{
  "verse_id": "8.11",
  "mūla": {
    "devanāgarī": "यद् अक्षरं वेद-विदो वदन्ति विशन्ति यद् यतयो वीत-रागाः | यद् इच्छन्तो ब्रह्मचर्यं चरन्ति तत् ते पदं संग्रहेण प्रवक्ष्ये",
    "iast": "yad akṣaraṃ veda-vido vadanti viśanti yad yatayo vīta-rāgāḥ | yad icchanto brahmacaryaṃ caranti tat te padaṃ saṃgraheṇa pravakṣye",
    "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 11",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yat",
      "lemma": "yad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "akṣaram",
      "lemma": "akṣara",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अक्षरम्"
    },
    {
      "surface_form": "veda",
      "lemma": "veda",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वेद"
    },
    {
      "surface_form": "vidaḥ",
      "lemma": "vid",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विदः"
    },
    {
      "surface_form": "vadanti",
      "lemma": "√vad",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "तद्वा एतदक्षरं गार्गि ब्राह्मणा अभिवदन्ति (बृ0 उ 0 3",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "वीतरागाः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "वदन्ति"
    },
    {
      "surface_form": "viśanti",
      "lemma": "√viś",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रविशन्ति सम्यग्दर्शनप्राप्तौ सत्यां",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "यद् अक्षरं प्राप्तुम् इच्छन्तो ब्रह्मचर्यं चरन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "एकत्वमाप्नुवन्तीति सन्न्यासिनां प्राप्यतयोक्तम्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "स्वरूपतया सम्यग्दर्शनेन यदक्षरं यतयो",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विशन्ति"
    },
    {
      "surface_form": "yat",
      "lemma": "yad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "yatayaḥ",
      "lemma": "yati",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यतयः"
    },
    {
      "surface_form": "vīta",
      "lemma": "√vī",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वीत"
    },
    {
      "surface_form": "rāgāḥ",
      "lemma": "rāga",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "रागाः"
    },
    {
      "surface_form": "yat",
      "lemma": "yad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "icchantaḥ",
      "lemma": "iṣ",
      "grammar": "nominative masculine plural present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इच्छन्तः"
    },
    {
      "surface_form": "brahmacaryam",
      "lemma": "brahmacarya",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्मचर्यम्"
    },
    {
      "surface_form": "caranti",
      "lemma": "√car",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "आचरन्ति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तत् ते पदं संग्रहेण प्रवक्ष्ये",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "इति ब्रह्मचारिणां तदक्षरस्वरूपं मत्पदस्वरूपत्वात्पदम्चैद्ये",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। तत्ते तुभ्यं पदं पद्यते गम्यत इति पदं प्राप्यं संग्रहरेण संक्षेपेण प्रवक्ष्ये। तत्प्राप्त्युपायं कथयिष्यामीत्यर्थः।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "तत्ते पदं सग्रहेण ब्रवीम्योमित्येतत् इत्यादिश्रुतिप्रतिपादितत्वेन प्रणवेनैवाभिधानेन तदनुस्मरणं कर्तव्यं नान्येन मन्त्रा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "चरन्ति"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
      "grammar": "dative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "padam",
      "lemma": "pada",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पदम्"
    },
    {
      "surface_form": "saṃgraheṇa",
      "lemma": "saṃgraha",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "संग्रहः संक्षेपः तेन संक्षेपेण प्रवक्ष्ये कथयिष्यामि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "प्रवक्ष्ये",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "संक्षेपेणाहं प्रवक्ष्ये प्रकर्षेण कथयिष्यामि यथा तव बोधो भवति तथा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "संग्रहेण"
    },
    {
      "surface_form": "pravakṣye",
      "lemma": "pra-√vac",
      "grammar": "future indicative 1st person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "कथयिष्यामि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "।पद्यते गम्यते अनेन इति पदं तद् निखिलवेदान्तवेद्यं मत्स्वरूपम् अक्षरं यथा उपास्यं तथा संक्षेपेण प्रवक्ष्यामि इत्यर्थः।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "तेषां गम्यमिति वक्ष्यामीत्यर्थः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। तत्प्राप्त्युपायं कथयिष्यामीत्यर्थः।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "प्रकर्षेण कथयिष्यामि यथा तव बोधो भवति तथा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रवक्ष्ये"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "8.3",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "11.37",
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    },
    {
      "verse": "7.29",
      "type": "cross-chapter thematic parallel",
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      "feature_breakdown": {
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    },
    {
      "verse": "8.24",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "5.26",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "3.15",
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    },
    {
      "verse": "5.21",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "5.25",
      "type": "cross-chapter thematic parallel",
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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_8.11",
        "anandgiri_8.11"
      ],
      "score": 0.5,
      "english_rendering": "That which the knowers of the Veda declare as the imperishable (akṣara, the unperishing) — negated of all limiting attributes as 'not-gross, not-subtle' (Bṛhadāraṇyaka Upaniṣad 3.8.8) — is the very Brahman into which the passionless renunciants (vīta-rāgāḥ yatayaḥ) dissolve upon right-seeing (samyag-darśana). That same destination, seekable through the praṇava (Oṃkāra) as its vācaka-rūpa (designating form), which students of brahmacarya strive toward through life-long residence with a teacher — that station (padam) I shall now declare to you in brief. Śaṅkara makes clear that Oṃkāra is the upāsanā-instrument for aspirants of middling intellect; the ultimate fruit is dissolution into Para-Brahman, not a separate location.",
      "divergence_note": "Śaṅkara: 'yat akṣaraṃ na kṣaratīti akṣaram avināśi... sarvataḥ pāṇipādaṃ... astūlam anaṇu'; Praśna Upaniṣad 5.1.2.5 and Kaṭha Upaniṣad 1.2.14-15 cited as Śruti basis for Oṃkāra-as-pratīka."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_8.11",
        "vedantadeshika_8.11"
      ],
      "score": 0.5,
      "english_rendering": "The imperishable (akṣara) described by Vedic knowers as 'not-gross' and so forth is ultimately My very Self-nature (mat-svarūpam), the content of all Vedānta — and that is what the dispassionate striving ones (vīta-rāgāḥ yatayaḥ) enter, meaning they attain union with the divine Person who possesses this quality. Students who observe brahmacarya seeking that goal are seeking Me as their destination (padam prayāṇam); and I shall now disclose, in brief, exactly how this station is to be contemplated (yathā upāsyam). Rāmānuja's gloss 'padyate gamyate anena iti padam' — 'that by which one arrives' — frames akṣara not as mere abstraction but as the Lord's own nature that draws devotees toward itself.",
      "divergence_note": "Rāmānuja: 'nikhila-vedānta-vedyaṃ mat-svarūpam akṣaraṃ yathā upāsyaṃ tathā saṃkṣepena pravakṣyāmi.'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_8.11",
        "jayatirtha_8.11"
      ],
      "score": 0.5,
      "english_rendering": "The akṣara here is Viṣṇu's supreme station (tad-viṣṇoḥ paramaṃ padam), and 'padam' is derived from the root 'pad' meaning to go — the destination reached by those who seek liberation (mumukṣubhiḥ). Madhva grounds this in the Ṛgveda verse (1.22.20) and the Nārāda-Pañcarātra ('gīyase padam ity eva munibhiḥ padyase yataḥ'), establishing that the renunciants entering this akṣara are entering Hari's own abode, not merging into an undifferentiated Absolute. The jīva remains eternally distinct even in liberation; brahmacarya is the discipline through which the dependent soul (paratantra-jīva) orients its entire effort toward Hari alone.",
      "divergence_note": "Madhva: 'prāpyate mumukṣubhiḥ iti padam... tad-viṣṇoḥ paramaṃ padam [Ṛk 1.22.20] iti śruteḥ'; Nārāda-Pañcarātra quote on 'padyase yataḥ' confirming Viṣṇu as the referent."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_8.11"
      ],
      "score": 0.5,
      "english_rendering": "This akṣara is Kṛṣṇa's own svarūpa as the antarātman-avatāra, His feet (caraṇa-rūpam) that the brahmacarī enters — echoing 'caidye ca sāttvata-pateś caraṇaṃ praviṣṭe.' Vallabha reads the three seekers — Veda-knowers who declare it, renunciants who enter it, brahmacarins who strive toward it — as three grades of the same prasāda-path, all arriving at Kṛṣṇa's station (mat-pada-svarūpam). The 'saṃgraheṇa pravakṣye' is Kṛṣṇa's loving guarantee: He will disclose His own feet-nature briefly, because the devotee's desire (icchā) itself is His grace drawing the seeker inward.",
      "divergence_note": "Vallabha: 'tad akṣara-svarūpaṃ mat-pada-svarūpatvāt padam... antaryāmy-avatārādi-rūpe pādatvaṃ asya hi'; caidye ca sāttvata-pateḥ caraṇaṃ praviṣṭe citation."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_8.11"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the verse as a promise to disclose the praṇava-ādhāra (Oṃkāra-based) abhyāsa that is the inner core (antaraṅga) of practice, beyond mere mechanical repetition alone. 'Akṣara' is what Vedānta-knowers declare in line with the Śruti 'etasya vā akṣarasya praśāsane gārgī sūryācandramasau vidhṛtau tiṣṭhataḥ' — the ground that holds sun and moon in their courses. The passionless strivers (vīta-rāgāḥ yatayaḥ) enter it; those who want to know it undergo brahmacarya with a teacher. Śrīdhara's 'tat prāpty-upāyaṃ kathayiṣyāmi' frames the coming verses as a practical method, not metaphysics alone.",
      "divergence_note": "Śrīdhara: 'etasya vā akṣarasya praśāsane gārgī sūryācandramasau vidhṛtau tiṣṭhataḥ [BṛU citation]'; 'saṃgraheṇa saṃkṣepena pravakṣye... tat prāpty-upāyaṃ kathayiṣyāmīty arthaḥ.'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_8.11"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes: the akṣara is Para-Brahman whose vācaka (designating name) is Oṃkāra, and meditation at the time of death must employ this Oṃkāra specifically — not any other mantra — because Śruti ('sarve vedā yat padam āmananti... om ity etat') has already mandated it. Three testimonies converge: the Veda-knowers who describe it by negation (astūla-anaṇu), the perfected renunciants who experientially enter it (svarūpatayā samyag-darśanena), and the lifelong brahmacārins who expend every effort toward it. For aspirants of middling and lower intellect this is kramamukti (progressive liberation) via Oṃkāra-upāsanā with yogic support; for the highest it is direct Brahman-realization — both are honored here.",
      "divergence_note": "Madhusūdana: 'akṣaram avināśi oṃkārākhyaṃ brahma veda-vido vadanti... ye punareṭaṃ tri-mātreṇa om ity anenaiva akṣareṇa paraṃ puruṣam abhidhyāyīta sa taṃ adhigacchati'; explicit distinction of manda-madhyama-buddhi (kramamukti) vs. siddha-anubhava paths."
    }
  },
  "prosodic_information": {
    "meter": "triṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अक्षर",
      "role": "supporting",
      "other_verses_in_list": [
        "8.3",
        "10.25",
        "10.33",
        "11.18",
        "11.37",
        "12.1",
        "12.3",
        "12.5",
        "15.18"
      ]
    },
    {
      "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",
        "5.25",
        "5.26",
        "6.14",
        "6.27",
        "6.28",
        "6.38",
        "6.44",
        "7.29",
        "8.1",
        "8.3",
        "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"
      ]
    }
  ],
  "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": [
          "vadanti: vad -> √vad",
          "viśanti: viś -> √viś",
          "vīta: vī -> √vī",
          "caranti: car -> √car",
          "pravakṣye: pravac -> pra-√vac"
        ]
      }
    ]
  },
  "so_what_questions": [
    "All six schools agree akṣara is the supreme goal — but do they agree on what 'entering' it means? (merger vs. proximity vs. service vs. feet-contact)",
    "Śaṅkara and Madhusūdana both cite the Oṃkāra Śruti passages; how does each use the same evidence to different doctrinal ends?",
    "Madhva derives 'padam' from the verbal root 'pad' (to go) and anchors it to Ṛgveda 1.22.20 — does this grammatical move block the Advaita reading that padam means 'station to be dissolved into'?",
    "Vallabha inserts 'caraṇa-rūpam' (feet-nature) via the Caidya citation — is this a doctrinal reading or an exegetical addition absent from the mūla verse itself?",
    "The verse lists three communities (veda-vidaḥ, yatayaḥ, brahmacarins) — do all schools treat these as a single ladder of attainment, or as parallel paths of equal standing?",
    "Śrīdhara's phrase 'antaraṅgaṃ abhyāsam' implies that mere word-recitation is the outer shell and praṇava-contemplation is the inner core — what does this imply for modern practitioners who recite without praṇava-integration?",
    "If the Sūtrakṛt substrate surfaces this verse's cross-references (BṛU 3.8.8, KaṭhU 1.2.14-15, Praśna 5.1.2.5, Ṛk 1.22.20), which school gains the most evidential support from the intertextual network?"
  ],
  "everyday_applications": {
    "advaita": "When you feel the pull of any strong desire or fear, treat it as a signal that identification with a limiting attribute is active. Return, even briefly, to the question: what is it in me that remains unchanged whether this desire is fulfilled or not? That unchanging witness is the direction akṣara points. Practice: end each day with five minutes of neti-neti (not this, not this) until only the unnameable remainder is present.",
    "viśiṣṭādvaita": "Understand that every role you occupy — parent, professional, citizen — is a mode of the one Lord who owns all qualities. Your dispassion (vairāgya) is not withdrawal but clarification: you act from the Lord's nature rather than from anxious self-interest. Practice: before any consequential decision, ask 'Is this consistent with the qualities the Vedānta ascribes to Him whose nature I share?'",
    "dvaita": "Your personhood is real and permanent — liberation does not erase it but purifies it into direct, dependent service of Hari. The brahmacarya ideal means orienting every discipline (diet, speech, time) toward removing whatever habit pulls attention away from Him. Practice: keep a short daily log of one habitual distraction you surrendered and one moment you felt closer to the source.",
    "śuddhādvaita": "Kṛṣṇa's 'feet' (caraṇam) in this verse is not a metaphor but a live contact point — the place where devotees through history have arrived. Read one episode of the Bhāgavata each morning not as mythology but as a report of what happens when a human intelligence touches that caraṇam. Practice: after reading, sit for two minutes and notice whether any residue of that contact remains in the body.",
    "bhakti": "Śrīdhara's emphasis on brahmacarya-with-a-teacher means the goal requires a living transmission context, not solo study. Find one practice — whether a mantra, a text, a teacher's instruction — and sustain it unbroken for forty days before evaluating its fruit. The Oṃkāra-based core Śrīdhara describes becomes accessible only after the outer layer of scattered practice is stabilized.",
    "advaita-bhakti": "Madhusūdana's synthesis gives permission to hold both paths simultaneously: use Oṃkāra as the daily anchor for meditation (the Śruti-mandated name), while allowing devotion to Kṛṣṇa to supply the emotional traction that pure negation cannot. Practice: morning session opens with three utterances of Oṃ with full attention; the same session closes with a moment of direct address to the personal form — this is the two-tier structure Madhusūdana describes for 'middling' aspirants."
  },
  "primary_meaning": "What the Veda-knowers call the imperishable, what passionless strivers enter, what brahmacharya students spend their lives seeking, that goal I will now tell you in brief."
}