{
  "verse_id": "7.29",
  "mūla": {
    "devanāgarī": "जरा-मरण-मोक्षाय माम् आश्रित्य यतन्ति ये | ते ब्रह्म तद् विदुः कृत्स्नम् अध्यात्मं कर्म चाखिलम्",
    "iast": "jarā-maraṇa-mokṣāya mām āśritya yatanti ye | te brahma tad viduḥ kṛtsnam adhyātmaṃ karma cākhilam",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 29",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "jarā",
      "lemma": "jarā",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जरा"
    },
    {
      "surface_form": "maraṇa",
      "lemma": "maraṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मरण"
    },
    {
      "surface_form": "mokṣāya",
      "lemma": "mokṣa",
      "grammar": "dative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मोक्षाय"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "āśritya",
      "lemma": "āśri",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "मत्समाहितचित्ताः सन्तः यतन्ति प्रयतन्ते ये ते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "ये यतन्ते ते तद् ब्रह्म विदुः अध्यात्मं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आश्रित्य"
    },
    {
      "surface_form": "yatanti",
      "lemma": "√yat",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रयतन्ते ये ते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "यतयो ये आत्मतत्त्वजिज्ञासवस्ते ब्रह्म परमं तदक्षरं विदुरध्यात्मं आत्माधिगतं स्वभावं",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "यतन्ते मदर्पितानि फलाभिसन्धिशून्यानि विहितानि कर्माणि कुर्वन्ति ते क्रमेण शुद्धान्तःकरणाः सन्तस्तज्जगत्कारणं मायाधिष्ठा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यतन्ति"
    },
    {
      "surface_form": "ye",
      "lemma": "yad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ये"
    },
    {
      "surface_form": "te",
      "lemma": "tad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "परं तत् विदुः कृत्स्नं समस्तम् अध्यात्मं प्रत्यगात्मविषयं वस्तु तत् विदुः कर्म च अखिलं समस्तं विदुः।।",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "विदुः अध्यात्मं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "तद्विदुः इति पुनरुक्तमित्यत आह त एवे ति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "परमं तदक्षरं विदुरध्यात्मं आत्माधिगतं स्वभावं",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "विदुः कृत्स्नमध्यात्मं",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "निर्गुणं तत्पदलक्ष्यं मां विदुः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "viduḥ",
      "lemma": "√vid",
      "grammar": "past indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "कृत्स्नं समस्तम् अध्यात्मं प्रत्यगात्मविषयं वस्तु",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अध्यात्मं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। यमेवैष वृणुते कठो.2।22मुंडो.2।3 इति श्रुतेः।",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "कृत्स्नमध्यात्मं",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। तथात्मानं शरीरमधिकृत्य प्रकाशमानं कृत्स्नमुपाध्यपरिच्छिन्नं त्वंपदलक्ष्यं विदुः। कर्म च तदुभयवेदनसाधनं गुरूपसदनश्रवणमन",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विदुः"
    },
    {
      "surface_form": "kṛtsnam",
      "lemma": "kṛtsna",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कृत्स्नम्"
    },
    {
      "surface_form": "adhyātmam",
      "lemma": "adhyātma",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अध्यात्मम्"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "च अखिलं समस्तं विदुः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "च अखिलं विदुः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "च तदुभयवेदनसाधनं गुरूपसदनश्रवणमननाद्यखिलं निरवशेषं फलाव्यभिचारि विदुर्जानन्तीत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "akhilam",
      "lemma": "akhila",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अखिलम्"
    }
  ],
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    {
      "verse": "11.37",
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    {
      "verse": "5.21",
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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_7.29",
        "anandgiri_7.29"
      ],
      "score": 0.5,
      "english_rendering": "Those who take refuge in me — the supreme Ishvara (Lord) — with minds wholly absorbed in me, striving for liberation from old age and death: they come to know that Brahman (the absolute), know the entirety of adhyatma (the inner-self domain), and know all karma (action) without remainder. Shankara reads the verse as a ladder: the seeker begins in dependence on a personal Lord, but what is finally cognized is the impersonal Brahman and the pratyag-atman (the innermost self). Karma is not ends-in-itself but is known as the preparatory field whose exhaustion clears the way to jnana (knowledge).",
      "divergence_note": "Shankara: 'mat-samaahita-cittaah santah yatanti ye — those with minds concentrated in me strive; tat Brahma param tat viduh — they know that supreme Brahman; krtsnnam adhyatmam pratyag-aatma-vishayam vastu — the entirety of adhyatma, the matter concerning the inner self.'"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.29",
        "vedantadeshika_7.29"
      ],
      "score": 0.5,
      "english_rendering": "Those who take refuge in me striving for liberation from prakriti (primal matter) — for the vision of the jiva's (soul's) own true nature disentangled from matter — come to know Brahman, know the entirety of adhyatma, and know all karma. Ramanuja reads moksha here not as dissolution but as the self's own luminous nature becoming visible once prakriti's veil is removed; the knowing is therefore threefold: the substrate (Brahman-as-Ishvara), the individual-self in its own form, and the karma-yoga path that purifies the seeker for that vision.",
      "divergence_note": "Ramanuja: 'prakrti-viyukta-atma-svarupa-darshanaya mam aashritya ye yatante — those who strive, having taken refuge in me for the sake of seeing the soul's own nature disentangled from prakriti, they know Brahman, know the entirety of adhyatma, and know all karma.'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.29",
        "jayatirtha_7.29"
      ],
      "score": 0.5,
      "english_rendering": "The phrase 'for liberation from old age and death' marks a special excellence of the mumukshu's (liberation-seeker's) devotion — it praises attachment to moksha, not merely prescribes it; but a higher excellence still belongs to the one-pointed bhakta (devotee) who seeks Hari alone, even beyond moksha. Madhva cites Naradiya scripture: the non-mumukshu who has one-pointed devotion is yet more praiseworthy. Those who do take this refuge come to know — but the knowing is Hari's gift, for 'whom the self chooses, by that one is the self attained' (Katha / Mundaka shruti). All Vedas serve the devas, all devas serve Narayana, and Narayana alone is the purpose of moksha; no other purpose is admitted.",
      "divergence_note": "Madhva: 'jara-marana-mokshaaya ity anya-kama-vyavrttty-artham moksha-sakti-stuty-artham va na vidhih — the phrase serves to praise attachment to liberation and to exclude lesser motives, not as a bare injunction.' Also: 'yam evaisah vrnute — whom this self chooses (Katha 2.22 / Mundaka 2.3).'"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.29"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha situates this verse as the pivot where the four types of devotees — the afflicted, the wealth-seeker, the inquirer, the jnanin (man of knowledge) — are recapped before the chapter closes. The arthi (wealth-seeker) and the aarta (afflicted), having received the Lord's grace, later become mumukshus (liberation-seekers) and jijnasas (inquirers); the verse declares their fruit: they come to know the supreme imperishable Brahman, they know adhyatma (the self's own nature), and they know the entirety of karma. Liberation from old age and death is Brahma-jnana (knowledge of Brahman) alone, and the path to it is prapatti (self-surrender) to the Lord.",
      "divergence_note": "Vallabha: 'jara-maranato moksho hi brahmaatma-jnaana eva — liberation from old age and death is Brahma-atma-jnana alone; tad-artham mumukshavo maam aashritya prapadya yatanti — for that purpose the mumukshus strive, having surrendered to me.'"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.29"
      ],
      "score": 0.5,
      "english_rendering": "Sridhara reads the verse straightforwardly as the fruit of devoted striving: those who take refuge in the Lord aiming at the removal of old age and death come to know the supreme Brahman; they know the entirety of adhyatma — namely, the pure self that is distinct from body and so forth — and they know all karma together with its rahasyam (secret inner meaning). The knowing of Brahman is the summit; adhyatma-jnana (knowledge of the inner self) is its indispensable preparation; karma-jnana (knowledge of action's full purport) is the instrument, including its secret.",
      "divergence_note": "Sridhara: 'krtsnnam adhyaatmam ca viduh — yena tat praaptavyam tam deha-adi-vyatiriktam shuddham aatmaanam ca jaananti — knowing the entirety of adhyatma, i.e., knowing the pure self that is to-be-attained, distinct from body and so forth.' Also: 'tat-saadhanabhuutam akhilam sa-rahasyam karma ca jaananti — they know all karma that is the means to that, together with its inner secret.'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.29"
      ],
      "score": 0.5,
      "english_rendering": "Madhusudana frames these two closing verses as the sutra (thread-summary) that will unspool into the entire eighth chapter. Those disgusted with samsara's suffering take refuge in the Lord in his saguna (qualified, personal) aspect — surrendering with complete turning-away from all else — and perform prescribed karma with no desire for fruit, offering it to the Lord. Progressively their antahkarana (inner instrument) is purified; they then come to know the supreme nirguna (unqualified) Brahman that is the world's cause and the ground of maya (illusion), which is what 'tat-pada' (the word 'That') ultimately points to; they know the entirety of the adhyatma, the self not circumscribed by limiting adjuncts, which is what 'tvam-pada' (the word 'Thou') ultimately points to; and they know all karma — hearing, reflection, and meditation under a guru's guidance — as the unfailing means to that identity.",
      "divergence_note": "Madhusudana: 'maam sa-gunam bhagavantam aashritya itara-sarva-vaimukhyena sharanam gatva yatanti — taking refuge in me as the personal Lord, turning away from everything else, they strive; kramasho shuddha-antahkaranah santah taj jagat-kaaranam maayaadhishthaanam shuddham param brahma nirgunam tat-pada-lakshyam maam viduh — progressively, their inner instruments purified, they know the supreme nirguna Brahman, the referent of tat-pada.'"
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
    }
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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",
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        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
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    },
    "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": [
          "yatanti: yat -> √yat",
          "viduḥ: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "All six schools agree that taking refuge in the Lord is the entry condition — but do they agree on what 'refuge' means: surrender of action, surrender of fruit, surrender of the ego-self, or surrender of the distinction between seeker and sought?",
    "Shankara and Madhusudana both posit a saguna-to-nirguna trajectory, yet Madhusudana insists the personal devotional posture is not discarded but purified into it — does this resolve or merely restate the tension between jnana (knowledge) and bhakti (devotion)?",
    "Madhva's reading treats the mumukshu as praiseworthy but the one-pointed bhakta who is not even a mumukshu as more praiseworthy — what conception of moksha (liberation) is implicit in a devotion that transcends even the desire for liberation?",
    "The verse promises threefold knowledge: Brahman, adhyatma, karma. Shankara treats these as co-arising with jnana; Ramanuja treats them as distinct epistemic objects (ultimate reality, individual self, path). Which reading better accounts for the structure of chapters 8 onward?",
    "Vallabha frames the verse as closing a typology of four devotional types. If the aarta (afflicted) and arthi (wealth-seeker) eventually become jijnasas (inquirers), does the Gita imply that pragmatic devotion is not a lower grade but an earlier stage on a single continuum?",
    "Sridhara specifies 'sa-rahasyam karma' — karma together with its secret inner meaning. What is that secret, and is it the same secret in all six schools or does each school hold a different one?",
    "Madhusudana's structural claim is strongest: these two verses are the sutra for chapter 8. If so, the chapter division is not a later editorial decision but is signaled in the text. What does this imply for how we should weight verse-boundary transitions in computational reading substrates?"
  ],
  "everyday_applications": {
    "advaita": "When illness or loss confronts you, use it as the acharya's (teacher's) lever: the suffering is not to be solved but to be diagnosed — 'whose body is getting old? who dies?' Sustained inquiry into the witness-self is the practice the verse authorizes. The refuge taken in the Lord is concentration of mind, not petition.",
    "viśiṣṭādvaita": "Each act of service done without personal agenda — cooking for another, completing unglamorous work, tending the ill — is karma-yoga in Ramanuja's sense: it incrementally strips prakriti's overlay and lets the jiva's intrinsic luminosity show through. The goal is not trance but transparent action.",
    "dvaita": "Madhva's application is precision in motivation: do not pursue liberation as a personal trophy. Turn the heart entirely to Hari, serve him because he is worthy of service, and let whatever liberation comes be his gift. The test is whether one would serve as joyfully if liberation were not the outcome.",
    "śuddhādvaita": "Vallabha's application is patient continuity: if you entered the path as an aarta (someone in distress) or arthi (someone wanting something), that is fine — stay. The distress that drove you to the Lord is already grace (prasada). Trust the continuity of the path; the mumukshu's aspiration will ripen on its own.",
    "bhakti": "Sridhara's application is honest self-inventory: do you actually know the self as distinct from the body? Do you know what karma really accomplishes, including its concealed purpose? These are not rhetorical questions; they are the practitioner's checklist. If the answer is no, the verse identifies exactly what study and practice need to supply.",
    "advaita-bhakti": "Madhusudana's application is sequential: do not try to leap directly to nirguna contemplation. Take the saguna (personal, qualified) form seriously, offer all action to it, find a qualified guru, undertake shravana-manana-nididhyasana (hearing, reflection, sustained meditation) as a complete course of training — and trust that the purification it produces is the very mechanism by which the personal resolves into the infinite."
  },
  "primary_meaning": "Those who take shelter in me, striving to break free from old age and death, come to know Brahman completely, the nature of the self, and the full scope of action."
}