yam", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यत" }, { "surface_form": "ātmānaḥ", "lemma": "ātman", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानः" }, { "surface_form": "sarva", "lemma": "sarva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्व" }, { "surface_form": "bhūta", "lemma": "bhūta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूत" }, { "surface_form": "hite", "lemma": "hita", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [ { "sense": "आनुकूल्ये रताः अहिंसका इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "रताः कृपालवस्ते ब्रह्मनिर्वाणं मोक्षं लभन्ते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "हिते" }, { "surface_form": "ratāḥ", "lemma": "√ram", "grammar": "nominative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "सर्वेषां भूतानां हिते आनुकूल्ये रताः अहिंसका इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्मवत् सर्वेषां भूतानां हितेषु निरताः ऋषयः द्रष्टारः आत्मावलोकनपरा ये एवंभूताः ते क्षीणा शेषात्मप्राप्तिविरोधि कल्मषाः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "कृपालवस्ते ब्रह्मनिर्वाणं मोक्षं लभन्ते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "रताः" } ], "intertextual_panel": [ { "verse": "2.72", "type": "cross-chapter thematic parallel", "score": 0.9145, "feature_breakdown": { "cosine": 0.8445, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.5708, "stem_prefix": 6.0 } }, { "verse": "18.54", "type": "long-distance thematic echo", "score": 0.914, "feature_breakdown": { "cosine": 0.854, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.5265, "stem_prefix": 5.0 } }, { "verse": "5.26", "type": "next-verse continuation", "score": 0.9073, "feature_breakdown": { "cosine": 0.8473, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.7635, "stem_prefix": 5.0 } }, { "verse": "5.21", "type": "thematic-cluster continuation", "score": 0.9021, "feature_breakdown": { "cosine": 0.8421, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.9769, "stem_prefix": 5.0 } }, { "verse": "5.24", "type": "next-verse continuation", "score": 0.9021, "feature_breakdown": { "cosine": 0.8421, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.4212, "stem_prefix": 5.0 } }, { "verse": "12.4", "type": "long-distance thematic echo", "score": 0.9007, "feature_breakdown": { "cosine": 0.8407, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.3438, "stem_prefix": 5.0 } }, { "verse": "12.13", "type": "long-distance thematic echo", "score": 0.8976, "feature_breakdown": { "cosine": 0.8376, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.3329, "stem_prefix": 5.0 } }, { "verse": "6.29", "type": "shared-vocabulary echo", "score": 0.8941, "feature_breakdown": { "cosine": 0.8541, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.6392, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_5.25", "anandgiri_5.25" ], "score": 0.5, "english_rendering": "Those seers (ṛṣis) who have burned away all impurity (kṣīṇa-kalmaṣa) and severed doubt (chinna-dvaidha) attain brahma-nirvāṇa — extinction into Brahman — which Śaṅkara identifies as mokṣa: not a destination reached but the recognition of what was never absent. The restraint of the sense-complex (yatātmā) and compassionate non-harm toward all beings (sarva-bhūta-hite ratāḥ) are conditions of fitness, not acts of merit, because the jñāna already present requires only the removal of the veil. The plural 'they attain' (labhante) signals, per Śaṅkara, a canonical rule — whichever aspirants fulfill these marks, without exception, realize the non-dual Brahman.", "divergence_note": "Śaṅkara: 'ṛṣayaḥ samyag-darśinaḥ sannyāsinaḥ... ahiṃsakā ity arthaḥ' — the seers are the right-seeing renouncers; their non-harm is the outer face of inner non-difference." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_5.25", "vedantadeshika_5.25" ], "score": 0.5, "english_rendering": "Rāmānuja reads the verse as a ladder: the dvandvas (chinna-dvaidha) are heat-cold pairs, not abstract doubts, and liberation from them is the fruit of sustained ātma-awareness (yatātmā — mind fixed on the self alone). The ṛṣis are 'seers of the ātman' (draṣṭāraḥ ātmāvalokanapara), and their 'delight in the welfare of all beings' (sarva-bhūta-hita) is not generic kindness but the recognition that every being is an ātman housed within Bhagavān. Once the obstacles to the remaining connection with Brahman dissolve (kṣīṇa-śeṣātma-prāpti-virodhi-kalmaṣa), brahma-nirvāṇa is reached — meaning the ātman rests in its natural mode of eternal kainkarya within the qualified Whole.", "divergence_note": "Rāmānuja: 'kṣīṇā śeṣātma-prāpti-virodhi kalmaṣāḥ brahma-nirvāṇaṃ labhante' — the impurity that blocks the ātman's realization of its servant-nature is what dissolves, not the ātman's individuality." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_5.25", "jayatirtha_5.25" ], "score": 0.5, "english_rendering": "For Madhva, the verse announces a strict ontological sequence: sin first declines (pāpa-kṣaya), enabling the severing of dvaidha (dvaidha = either doubt or categorical error/viparīta, per his cited verse), after which the mind becomes 'long' — dīrgha-manasaḥ, expansive in omniscient alignment with Hari's will. The plural 'seers' (ṛṣayaḥ) denotes souls of particular adhikāra (qualification) who have been granted this progression by Hari's grace, not by independent effort. Brahma-nirvāṇa is the state in which the jīva, irreducibly distinct, abides in undivided devotion to the supreme; Madhva's citation — 'kṣīṇa-pāpā mahā-jñānā jāyante gata-saṃśayāḥ' — makes the dependence on grace explicit.", "divergence_note": "Madhva: 'dvaidhā-bhāvo dvaidham — saṃśayo viparyayo vā' — dvaidha is specifically named as either doubt or perverse inversion; its cessation requires prior sin-destruction, confirming the sequential, grace-mediated path." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_5.25" ], "score": 0.5, "english_rendering": "Vallabha is conspicuously brief: the ṛṣis here are mantra-seers (mantra-draṣṭāraḥ), made omniscient (sarvajñā) through Kṛṣṇa's revelation, and they attain brahma-ānanda — Vallabha substitutes ānanda for nirvāṇa, signaling that liberation in Puṣṭi-mārga is blissful entry into Kṛṣṇa's own joy, not the extinction of a flame. The conditions (chinna-saṃśaya, yatātmā) are the marks of those on whom Kṛṣṇa bestows his grace freely (puṣṭi), not the fruits of human effort alone. The verse is cited to validate the conduct of the sat-jana as precedent, not as a prescription to be followed by effort.", "divergence_note": "Vallabha: 'ṛṣayo mantra-draṣṭāraḥ sarvajñā bhūtvā... brahma-ānandaṃ labhante' — the replacement of 'nirvāṇa' with 'ānanda' is the hermeneutic key distinguishing Śuddhādvaita from all other schools here." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_5.25" ], "score": 0.5, "english_rendering": "Śrīdhara's gloss is concise and heart-centered: the ṛṣis are samyag-darśinaḥ (right-seeing), their impurity has subsided, their doubt is severed, their mind is restrained, and — crucially — they are kṛpāluḥ, compassionate. Śrīdhara introduces 'compassion' (kṛpā) as the inner quality animating sarva-bhūta-hita, not merely abstract non-harm: these seers feel for all beings. Brahma-nirvāṇa is glossed as mokṣa, with no further metaphysical elaboration, leaving the rendering devotionally open — the emphasis falls on the person of the seer, whose inner purity and outward compassion jointly constitute the condition for liberation.", "divergence_note": "Śrīdhara: 'sarvabhūtānāṃ hite ratāḥ kṛpāluvas te brahma-nirvāṇaṃ mokṣaṃ labhante' — the one word kṛpāluḥ (compassionate ones) that Śrīdhara adds is absent in Śaṅkara's bhāṣya and marks his devotional inflection." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_5.25" ], "score": 0.5, "english_rendering": "Madhusūdana gives the most developmental reading: the verse encodes a four-stage progression — (1) yajña and ritual remove coarse impurity; (2) inner-organ purification (antaḥkaraṇa-śuddhi) produces the ṛṣi capacity for subtle discrimination; (3) śravaṇa-parīpāka (ripening of hearing) severs all doubt; (4) nididhyāsana-parīpāka (ripening of contemplation) makes the mind one-pointed on Paramātman. Those who have traversed all four, and who — by seeing non-duality — are naturally harmless (hiṃsā-śūnya), are the brahma-vidas who attain brahma-nirvāṇa. The śruti he cites ('yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ — ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ') is the Īśāvāsya pivot: the person who knows oneness cannot harm, because all beings are already seen as the Self.", "divergence_note": "Madhusūdana: 'nididhyāsana-parīpākena saṃyatātmānaḥ paramātmany evaikāgra-cittāḥ... brahma-vido brahma-nirvāṇaṃ labhante' — the four-stage ladder is unique to his commentary and absent from all other schools' glosses on this verse." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Tāta", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "ब्रह्म", "role": "supporting", "other_verses_in_list": [ "1.1", "2.72", "3.14", "3.15", "4.21", "4.24", "4.25", "4.31", "4.32", "5.6", "5.10", "5.19", "5.20", "5.21", "5.24", "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", "18.50", "18.53", "18.54" ] }, { "list": "यतात्मा", "role": "supporting", "other_verses_in_list": [ "12.13", "12.14" ] }, { "list": "लभन्ते", "role": "supporting", "other_verses_in_list": [ "2.32", "9.21" ] } ], "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": [ "labhante: labh -> √labh", "kṣīṇa: kṣi -> √kṣi", "chinna: chid -> √chid", "yata: yam -> √yam", "ratāḥ: ram -> √ram" ] } ] }, "so_what_questions": [ "If brahma-nirvāṇa (brahma-nirvāṇa = extinction in Brahman) is the fruit for seers who are already kṣīṇa-kalmaṣa (sin-exhausted), does the verse describe a goal to pursue or merely certify a state already arrived at — and how does your school adjudicate that difference?", "Śaṅkara says 'right-seeing renouncers' (samyag-darśinaḥ sannyāsinaḥ) — Madhusūdana says householders who complete the four-stage ladder qualify; does renunciation of social role matter, or only inner renunciation?", "The verse pairs self-restraint (yatātmā) with universal welfare (sarva-bhūta-hita): is the external compassion a cause of liberation, a sign of it, or merely an incidental mark of the liberated person?", "Vallabha swaps nirvāṇa for ānanda — is this a correction of the Gītā's vocabulary, an expansion of it, or a legitimate school-reading of the compound brahma-nirvāṇa that other schools have over-literalized?", "Madhva makes pāpa-kṣaya logically prior to chinna-dvaidha — does the verse's grammar actually require a sequence, or is Madhva importing his theology of grace-mediated purification into a verse that lists conditions without ordering them?", "The word ṛṣi (seer) appears: is it a caste/ritual category (mantra-draṣṭā per Vallabha), a moral category (non-harming compassionate person per Śrīdhara), or a cognitive category (right-seeing, samyag-darśin per Śaṅkara)?", "All six schools agree the plural labhante (they attain) is significant — but do they agree that 'attaining' brahma-nirvāṇa is an event, a recognition, a gift, or a realization of what was always the case?" ], "everyday_applications": { "advaita": "Practice 'screen-fasting' one hour daily not as discipline but as inquiry: notice what remains when inputs stop. The residual awareness that persists without stimulation is closer to the substrate Śaṅkara points at than any formal meditation posture. The point is recognition, not acquisition — so the only question is whether the veiling activity has thinned enough to see what was never absent.", "viśiṣṭādvaita": "Before acting on irritation toward another person, pause to locate the ātman in them — not metaphorically, but as the Rāmānujan exercise of seeing each person as a conscious self housed within Bhagavān. This is what sarva-bhūta-hita concretely means in the workplace: the colleague who blocks a project is a dvandva-bound ātman, just as you are, and treating them as such is kainkarya (service) in disguise.", "dvaita": "Identify one recurring pattern of viparīta-jñāna (inverted cognition) — a story you tell yourself that persistently contradicts evidence, perhaps about your own worth or another's motives. Madhva's dvaidha is specifically named as either doubt or perverse inversion. The Dvaitist prescription is not introspection alone but surrender to Hari's corrective vision: the practice is daily pāṭha (recitation of Hari's names) that gradually erodes the inversion rather than the meditator fixing themselves by willpower.", "śuddhādvaita": "Vallabha's mantra-draṣṭā framing suggests that any moment of spontaneous creative seeing — a child's drawing, a musician's improvisation, an engineer's sudden solution — carries the quality of ṛṣi-vision when offered back to Kṛṣṇa rather than claimed. The Puṣṭi practice here is to annotate one creative act per day with the phrase 'tava prasāda' (your grace) as a literal training in seeing all vision as received, not produced.", "bhakti": "Śrīdhara's single added word kṛpāluḥ (compassionate) reframes the entire verse as an ethics of feeling, not just action. The everyday application is to notice the difference between performing a kind act and actually feeling the other's situation. One practical method: before any helping interaction (customer, colleague, family), take three breaths oriented toward 'what is it like to be them right now' — this is the inner posture that makes sarva-bhūta-hita (welfare of all beings) a lived quality rather than a moral rule.", "advaita-bhakti": "Madhusūdana's four-stage ladder maps onto modern learning design: coarse-level habit change (yajña-analogues like diet, sleep, digital hygiene) precedes subtle discrimination, which precedes consistent śravaṇa of wisdom sources, which precedes nididhyāsana (deep integration). The practical implication is sequencing: people who skip to contemplation without the antaḥkaraṇa-śuddhi (inner-organ purification) stages will find their practice volatile. Audit which stage is actually load-bearing for you right now and work there before escalating." }, "primary_meaning": "Seers who have burned away sin, cut through doubt, restrained the mind, and live for the good of all beings attain liberation in Brahman." }