{
  "verse_id": "8.15",
  "mūla": {
    "devanāgarī": "माम् उपेत्य पुनर्-जन्म दुःखालयम् अशाश्वतम् | नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः",
    "iast": "mām upetya punar-janma duḥkhālayam aśāśvatam | nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ",
    "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 15",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "upetya",
      "lemma": "upe",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "माम् ईश्वरम् उपेत्य मद्भावमापद्य पुनर्जन्म पुनरुत्पत्तिं नाप्नुवन्ति न प्राप्नुवन्ति",
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      "theme_lists": [],
      "surface_devanagari": "उपेत्य"
    },
    {
      "surface_form": "punar",
      "lemma": "punar",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पुनर्"
    },
    {
      "surface_form": "janma",
      "lemma": "janman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "न प्राप्नुवन्ति यत एते महात्मानः महामनसो यथावस्थितमत्स्वरूपज्ञानाः अत्यर्थमत्प्रियत्वेन मया विना आत्मधारणम् अलभमाना मयि",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        {
          "sense": "सम्भवतीत्येवं तत्र स्वयम्प्राप्तानां जन्माभावे",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "न प्राप्नुवन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "जन्म"
    },
    {
      "surface_form": "duḥkha",
      "lemma": "duḥkha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुःख"
    },
    {
      "surface_form": "ālayam",
      "lemma": "ālaya",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आलयम्"
    },
    {
      "surface_form": "aśāśvatam",
      "lemma": "aśāśvata",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अनवस्थितस्वरूपं च",
          "school": "advaita",
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            "shankara"
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        }
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      "surface_devanagari": "अशाश्वतम्"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "āpnuvanti",
      "lemma": "√āp",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आप्नुवन्ति"
    },
    {
      "surface_form": "mahātmānaḥ",
      "lemma": "mahātman",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "यतयः संसिद्धिं मोक्षाख्यां परमां प्रकृष्टां गताः प्राप्ताः",
          "school": "advaita",
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          "witnesses": [
            "shankara"
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        },
        {
          "sense": "महामनसो यथावस्थितमत्स्वरूपज्ञानाः अत्यर्थमत्प्रियत्वेन मया विना आत्मधारणम् अलभमाना मयि आसक्तमनसो मदाश्रयाः माम् उपास्य",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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            "vedantadeshika"
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        },
        {
          "sense": "किन्तु परमां सिद्धिं मुक्तिं निर्गुणां गताः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "रजस्तमोमलरहितान्तःकरणाः शुद्धसत्त्वाः समुत्पन्नसम्यग्दर्शना मल्लोकभोगान्ते परमां सर्वोत्कृष्टां संसिद्धिं मुक्तिं गतास्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
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      "surface_devanagari": "महात्मानः"
    },
    {
      "surface_form": "saṃsiddhim",
      "lemma": "saṃsiddhi",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संसिद्धिम्"
    },
    {
      "surface_form": "paramām",
      "lemma": "parama",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परमाम्"
    },
    {
      "surface_form": "gatāḥ",
      "lemma": "√gam",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्राप्ताः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति पृथगुक्तिः इत्यत आह -- परमामि ति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "गताः"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "8.16",
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      "verse": "7.19",
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    },
    {
      "verse": "18.77",
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        "lemma_overlap": 11.0598,
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    },
    {
      "verse": "6.37",
      "type": "cross-chapter thematic parallel",
      "score": 0.8908,
      "feature_breakdown": {
        "cosine": 0.8208,
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        "vocative": 0.0,
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        "lemma_overlap": 12.9436,
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    },
    {
      "verse": "11.50",
      "type": "cross-chapter thematic parallel",
      "score": 0.8899,
      "feature_breakdown": {
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      "verse": "4.9",
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    {
      "verse": "5.6",
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    {
      "verse": "9.13",
      "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_8.15",
        "anandgiri_8.15"
      ],
      "score": 0.5,
      "divergence_note": "Śaṅkara identifies the goal as mad-bhāva — oneness with the Lord's nature — not personal service or residence in Vaikuṇṭha.",
      "english_rendering": "Reaching Me — the Lord — and attaining My very nature (mad-bhāva), the great ones no longer return to rebirth, which is a receptacle (ālaya) for all three types of suffering (ādhyātmika and the rest) and whose own form is never stable. They have arrived at that highest accomplishment called liberation (mokṣa-ākhyā saṃsiddhi). Those who do not reach Me, Śaṅkara clarifies, rotate back into saṃsāra."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_8.15",
        "vedantadeshika_8.15"
      ],
      "score": 0.5,
      "divergence_note": "Unlike Śaṅkara's mad-bhāva (merger), Rāmānuja's mahātmānas remain distinct persons who have attained the highest form (parama-saṃsiddhi-rūpam mām), preserving the devotee's individuality in the Lord.",
      "english_rendering": "Those great-souled ones whose minds are fastened on Me, who know My real nature (yathāvasthita-mat-svarūpa-jñāna), who cannot sustain their own being without Me (mayā vinā ātma-dhāraṇam alabhamānāḥ) — after worshipping Me they attain Me as the highest accomplishment (parama-saṃsiddhi-rūpam mām). Having reached Me they do not return to the unstable dwelling of birth."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_8.15",
        "jayatirtha_8.15"
      ],
      "score": 0.5,
      "divergence_note": "Madhva's commentary is intentionally minimal (sūtra-style); the divergence from Advaita is structural — liberation is proximity to Hari, never identity with Him.",
      "english_rendering": "Those who have attained the highest accomplishment (paramāṃ siddhiṃ gatāḥ) — that attainment of Hari is itself the cause for non-return. The verse, terse in Madhva's reading, praises the fruit of such attainment: reaching the Supreme, the eternally distinct jīva does not re-enter the cycle."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_8.15"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha's sadācāra framing distinguishes Puṣṭi-mārga from Rāmānuja's yathāvasthita-jñāna path and Śaṅkara's jñāna-mārga: graceful conduct itself manifests the non-return.",
      "english_rendering": "Attaining Me — the indwelling controller (antaryāmin), the imperishable (akṣara), the supreme Person (puruṣottama) — the great-souled ones do not return to rebirth; they have attained liberation (mukti), which is beyond the guṇas (nirguṇā). Vallabha sees proper conduct (sadācāra) as the vehicle that demonstrates this non-return."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_8.15"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara's commentary is clean of HTML artifacts; the bhāṣya is fully usable. His voice bridges jñāna and bhakti without resolving the tension, characteristic of his balanced philological style.",
      "english_rendering": "Although You are easily attained — what then follows from that? The great-souled bhaktas, of the character already described (ukta-lakṣaṇāḥ), having reached Me, do not return to birth, which is a support (āśraya) for suffering and is impermanent. Why? Because they have attained liberation (mokṣa) as the proper full accomplishment (samyak-siddhi). Śrīdhara offers the verse as both declaration and synthesis: birth is the home of suffering; reaching Kṛṣṇa closes that home."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_8.15"
      ],
      "score": 0.5,
      "divergence_note": "The synthesis is explicit: pure sattva and samyag-darśana are Advaita prerequisites; yet the upāsaka's path through the Lord's world before final liberation preserves the devotional arc absent in strict Śaṅkara.",
      "english_rendering": "Having attained Me, the Lord (māmīśvaraṃ prāpya), the great-souled ones — whose inner instrument (antaḥkaraṇa) is freed from the impurities of rajas and tamas (rajastamomala-rahita), who are of pure sattva, in whom right vision (samyag-darśana) has arisen — do not return to rebirth, which is a dwelling of suffering from womb-residence and birth-passage onward, and which is unstable and almost-already-perished (dṛṣṭa-naṣṭa-prāyam). Madhusūdana reads the verse as pointing to krama-mukti: the upāsaka attains the Lord's world, enjoys it, and at the end attains final liberation."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
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  "theme_list_memberships": [
    {
      "list": "आत्मा",
      "role": "supporting",
      "other_verses_in_list": [
        "5.17",
        "6.6",
        "6.10",
        "6.29",
        "9.34",
        "10.20",
        "11.3",
        "13.24"
      ]
    },
    {
      "list": "महात्मा",
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      "other_verses_in_list": [
        "7.3",
        "7.19",
        "9.13",
        "11.50"
      ]
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    {
      "list": "महात्मानः",
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        "9.34"
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    {
      "list": "मामुपेत्य",
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        "8.16"
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    },
    {
      "list": "मृत्युसंसारवर्त्मनि",
      "role": "supporting",
      "other_verses_in_list": [
        "9.3",
        "9.34"
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    {
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        "18.56",
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    {
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    {
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        "6.45",
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        "10.26",
        "11.21",
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        "12.10",
        "14.1",
        "16.14",
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        "18.13",
        "18.45",
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        "18.49",
        "18.50"
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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": [
          "āpnuvanti: āp -> √āp",
          "gatāḥ: gam -> √gam"
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  },
  "so_what_questions": [
    "If birth is literally a 'dwelling-place of suffering' (duḥkhālaya), what is the relationship between the householder's ordinary joys and the structural claim that saṃsāra is constitutively painful — is every pleasure a masked form of that suffering?",
    "Śaṅkara says those who do not reach the Lord rotate back (āvartante) — what determines which side of that line a given life falls on, and is there a moment of irreversibility within a single lifetime?",
    "Rāmānuja's phrase mayā vinā ātma-dhāraṇam alabhamānāḥ — 'unable to sustain the self without the Lord' — is this a psychological description or a metaphysical one, and how does it cash out in practice for the non-mystic?",
    "Madhva insists paramāṃ siddhiṃ gatāḥ is the very reason (hetu) for non-return: does this mean the attainment is complete before death, or is death itself the moment of attainment?",
    "Madhusūdana's krama-mukti reading — that the upāsaka enjoys the Lord's realm and only then attains final liberation — raises the question: what is being 'enjoyed,' and is there any risk of getting stuck at that intermediate stage?",
    "All six schools agree on 'no return,' yet they disagree on what is preserved at liberation (identity vs. merger vs. proximity). Does the disagreement matter for the practitioner, or only for the theologian?",
    "The verse describes mahātmānas — great-souled ones — as those who reach this state. What distinguishes a mahātmā from an ordinary sādhaka in each school's framing, and is that distinction earned or given?"
  ],
  "everyday_applications": {
    "advaita": "When anxiety arises, Śaṅkara's frame invites the question: 'What is the āśraya — the shelter — this worry is seeking?' Rather than fixing the external problem, the practice is to notice that every scramble for security is a symptom of identifying with a form that is aśāśvata (impermanent). Even brief moments of recognizing that one's deepest nature is not a container for suffering — but awareness itself — are training in the mad-bhāva that the verse points toward.",
    "viśiṣṭādvaita": "Rāmānuja's mayā vinā ātma-dhāraṇam — 'I cannot hold myself together without You' — translates into a daily acknowledgment that the energy sustaining attention, digestion, and relationship is not self-generated. Starting the day with explicit gratitude (rather than implicit ownership of one's capacities) is the Viśiṣṭādvaita practice-form: treating vitality as kainkarya received, not property held.",
    "dvaita": "Madhva's terse framing — paramāṃ siddhiṃ gatā iti hi tatra hetuḥ — carries a practical edge: the goal is not self-improvement but Hari-attainment, and the latter is the cause of everything else settling. For the practitioner this means reorienting the hierarchy of goals: health, reputation, and comfort are not rungs toward liberation but incidental; Hari-smaraṇa (remembrance of Hari) is the rung, and liberation is its natural consequence.",
    "śuddhādvaita": "Vallabha's sadācāra as vehicle of non-return points toward the craft of daily life as devotional evidence. A Puṣṭi-mārga practitioner asks not 'did I meditate today?' but 'did my conduct bear the signature of someone who has touched the puruṣottama?' — grace expressed through carefulness in speech, preparation of food, and attending to those in the household as extensions of the Lord's antaryāmin presence.",
    "bhakti": "Śrīdhara's balanced synthesis offers a diagnostic tool: the verse defines the great-souled ones as those already described (ukta-lakṣaṇāḥ) — backward-pointing to the qualities listed earlier in the chapter. The everyday practice is to periodically re-read the prior characterization and ask honestly: 'Am I that person, or am I performing that person?' The non-return is not a future event but a present quality of the one who has genuinely arrived at mokṣa as samyak-siddhi.",
    "advaita-bhakti": "Madhusūdana's rajastamomala-rahita antaḥkaraṇa — an inner instrument cleared of rajas and tamas — is not an abstract ideal but a maintenance project. The synthesis practice is to notice when a decision is driven by rajas (agitation, urgency, prestige-seeking) or tamas (avoidance, dullness, inertia) and to deliberately return to sattva before acting. Over time, dṛṣṭa-naṣṭa-prāyam — the 'almost-already-perished' quality of conditioned experience — becomes perceptible, and the taste for the perishable quietly subsides."
  },
  "primary_meaning": "Those great souls who reach Me do not come back to rebirth, which is a home of suffering and nothing lasting."
}