{
  "verse_id": "5.29",
  "mūla": {
    "devanāgarī": "भोक्तारं यज्ञ-तपसां सर्व-लोक-महेश्वरम् | सुहृदं सर्व-भूतानां ज्ञात्वा मां शान्तिम् ऋच्छति",
    "iast": "bhoktāraṃ yajña-tapasāṃ sarva-loka-maheśvaram | suhṛdaṃ sarva-bhūtānāṃ jñātvā māṃ śāntim ṛcchati",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 29",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "bhoktāram",
      "lemma": "bhoktṛ",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भोक्तारम्"
    },
    {
      "surface_form": "yajña",
      "lemma": "yajña",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञ"
    },
    {
      "surface_form": "tapasām",
      "lemma": "tapas",
      "grammar": "genitive neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तपसाम्"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "loka",
      "lemma": "loka",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "लोक"
    },
    {
      "surface_form": "mahā",
      "lemma": "mahat",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "महा"
    },
    {
      "surface_form": "īśvaram",
      "lemma": "īśvara",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ईश्वरम्"
    },
    {
      "surface_form": "suhṛdam",
      "lemma": "suhṛd",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सुहृदम्"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "bhūtānām",
      "lemma": "bhūta",
      "grammar": "genitive neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूतानाम्"
    },
    {
      "surface_form": "jñātvā",
      "lemma": "jñā",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "शान्तिं सर्वसंसारोपरतिम् ऋच्छति प्राप्नोति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "शान्तिम् ऋच्छति कर्मयोगकरण",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "शान्तिमुक्तां श्रोतव्यश्रुतविषयां कर्मफलान्निर्वेदरूपां प्राप्नोति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "मत्प्रसादेन शान्तिं मोक्षमृच्छति प्राप्नोति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "मुच्यत इति तदाह सर्वेषां यज्ञानां तपसां",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञात्वा"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "śāntim",
      "lemma": "śānti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ऋच्छति कर्मयोगकरण",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "शान्तिम्"
    },
    {
      "surface_form": "ṛcchati",
      "lemma": "√ṛch",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्राप्नोति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कर्मयोगकरण",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ऋच्छति"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "7.10",
      "type": "lemma-family resonance",
      "score": 0.9239,
      "feature_breakdown": {
        "cosine": 0.8739,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 10.7194,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "4.33",
      "type": "lemma-family resonance",
      "score": 0.9038,
      "feature_breakdown": {
        "cosine": 0.8638,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.0888,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "12.13",
      "type": "long-distance thematic echo",
      "score": 0.8973,
      "feature_breakdown": {
        "cosine": 0.8573,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 3.6503,
        "stem_prefix": 2.0
      }
    },
    {
      "verse": "9.13",
      "type": "lemma-family resonance",
      "score": 0.8959,
      "feature_breakdown": {
        "cosine": 0.8559,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.051,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "15.19",
      "type": "shared-vocabulary echo",
      "score": 0.8959,
      "feature_breakdown": {
        "cosine": 0.8559,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.1128,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "10.3",
      "type": "lemma-family resonance",
      "score": 0.8954,
      "feature_breakdown": {
        "cosine": 0.8454,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 13.1682,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "9.24",
      "type": "lemma-family resonance",
      "score": 0.8947,
      "feature_breakdown": {
        "cosine": 0.8451,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0483,
        "lemma_overlap": 9.3483,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "13.22",
      "type": "lemma-family resonance",
      "score": 0.8925,
      "feature_breakdown": {
        "cosine": 0.8429,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0483,
        "lemma_overlap": 11.5298,
        "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_5.29",
        "anandgiri_5.29"
      ],
      "score": 0.5,
      "english_rendering": "Knowing Me — Nārāyaṇa — as the one who enjoys all yajña (sacrifice) and tapas (austerity) in the dual role of doer and deity (kartṛ and devatā), as the supreme Īśvara over all worlds including Hiraṇyagarbha, as the unconditional benefactor (pratupakāra-nirapekṣa suhṛt) dwelling in the heart of all beings, the yogin whose mind has been thoroughly stilled (samāhita-citta) attains śānti — the complete cessation of all saṃsāra (sarva-saṃsāropārati). Śaṅkara stresses that this knowledge is the culminating fruit of niṣkāma-karma: renounced action purifies the antaḥkaraṇa (inner instrument) so that jñāna of the ātman-as-Nārāyaṇa arises and severs the root of bondage.",
      "divergence_note": "Drawn from Śaṅkara's closing commentary on Ch. 5: karmakartṛ-devatārūpena ca sarvabhūtānāṃ hṛdayeśayaṃ sarvakarmaphalādhyakṣaṃ sarvapratyayasākṣiṇaṃ māṃ nārāyaṇaṃ jñātvā śāntiṃ sarvāsaṃsāroparatiṃ ṛcchati."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.29",
        "vedantadeshika_5.29"
      ],
      "score": 0.5,
      "english_rendering": "Knowing Me as the great Īśvara even over all the lords of all worlds — as Śruti declares 'tam īśvarāṇāṃ paramaṃ maheśvaram' — the karma-yogin recognises that every act of yajña and tapas is in truth an act of aradhana (worship) to Me, and this understanding makes performance easy and joyful (sukham ṛcchati). Rāmānuja shifts the meaning of śānti from mere cessation of saṃsāra to the positive ease (sukha) of flowing action: knowing Me as the inner recipient of every ritual act turns karma-yoga into kainkarya (service), which is itself the ground of bhakti. The title suhṛt (friend) here grounds an ethics of service: all beings are to be served because their innermost suhṛt is the same Lord.",
      "divergence_note": "Rāmānuja: 'mām ... sarvalokamaheśvaraṃ sarvasuhṛdaṃ jñātvā madārādhana-rūpaḥ karmayoga iti sukhenatatra pravartate ... suhṛdām ārādhanāya sarve pravartante.'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.29",
        "jayatirtha_5.29"
      ],
      "score": 0.5,
      "english_rendering": "*Jñātvā* (having known, here carrying the sense of *dhyātvā* — having meditated upon) *māṃ* — Hari, the *svatantra* (the independently real, self-sufficient) Lord — as *bhoktāraṃ yajña-tapasāṃ* (the sole Enjoyer of all sacrifices and austerities), as *sarva-loka-maheśvaram* (the supreme sovereign of all worlds), and as *suhṛdaṃ sarva-bhūtānāṃ* (the disinterested friend of all beings), the *jīva* (the individual self) *ṛcchati śāntim* — arrives at peace. The threefold qualification is not ornamental: *bhoktṛtva* (enjoyer-ship) names Hari as the one in whom all sacrificial and ascetic merit ultimately inheres; *maheśvaratva* names His *pañca-bheda*-sustaining (marking the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) lordship over every order of existence; *suhṛdtva* names His unconditional grace toward the *paratantra* (eternally dependent) *jīva* without any expectation of return. Madhva's sūtra *dhyeyam āha bhoktāram iti* — 'He declares what is to be meditated upon: the Enjoyer' — concentrates the verse's force: the object of *dhyāna* (meditation) is precisely this triple-qualified Hari. Peace is not dissolution into Hari but real arrival — the *jīva* attains *śānti* while remaining irreducibly distinct (*bheda*), now properly ordered under the absolute *svatantra* Lord. *Bhakti* (devotion) as ontological subordination is the mode by which this meditative knowing is sustained.",
      "divergence_note": "Jayatīrtha's *Nyāya-sudhā* gloss on Madhva's sūtra specifies that *jñātvā* carries the sense of *dhyātvā*: the śānti-producing cognition is itself a *dhyeya-viśeṣaṇa*, an attribute of the object of meditation, co-ordinate with *bhoktṛtva* and the rest — not a separate epistemological step. The rendering preserves this move.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.29"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha answers an objection: can mere restraint of the senses (indriya-saṃyama) alone bring liberation? No — only through jñāna of Bhagavān's māhātmya (greatness) does peace come. Knowing Me in three ascending registers — as bhoktā (Enjoyer) of yajña and tapas, which is the intent of the karma-kāṇḍa; as mahā-Īśvara of all worlds, which is the intent of the upāsanā-kāṇḍa; and as ātmā (inner self) of all beings, which is the intent of the jñāna-kāṇḍa — one attains that śānti described by Śruti as viveka from the fruits of action (karmaphala-nirveda). The closing maṅgala-śloka praises Hari who revealed to Arjuna that Sāṅkhya and Yoga point to a single artha (meaning).",
      "divergence_note": "Vallabha: 'yajñatapasāṃ bhoktṛtvena ... karmakāṇḍatātparyabhūtaḥ ... sarvalokamaheśvara ity upāsanātātparyabhūtaḥ ... sarvabhūtānām ātmā ceti jñānakāṇḍatātparyabhūta iti māṃ jñātvā śāntim ... karmaphalān nirveda-rūpāṃ prāpnoti.'"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.29"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara answers the same objection as Vallabha: liberation does not come from restraint alone but through jñāna as the doorway. He reads bhoktāram in two ways — as the direct Enjoyer of yajña and tapas offered by My devotees (mad-bhaktaiḥ samarpitānāṃ), and as their pālaka (protector, guardian). Knowing Me as the unconditional inner benefactor (nirapekṣa-upakāriṇam antaryāmiṇam) — the indweller who befriends without any expectation of return — the bhakta, through My own grace (mat-prasādena), attains śānti in the form of mokṣa. The phrase mat-prasādena marks Śrīdhara's devotional inflection: peace is not merely earned but graciously given.",
      "divergence_note": "Śrīdhara: 'yajñānāṃ tapasāṃ ca mad-bhaktaiḥ samarpitānāṃ yad-ṛcchayā bhoktāraṃ pālakam iti vā ... sarvabhūtānāṃ suhṛdaṃ nirapekṣopakāriṇam antaryāmiṇaṃ māṃ jñātvā mat-prasādena śāntiṃ mokṣam ṛcchati.'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.29"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes both streams: he preserves Śaṅkara's definition of śānti as sarva-saṃsāra-uparati (total cessation of transmigration) yet describes the Lord as pūrṇa-saccidānanda-ekarasa — absolute Being-Consciousness-Bliss of undivided flavour — and as sarvātmā (the Self of all). He parses bhoktṛ with the dual root bhuj (enjoyment and protection), aligns the epithets with cosmological hierarchy (even Hiraṇyagarbha is under His governance), and insists that the qualifying epithets guard against a misreading: peace comes only from knowing Me as pūrṇa-Nārāyaṇa (ātmatvena sākṣātkṛtya), not from some partial cognition. The synthesis: Kṛṣṇa-bhakti and Advaita-jñāna are not rivals — both converge on this single knowing.",
      "divergence_note": "Madhusūdana: 'pariprūṇa-saccidānanda-ekarasaṃ paramārthasatyaṃ sarvātmānaṃ nārāyaṇaṃ māṃ jñātvā ātmatvena sākṣātkṛtya śāntiṃ sarvāsaṃsāroparatiṃ muktiṃ ṛcchati.'"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "शान्ति",
      "role": "supporting",
      "other_verses_in_list": [
        "2.66",
        "2.70",
        "2.71",
        "4.39",
        "5.12",
        "6.15",
        "16.2",
        "18.62"
      ]
    },
    {
      "list": "सर्वलोकमहेश्वरम्",
      "role": "supporting",
      "other_verses_in_list": [
        "3.31",
        "11.3"
      ]
    }
  ],
  "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": [
          "ṛcchati: ṛch -> √ṛch"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If śānti (peace) is produced by jñāna of Bhagavān's triple character — Enjoyer, Sovereign, Friend — must all three be known simultaneously, or is partial knowledge sufficient? What does the verse's structure (tripartite compound + jñātvā as aorist gerund) imply?",
    "Śaṅkara reads bhoktā as both kartā (agent of ritual) and devatā (recipient of offering). Does this collapse the distinction between the worshipper and the worshipped, and if so how does Dvaita's insistence on eternal bheda (difference) remain tenable?",
    "Rāmānuja's gloss reads śānti as sukha (joy in action) rather than cessation. Does this open a genuine doctrinal split between Advaita's liberation-from-saṃsāra and Viśiṣṭādvaita's liberation-in-service?",
    "Vallabha maps the three epithets onto the three kāṇḍas of the Veda (karma / upāsanā / jñāna). Does this make the verse a condensed syllabus of Vedic learning, and what does it imply for who is qualified (adhikārin) to receive its peace?",
    "Śrīdhara adds mat-prasādena (by My grace) to the causal chain. What is the structural difference between peace as the outcome of jñāna (Śaṅkara) and peace as the gift of grace that follows jñāna (Śrīdhara)?",
    "The verse ends Chapter 5. Taken as a closing verse (phalādhyāya-samāpti), how does 5.29 function as a retroactive reframe of the entire sāṅkhya-yoga dialectic that opened the chapter at 5.1?",
    "Madhva's sparse gloss names the entire verse as ध्येya (object of meditation). If the verse is fundamentally a dhyāna-mantra rather than a jñāna-proposition, how does that affect how it should be transmitted — recitation vs. analysis?"
  ],
  "everyday_applications": {
    "advaita": "Before beginning any daily work — a meeting, a project, a meal prepared for others — pause and recognise that you are not the ultimate kartā (doer): the same Nārāyaṇa who is the inner witness (sarvapratyaya-sākṣin) of every thought is also the bhoktā of the work's fruit. This shifts the act from ego-performance to Vedāntic offering without requiring formal ritual. The accumulating effect over weeks is what Śaṅkara calls samāhita-citta — a mind that has stopped agitating over outcomes because it has ceded ownership to the Witness.",
    "viśiṣṭādvaita": "Treat every relationship in your professional or domestic life as kainkarya (service to the Lord present in that person). Rāmānuja's gloss 'suhṛdām ārādhanāya sarve pravartante' — all beings act for the worship of the Friend — means that your colleague, your parent, your student each carries the Lord's suhṛt (friendship) inside them. Act toward them accordingly: not from duty-as-burden but from the ease (sukha) that comes from knowing you are serving the Maheśvara (supreme Sovereign) within the relation.",
    "dvaita": "In daily pūjā (worship) or any conscious act of dedication, hold firmly the distinction: I am the worshipper (upāsaka), Hari is the worshipped (upāsya) — the two never merge. When you feel spiritually uncertain or discouraged, return to this clarity: the peace promised in 5.29 is not self-realisation but right-relational knowing (dhyāna on the Enjoyer who is eternally other). Use the verse as a dhyāna-sūtra — three qualities, one object — to steady the mind in correct orientation.",
    "śuddhādvaita": "Vallabha's three-register reading suggests a daily inventory: in your karma (external acts), do you offer them as yajña to Kṛṣṇa the Enjoyer? In your upāsanā (inner worship), do you hold Him as Maheśvara of every circumstance — including the difficult ones? In your jñāna (understanding), do you recognise Him as the ātmā (self) of every being you encounter? Running this three-part check — even briefly at day's end — is the puṣṭi-mārga version of the verse's integrative knowing.",
    "bhakti": "When you feel that your efforts (tapas, sustained difficult work) go unrecognised or unreciprocated, Śrīdhara's reading offers a reframe: Bhagavān as bhoktā is the one who truly receives and as pālaka is the one who truly protects the fruit. The pratupakāra-nirapekṣa (return-gift-independent) quality of the Lord's suhṛt means friendship without ledger-keeping. Bring this to any relationship where you are expending effort for someone who cannot fully reciprocate: parent caring for an ageing child, teacher serving an indifferent student — mat-prasādena, grace flows regardless.",
    "advaita-bhakti": "Madhusūdana's synthesis resolves the tension many practitioners feel between intellectual study (jñāna-mārga) and devotional feeling (bhakti-mārga). In practice: begin your study session by invoking Kṛṣṇa as pūrṇa-saccidānanda — full, complete, of one flavour — then proceed analytically. The emotional warmth of bhakti and the precision of Advaita analysis are not competing modes; they are two lenses on the same knowing. When the analysis feels dry, remember the Friend (suhṛt); when the devotion feels unanchored, remember the Witness (sākṣin). The verse authorises both moves simultaneously."
  },
  "primary_meaning": "Knowing Krishna as the one who receives every sacrifice and austerity, as the sovereign lord of all worlds, and as the unconditional friend of every living being, you reach peace."
}