{
  "verse_id": "5.26",
  "mūla": {
    "devanāgarī": "काम-क्रोध-वियुक्तानां यतीनां यत-चेतसाम् | अभितो ब्रह्म-निर्वाणं वर्तते विदितात्मनाम्",
    "iast": "kāma-krodha-viyuktānāṃ yatīnāṃ yata-cetasām | abhito brahma-nirvāṇaṃ vartate viditātmanām",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 26",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "kāma",
      "lemma": "kāma",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "काम"
    },
    {
      "surface_form": "krodha",
      "lemma": "krodha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्रोध"
    },
    {
      "surface_form": "viyuktānām",
      "lemma": "vi-√yuj",
      "grammar": "genitive masculine plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वियुक्तानाम्"
    },
    {
      "surface_form": "yatīnām",
      "lemma": "yati",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यतीनाम्"
    },
    {
      "surface_form": "yata",
      "lemma": "√yam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत"
    },
    {
      "surface_form": "cetasām",
      "lemma": "cetas",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चेतसाम्"
    },
    {
      "surface_form": "abhitas",
      "lemma": "abhitas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अभितस्"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "nirvāṇam",
      "lemma": "nirvāṇa",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निर्वाणम्"
    },
    {
      "surface_form": "vartate",
      "lemma": "√vṛt",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "विदितात्मनां विदितः ज्ञातः आत्मा येषां ते विदितात्मानः तेषां विदितात्मनां सम्यग्दर्शिनामित्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। एवंभूतानां हस्तस्थं ब्रह्मनिर्वाणम् इत्यर्थः।उक्तं कर्मयोगं स्वलक्ष्यभूतयोगशिरस्कम् उपसंहरति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "नित्यत्वात् नतु भविष्यति साध्यत्वाभावात्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "वर्तते"
    },
    {
      "surface_form": "vidita",
      "lemma": "√vid",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विदित"
    },
    {
      "surface_form": "ātmanām",
      "lemma": "ātman",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मनाम्"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "5.25",
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    {
      "verse": "18.53",
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    {
      "verse": "5.21",
      "type": "thematic-cluster continuation",
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    },
    {
      "verse": "16.12",
      "type": "long-distance thematic echo",
      "score": 0.9034,
      "feature_breakdown": {
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    },
    {
      "verse": "2.62",
      "type": "cross-chapter thematic parallel",
      "score": 0.9022,
      "feature_breakdown": {
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    },
    {
      "verse": "10.22",
      "type": "lemma-family resonance",
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        "lemma_overlap": 13.3658,
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    },
    {
      "verse": "2.72",
      "type": "cross-chapter thematic parallel",
      "score": 0.8975,
      "feature_breakdown": {
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        "lemma_overlap": 13.7988,
        "stem_prefix": 4.0
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    },
    {
      "verse": "7.29",
      "type": "cross-chapter thematic parallel",
      "score": 0.896,
      "feature_breakdown": {
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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_5.26",
        "anandgiri_5.26"
      ],
      "score": 0.5,
      "english_rendering": "Those wandering ascetics (yatīnāḥ) who have fully expelled desire and anger, whose inner organ (antaḥkaraṇa) is mastered, and who are established in true seeing (samyag-darśana) already possess liberation — Brahman-cessation (brahma-nirvāṇa) obtains for them on both sides, in life and in death. Śaṅkara is insistent: this is not a future attainment but a present fact, because the ātman was never un-known, only misapprehended. The verse serves as sūtra-stitching toward the inner support of right-seeing, namely dhyāna-yoga, which the following verses will elaborate.",
      "divergence_note": "Śaṅkara: 'abhitaḥ ubhayataḥ jīvatāṃ mṛtānāṃ ca brahma-nirvāṇaṃ mokṣo vartate'; samyag-darśana-niṣṭhānāṃ sannyāsinām sadyaḥ muktiḥ — immediate liberation for the renunciant established in right-seeing."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.26",
        "vedantadeshika_5.26"
      ],
      "score": 0.5,
      "english_rendering": "The disciplined striders (yatīnāḥ, those who strive) who have curbed desire and anger and held mind firmly in check hold brahma-nirvāṇa already in the palm of their hand — it is proximate (hasta-stham), not remote. Rāmānuja reads 'viditātmanāṃ' as 'vijitātmanāṃ' (those who have conquered the self), shifting emphasis from knowledge to disciplined conquest: liberation is the fruit of controlled striving rather than bare insight. The verse caps the karma-yoga section, showing that yoga with Bhagavān as its crown-goal naturally culminates in nearness to Brahman.",
      "divergence_note": "Rāmānuja: 'evaṃbhūtānāṃ hasta-sthaṃ brahma-nirvāṇam' — for such persons brahma-nirvāṇa is as good as in-hand; reads viditātmanāṃ as vijitātmanāṃ."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.26",
        "jayatirtha_5.26"
      ],
      "score": 0.5,
      "english_rendering": "For those freed of desire and anger, brahma-nirvāṇa is easily accessible (sulabha) from all sides (sarvataḥ). Madhva's comment is deliberately spare: the verse simply confirms the accessibility of liberation for the properly qualified practitioner who worships Hari in complete dependence — the emphasis on 'from all sides' underlines that no gap separates the surrendered devotee from Hari's grace. Dvaita assumes the jīva remains eternally distinct; brahma-nirvāṇa here means proximity to, not identity with, Brahman.",
      "divergence_note": "Madhva: 'sulabhaṃ ca teṣāṃ brahma — abhitaḥ sarvataḥ'; brevity signals that the verse confirms rather than introduces a Dvaita principle."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.26"
      ],
      "score": 0.5,
      "english_rendering": "The joy of Brahman (brahma-ānanda) is not reserved for after death — it flows to the living practitioner right now, on both sides of the boundary between embodied and unembodied existence. Vallabha reads the verse as underscoring the immanence of divine joy: whoever is freed from desire and anger participates in Kṛṣṇa's bliss while still in the body, because that bliss is the very nature of existence rather than a distant reward. This is characteristic of the Puṣṭi-mārga insistence that the graced devotee need not wait for liberation.",
      "divergence_note": "Vallabha: 'abhitaḥ ubhayataḥ mṛtānāṃ jīvatāṃ na dehāntara eva teṣāṃ brahma-ānandaḥ, apitu jīvatām api vartate' — brahma-bliss obtains for the living, not only after another body."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.26"
      ],
      "score": 0.5,
      "english_rendering": "Those renunciants (sannyāsinī) who are free of desire and anger, whose consciousness is restrained, and who have come to know the truth of the ātman — for them, brahma-nirvāṇa (dissolution into Brahman) is present on both sides, whether living or dead, not deferred to a future body. Śrīdhara's reading closely tracks the verse's grammar and aligns with Vallabha on the 'both sides' point, but his framing remains philologically cautious rather than rapturous, treating the verse as a straightforward confirmation of the result awaiting the qualified aspirant.",
      "divergence_note": "Śrīdhara: 'abhitaḥ ubhayataḥ mṛtānāṃ jīvatāṃ ca na dehāntara eva teṣāṃ brahmaṇi layaḥ, apitu jīvatām api vartate' — dissolution into Brahman for the living, not only after death."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.26"
      ],
      "score": 0.5,
      "english_rendering": "The verse advances beyond 5.23's counsel to endure the arising of desire and anger: now Madhusūdana insists on the non-arising itself (tad-anutpatti) as the true goal. For those established in direct realization of the paramātman (sākṣātkṛta), brahma-nirvāṇa is already present — 'it does not come about in the future because it is not a thing to be accomplished.' The synthesis of Advaita insight with Kṛṣṇa-devotion appears in Madhusūdana's identification of 'viditātmanāṃ' with those who have directly perceived the Lord, not merely reasoned about non-duality.",
      "divergence_note": "Madhusūdana: 'brahma-nirvāṇaṃ mokṣo vartate nityatvāt, na tu bhaviṣyati sādhyatvābhāvāt' — it is already present due to its eternal nature, it is not something to be achieved."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Tāta",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "क्रोध",
      "role": "supporting",
      "other_verses_in_list": [
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        "2.62",
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        "16.12",
        "16.18",
        "16.21",
        "18.53"
      ]
    },
    {
      "list": "ब्रह्म",
      "role": "supporting",
      "other_verses_in_list": [
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        "3.14",
        "3.15",
        "4.21",
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        "18.50",
        "18.53",
        "18.54"
      ]
    },
    {
      "list": "युक्त",
      "role": "supporting",
      "other_verses_in_list": [
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        "5.12",
        "5.21",
        "5.23",
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        "6.14",
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        "6.18",
        "6.29",
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        "15.14",
        "17.5",
        "17.17",
        "18.28",
        "18.51"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
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      "h": 0.0,
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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": [
          "viyuktānām: viyuj -> vi-√yuj",
          "yata: yam -> √yam",
          "vartate: vṛt -> √vṛt",
          "vidita: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If brahma-nirvāṇa is already present for the one who has truly relinquished desire and anger, what does it mean to 'seek' liberation — is seeking itself the obstacle?",
    "Śaṅkara reads 'viditātmanāṃ' (known-self) while Rāmānuja reads 'vijitātmanāṃ' (conquered-self) — does liberation hinge on insight or on disciplined conquest, and can these be disentangled?",
    "The verse says 'on both sides' (abhitaḥ) — in life and in death. What is the practical import of liberation not waiting for death? How does a living person inhabit that freedom?",
    "Madhva's two-word gloss ('easily accessible from all sides') implies no elaborate path is needed for the qualified person. Does accessibility imply that most aspirants simply lack qualification, or that qualification itself is the path?",
    "Vallabha and Śrīdhara both stress that brahma-ānanda is available while embodied. How does this differ from ordinary happiness, and what prevents people from accessing it?",
    "Madhusūdana distinguishes enduring impulses (5.23) from their non-arising (5.26). Is non-arising a practice or a consequence — something cultivated or something that arrives?",
    "The verse restricts brahma-nirvāṇa to 'yatīnāṃ' (ascetics or disciplined strivers). Each school interprets 'yati' differently. Does this verse address householders at all, or only renunciants?"
  ],
  "everyday_applications": {
    "advaita": "When a wave of reactive anger rises at work or home, treat it not as an enemy to suppress but as evidence of misidentification with the ego-construct. The Advaita practice is to enquire: 'Who is angry?' — not to perform calm, but to locate the awareness that precedes the reaction and is unchanged by it. Sustained over time, this enquiry (vicāra) erodes the habitual reaching toward desire and aversion that Śaṅkara identifies as the only actual obstacle to recognizing ever-present liberation.",
    "viśiṣṭādvaita": "Rāmānuja's 'vijita' (conquered) framing calls for structured restraint practice: choose one domain — appetite, irritability in close relationships, compulsive distraction — and bring it progressively under deliberate discipline as an act of service to Bhagavān. The point is not ascetic willpower for its own sake, but that mastered faculties become instruments of kainkarya (loving service); brahma-nirvāṇa draws near not through knowledge alone but through the whole person being organized toward Bhagavān.",
    "dvaita": "Madhva's 'sulabha — easily accessible' is a corrective to the notion that liberation is remote or reserved for extraordinary adepts. The everyday application is grateful dependence: each morning explicitly acknowledge that your faculties, circumstances, and any freedom from craving are Hari's gift, not your accomplishment. This posture of dependence dissolves the inflated sense of self that is the real barrier — brahma-nirvāṇa becomes accessible not by dramatic attainment but by the progressive removal of the jīva's self-assertion.",
    "śuddhādvaita": "Vallabha's teaching that brahma-ānanda is available right now, in the living body, re-orients daily life: engage with Kṛṣṇa's world — food, music, beauty, relationships — as vehicles of his bliss rather than as temptations to renounce. When desire and anger arise, the Puṣṭi-mārga practitioner redirects them toward Kṛṣṇa rather than suppressing them; the energy itself is not the problem. Practical form: dedicate sensory and creative activities explicitly to Kṛṣṇa before engaging in them.",
    "bhakti": "Śrīdhara's balanced reading suggests a steady, undramatic practice: hold to a daily routine of ātma-vicāra (self-inquiry into 'what am I?') combined with the company of those who keep desire and anger well-checked. He treats 'knowing the truth of ātman' as available through traditional transmission — study of authoritative texts, a qualified teacher, and the patience to let understanding deepen. The everyday form is regular scripture study treated not as information-gathering but as ātma-sākṣātkāra (self-recognition) in progress.",
    "advaita-bhakti": "Madhusūdana's insistence on tad-anutpatti (non-arising of desire and anger) rather than mere endurance points to a practice of attention before reactivity: cultivate the gap between stimulus and response by keeping awareness of the paramātman as background to all activity. In practice, this means short, repeated re-orientation to the Lord's presence throughout the day — not lengthy sittings, but frequent brief returns — so that the soil in which desire and anger germinate is progressively impoverished. Liberation is not earned but revealed when the obscuring habits have been starved of fuel."
  },
  "primary_meaning": "For ascetics who have shed desire and anger, whose minds are held steady and whose own nature is known, the peace of Brahman surrounds them already, on both sides of the boundary between living and dying."
}