{
  "verse_id": "8.14",
  "mūla": {
    "devanāgarī": "अनन्य-चेताः सततं यो मां स्मरति नित्यशः | तस्याहं सुलभः पार्थ नित्य-युक्तस्य योगिनः",
    "iast": "ananya-cetāḥ satataṃ yo māṃ smarati nityaśaḥ | tasyāhaṃ sulabhaḥ pārtha nitya-yuktasya yoginaḥ",
    "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 14",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "an",
      "lemma": "an",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्"
    },
    {
      "surface_form": "anya",
      "lemma": "anya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्य"
    },
    {
      "surface_form": "cetāḥ",
      "lemma": "cetas",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चेताः"
    },
    {
      "surface_form": "satatam",
      "lemma": "satatam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सततम्"
    },
    {
      "surface_form": "yaḥ",
      "lemma": "yad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यः"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "smarati",
      "lemma": "√smṛ",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "नित्यशः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "अत्यर्थं मत्प्रियत्वेन मत्स्मृत्या विना आत्मधारणम् अलभमानो निरतिशयप्रियां स्मृतिं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "सततं तस्य नित्ययुक्तस्य मदनुरक्तस्य योगिनो मत्सम्बन्धतो वाऽहं निरुपममहिमा वासुदेवः पुरुषोत्तमो भगवान्सुलभो़ऽस्मि।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "तस्य नित्ययुक्तस्य समाहितस्याहं सुखेन लभ्योऽस्मि नान्यस्य",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "तस्य स्ववशतया परवशतया वा देहं त्यजतोऽपि नित्ययुक्तस्य सततसमाहितचित्तस्य योगिनः सुलभः सुखेन लभ्योऽहं परमेश्वरः इतरेषामति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "स्मरति"
    },
    {
      "surface_form": "nityaśas",
      "lemma": "nityaśas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नित्यशस्"
    },
    {
      "surface_form": "tasya",
      "lemma": "tad",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "योगिनः अहं सुलभः सुखेन लभ्यः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "नित्ययुक्तस्य नित्ययोगं काङ्क्षमाणस्य योगिनः अहं सुलभः अहम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "नित्ययुक्तस्य समाहितस्याहं सुखेन लभ्योऽस्मि नान्यस्य",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
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        },
        {
          "sense": "किं स्यादिति तदाह -- न विद्यते मदन्यविषये चेतो यस्य सोऽनन्यचेताः सततं निरन्तरं नित्यशो,यावज्जीवं यो मां स्मरति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "तस्य"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "sulabhaḥ",
      "lemma": "sulabha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "सुखेन लभ्यः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "अहम् एव प्राप्यः न मद्भाव ऐश्वर्यादिकः। सुप्रापश्च तद्वियोगम् असहमानः अहम् एव तं वृणे मत्प्राप्त्यनुगुणोपासनविपाकं तद्व",
          "school": "viśiṣṭādvaita",
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        {
          "sense": "सुखेन लभ्योऽहं परमेश्वरः इतरेषामतिदुर्लभोऽपि",
          "school": "advaita-bhakti",
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        }
      ],
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      "surface_devanagari": "सुलभः"
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    {
      "surface_form": "pārtha",
      "lemma": "pārtha",
      "grammar": "vocative masculine singular noun",
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        {
          "sense": "नित्ययुक्तस्य सदा समाहितचित्तस्य योगिनः",
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          "witnesses": [
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        },
        {
          "sense": "[8।22] इतिवत्स्यात्परमं पुरुषं दिव्यं [8।8]स तं परं पुरुषमुपैति दिव्यं [8।10]पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "तवाहमतिसुलभो मा भैषीरित्यभिप्रायः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
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    },
    {
      "surface_form": "nitya",
      "lemma": "nitya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
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    },
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      "surface_form": "yuktasya",
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      "grammar": "genitive masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युक्तस्य"
    },
    {
      "surface_form": "yoginaḥ",
      "lemma": "yogin",
      "grammar": "genitive masculine singular noun",
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          "sense": "अहं सुलभः सुखेन लभ्यः",
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          "sense": "अहं सुलभः अहम्",
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            "vedantadeshika"
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          "sense": "परिपूर्णयोगस्य",
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        },
        {
          "sense": "सुलभः सुखेन लभ्योऽहं परमेश्वरः इतरेषामतिदुर्लभोऽपि",
          "school": "advaita-bhakti",
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          "witnesses": [
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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_8.14",
        "anandgiri_8.14"
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      "score": 0.5,
      "english_rendering": "The yogin whose mind admits no other object — not for six months, not for a year, but without interruption for the whole span of life — and who thus holds the Paramēśvara in continuous remembrance: for that one alone, whose citta (mind-organ) remains perpetually collected in Me, I am sulabha (easily obtained). Śaṅkara insists on two distinct qualifications: satatam denotes unbrokenness of recollection, nityaśaḥ denotes its long duration across the full life. The conclusion is imperative — therefore become ananya-cetāḥ (one whose thought has no other), ever gathered into Me."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_8.14",
        "vedantadeshika_8.14"
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      "score": 0.5,
      "english_rendering": "He who — beginning from the first stirring of effort at dawn — remembers Me at every moment with such yearning that he cannot sustain his own ātman (self) without that remembrance: for that nitya-yukta (perpetually joined) yogin who longs for union unbroken, I alone am the goal to be reached — not my attributes, not sovereignty, not liberation into mere power, but I Myself. Rāmānuja adds the decisive move: I do not merely wait to be found; I choose that devotee, remove what obstructs the ripening of his upāsanā (meditative worship), and grant precisely the capacity that leads to Me."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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        "madhva_8.14",
        "jayatirtha_8.14"
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      "score": 0.5,
      "english_rendering": "The yogin here designated is the one of complete (paripūrṇa) yoga — who possesses nitya-upāya (the eternal means), meaning Hari as the only independent reality is both the path and its fruit. For the eternally distinct jīva (individual self), this yogin is nitya-yuktasya: one who at every moment depends wholly on Hari's will. The 'ease' of attainment is not intrinsic to the devotee's effort but to Hari's sovereign will toward those who surrender dependence utterly."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_8.14"
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      "score": 0.5,
      "english_rendering": "To the bhakta whose citta (mind-organ) is fixed not on son, spouse, or any other — including even abstract forms like the Akṣara (Imperishable) — but on Me, the Līlā-Puruṣottama (the Supreme Person of divine play), remembering continuously: for that mad-anurakta (one attached exclusively to Me) yogin, I, Vāsudeva of incomparable glory, am sulabha — because the relation of prasāda (grace) precedes and enables this remembrance itself. The devotee's ananya-cetāḥ (undivided mind) is itself Kṛṣṇa's gift, not the devotee's accomplishment."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Śrīdhara reads this verse as a direct recall of what was established above: death-hour absorption in Me arises only from lifelong nityābhyāsa (continuous practice) — it does not come to anyone else. He whose mind has no other object, who remembers Me uninterruptedly (satatam) and daily (nityaśaḥ), for that samāhita (collected) one I am easily obtained — not for another. The verse seals the logic of the chapter: regularity and exclusivity of remembrance are causally sufficient for sulabhatā."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "score": 0.5,
      "english_rendering": "Madhusūdana reads this verse within the arc of the whole chapter: even the yogin who cannot voluntarily direct his prāṇa (life-breath) through the brahma-randhra (crown aperture) at will — who dies, as it were, under compulsion rather than by self-mastery — is not thereby excluded from Me. If throughout life he has been ananya-cetāḥ, remembering satatam and nityaśaḥ, then whether he departs on his own terms or under circumstantial compulsion, he remains nitya-yukta (perpetually joined) and I am sulabha to him. Madhusūdana explicitly cites Patañjali's formula — dīrgha-kāla-nairantarya-satkāra — as the three dimensions of abhyāsa (practice) that constitute this state, showing the synthesis of Yoga-śāstra with bhakti-vocabulary."
    }
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      "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": [
          "smarati: smṛ -> √smṛ",
          "yuktasya: yuj -> √yuj"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara insists that satatam (without interruption) and nityaśaḥ (across a lifetime) are two distinct qualifications — does this mean any break in remembrance disqualifies the practitioner, or is there a threshold of continuity that suffices?",
    "Rāmānuja introduces the dramatic claim that Bhagavān Himself 'chooses' and 'removes obstacles' for the devotee — does this make the devotee's effort causally relevant or merely a necessary condition that triggers divine initiative?",
    "Vallabha explicitly excludes even the formless Akṣara as an admissible object of ananya-cetāḥ, restricting the verse to the personal Līlā-Puruṣottama — on what basis does the school draw this internal distinction within Brahman?",
    "Madhusūdana's synthesis rescues the yogin who dies 'involuntarily' (without prāṇa-control at the crown): does this dissolve the distinction between the yoga-mārga (path of yogic technique) and the bhakti-mārga, or merely show that bhakti subsumes the former?",
    "All six schools agree sulabhatā belongs to the ananya practitioner — but they disagree on whether the ease is intrinsic to Bhagavān's nature (Dvaita), earned by practice (Śrīdhara), or gifted by grace prior to practice (Vallabha). Can these three accounts be held simultaneously?",
    "The verse uses yoginaḥ (of the yogin) at the end — does this restrict the promise to formal initiates of a yoga-discipline, or does the whole verse's context expand 'yogin' to anyone whose remembrance has the three qualities named?",
    "If Madhusūdana is correct that the Pātañjala triad (duration, continuity, reverence) is embedded in the verse's grammar, does the Gītā presuppose a literate practitioner-audience already trained in Yoga-śāstra — and what does that imply for the text's intended śrotriya (qualified listener)?"
  ],
  "everyday_applications": {
    "advaita": "Treat the day as a single unbroken session of recollection. Śaṅkara's two qualifications — nairantarya (no gap) and dīrgha-kālatva (long duration) — translate practically: set a counter not for formal meditation periods but for how many consecutive hours pass without the mind returning to Paramātman (the supreme self). Notice when 'other objects' (news, social media, grievance loops) fill the gaps, and treat each noticing as a data point rather than a failure. The goal is a citta (mind-organ) that defaults to Brahman the way breathing defaults to air — not effortful, but structurally prior.",
    "viśiṣṭādvaita": "Rāmānuja's 'unable to sustain oneself without remembrance' is a diagnostic for genuine bhakti (devotion): test whether absence of Bhagavān from your attention feels like structural loss — the way hunger feels — or merely like an optional practice deferred. If it feels optional, the work is deepening the mattering, not increasing the frequency. Practically: allow a daily period of deliberate separation from all Bhagavān-directed activity and observe what fills the vacuum. The quality of that vacuum reveals where your nitya-yuktatā (perpetual joining) currently stands.",
    "dvaita": "Madhva's 'nitya-upāya (eternal means)' framing corrects the common error of treating meditation as self-improvement. Every practice session — mantra, japa (repetition), study — should be explicitly attributed to Hari's enabling will, not to personal competence. A practical discipline: before beginning any spiritual exercise, state aloud or internally that this practice is Hari acting through a dependent instrument. After the session, attribute any clarity or difficulty equally to His will. This prevents the spiritual pride that, in Dvaita, is the primary obstacle to sulabhatā.",
    "śuddhādvaita": "Vallabha's exclusion of 'son, spouse, and even the formless Akṣara' as acceptable objects points to an everyday audit: which objects currently compete with the Līlā-Puruṣottama (the Supreme Person of divine play) for the ground-state of your attention? The Puṣṭi-mārga discipline is not renunciation of those objects but their re-liturgification — encountering them as sites where Kṛṣṇa's līlā (divine play) is already present. A parent's attention to a child, re-routed through this lens, becomes a form of smaraṇa (remembrance) rather than competing with it.",
    "bhakti": "Śrīdhara's causal claim — 'death-hour attainment arises from lifelong practice, not from anyone else's' — implies that the death-hour is not a separate spiritual problem to be solved at the end. The practical translation: every daily remembrance-session is preventive infrastructure for that moment. Design your practice regimen with the death-hour in mind as its audit event: would the quality of today's smaraṇa (remembrance), maintained consistently, produce the absorption Śrīdhara describes? If not, adjust the depth, not just the duration.",
    "advaita-bhakti": "Madhusūdana's rescue of the 'involuntary' dier — the one who cannot perform the prescribed prāṇa-technique at death but has maintained satatam-nityaśaḥ throughout life — is profoundly practical for householders who cannot guarantee their circumstances of death. The application: do not defer spiritual seriousness to a planned retirement of contemplation. The Pātañjala triad embedded here (duration, continuity, reverence in practice) is achievable in a working life with children and obligations; the yogic exit-technique at the crown is a specialist path, but this verse explicitly operates below that threshold, catching those who fall through its requirements."
  },
  "primary_meaning": "For the yogi whose mind never strays to another and who remembers Me without break, I am easy to reach, Arjuna."
}