{
 "verse_id": "9.28",
 "mūla": {
  "devanāgarī": "शुभाशुभ-फलैर् एवं मोक्ष्यसे कर्म-बन्धनैः | संन्यास-योग-युक्तात्मा विमुक्तो माम् उपैष्यसि",
  "iast": "śubhāśubha-phalair evaṃ mokṣyase karma-bandhanaiḥ | saṃnyāsa-yoga-yuktātmā vimukto mām upaiṣyasi",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 28",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "śubha",
   "lemma": "śubha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शुभ"
  },
  {
   "surface_form": "aśubha",
   "lemma": "aśubha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अशुभ"
  },
  {
   "surface_form": "phalaiḥ",
   "lemma": "phala",
   "grammar": "instrumental neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फलैः"
  },
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "mokṣyase",
   "lemma": "√muc",
   "grammar": "future indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। सोऽयं संन्यासयोगो नाम, संन्यासश्च असौ मत्समर्पणतया कर्मत्वात् योगश्च असौ इति, तेन संन्यासयोगेन युक्तः आत्मा अन्तःकरणं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", तैः विमुक्तो माम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मोक्ष्यसे"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "च सर्वं मदाराधनम् अनुसंदधानो लौकिकं वैदिकं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "bandhanaiḥ",
   "lemma": "bandhana",
   "grammar": "instrumental neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "मत्प्राप्तिविरोधिभिः सर्वैः मोक्ष्यसे, तैः विमुक्तो माम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "बन्धनैः"
  },
  {
   "surface_form": "saṃnyāsa",
   "lemma": "saṃnyāsa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संन्यास"
  },
  {
   "surface_form": "yoga",
   "lemma": "yoga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योग"
  },
  {
   "surface_form": "yukta",
   "lemma": "√yuj",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मा यस्य तथाविधस्त्वं कर्मबन्धनैरिष्टानिष्टफलैः मुक्तो भविष्यसि मुक्तिसिद्धर्भविता",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "आत्मा चित्तं यस्य तथाभूतस्त्वं मां प्राप्स्यसि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "युक्त"
  },
  {
   "surface_form": "ātmā",
   "lemma": "ātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मा"
  },
  {
   "surface_form": "vimuktaḥ",
   "lemma": "vi-√muc",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विमुक्तः"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "upaiṣyasi",
   "lemma": "√upe",
   "grammar": "future indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "आगमिष्यसि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "।मम इमं परमम् अतिलोकं स्वभावं श्रृणु --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उपैष्यसि"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "12.6",
   "type": "cross-chapter thematic parallel",
   "score": 0.9363,
   "feature_breakdown": {
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   "verse": "2.51",
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    "vocative": 0.0,
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    "vocative": 0.0,
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  {
   "verse": "5.1",
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   "score": 0.9132,
   "feature_breakdown": {
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  {
   "verse": "5.21",
   "type": "cross-chapter thematic parallel",
   "score": 0.9114,
   "feature_breakdown": {
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    "vocative": 0.0,
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  {
   "verse": "5.12",
   "type": "cross-chapter thematic parallel",
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   "feature_breakdown": {
    "cosine": 0.8669,
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    "vocative": 0.0,
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  },
  {
   "verse": "4.41",
   "type": "shared-vocabulary echo",
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   "feature_breakdown": {
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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_9.28",
    "anandgiri_9.28"
   ],
   "score": 0.5,
   "english_rendering": "By offering every act to Me as its inner ruler, you are freed from karma-bandhanāni (action-bondages) — those actions whose fruits are the pleasant and unpleasant. This offering is itself saṃnyāsa-yoga: saṃnyāsa because the acts are surrendered to Me and are thereby not truly yours, yoga because that very surrender purifies the antaḥkaraṇa (inner instrument). With antaḥkaraṇa thus rendered fit and karma-bondage dissolved even while the body endures (jīvan-mukti), you will attain Me — and when this body falls, videha-kaivalya follows.",
   "divergence_note": "Śaṅkara glosses saṃnyāsa-yoga as a compound where saṃnyāsa = maccherpaṇatayā karmatvāt (actions surrendered to Me) and yoga = the same acts constituting yoga by that surrender; his phrase 'jīvanneva pātite cāsmin śarīre māmupaiṣyasi' grounds the jīvan-mukti → videha-mukti sequence."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.28",
    "vedantadeshika_9.28"
   ],
   "score": 0.5,
   "english_rendering": "Holding the mind in saṃnyāsa-yoga — the awareness that the self is purely śeṣa (accessory) to Bhagavān and that every laukika and vaidika act is His ārādhanā (worship) — you will be freed from all prior-karma bondages (prācīna-karma-ākhya bandhana) that obstruct reaching Me. Those bondages are the obstacles standing between you and mat-prāpti; once removed by this continuous maccheṣatā-anusandhāna (meditation on being His remainder), you will attain Me alone.",
   "divergence_note": "Rāmānuja specifies 'maccheṣatām-aniyāmyataikasaṃ' — the self as purely governed by and accessory to Bhagavān — and names the bondages 'mat-prāpti-virodhibhiḥ', making liberation a removal of specific obstacles rather than dissolution of self."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.28",
    "jayatirtha_9.28"
   ],
   "score": 0.5,
   "english_rendering": "*Śubhāśubha-phalaiḥ* (fruits that are auspicious and inauspicious) — the double yield of *karma* (action) that constitutes *karma-bandhana* (the bondage of action) — lose their binding force entirely for the *jīva* whose selfhood is gathered into *saṃnyāsa-yoga* (the discipline of complete offering to Hari). *Śubhāśubha-phalair evaṃ mokṣyase karma-bandhanaiḥ*: liberation from this double bondage is not the *jīva*'s own achievement but the direct effect of Hari's *anugraha* (grace), for the *jīva* is *paratantra* (eternally dependent) at every ontological level and can never be the independent cause of its own release. The *pañca-bheda* (the five-fold real distinction) — above all the Lord–*jīva* *bheda* (real distinction) — remains intact through and beyond liberation; *vimuktaḥ* names the freed *jīva* as arriving at Hari's presence, not dissolving into Hari. *Mām upaiṣyasi* is arrival in the strict sense: the *paratantra jīva* reaches the *svatantra* (independently real, self-sufficient) Lord and abides in *taratamya* (graded ontological hierarchy), subordinate, distinct, and in *bhakti* (devotion) that is itself ontological subordination. No *karma*, whether meritorious or demeritorious, can reassert its claim over a *jīva* whose every act has been performed as dependent worship within the *śarīra* (body) of Hari's will.",
   "divergence_note": "No attested bhāṣya from Madhva or Jayatīrtha on 9.28. Reading voiced directly from Dvaita *siddhānta*: *paratantra jīva*, *pañca-bheda*, *anugraha* as liberating cause, and *mām upaiṣyasi* as real arrival rather than dissolution.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.28"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha addresses the devotee who has been anugraha-pātra (recipient of grace) in the maryādā-path: the fruit announced here is release from karma-bondage into Bhagavān's proximity. Saṃnyāsa here is tyāga (relinquishment) in the service of bhajana, while yoga is the cetasa-samatva (equanimity of mind) inseparable from it. Freed from iṣṭa-aniṣṭa fruits and underpolluted by saṃsāra-dharma even while living in the world, the devotee will reach the Puruṣottama in the vyāpi-vaikuṇṭha in a rūpa fit for sevā (service) — not mere liberation but intimate nearness.",
   "divergence_note": "Vallabha's phrase 'mat-sevako yogī saṃsāra-dharmāliptas eva māṃ puruṣottamaṃ samupaiṣyasi sevopayogi-svarūpeṇa vyāpi-vaikuṇṭhe' makes the destination seva-fit proximity, not impersonal release, which is the signature Puṣṭi-mārga divergence."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.28"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara frames the verse as an announcement of fruit: because you offer karma to Me, the acts no longer belong to you in any binding sense — tava tat-phala-sambandha-anupapatteḥ (connection with their fruits becomes impossible for you). Freed from both iṣṭa (pleasant) and aniṣṭa (unpleasant) karmic results, with citta engaged in saṃnyāsa-yoga — where saṃnyāsa is maccherpaṇa (offering to Me) and yoga is that same citta held steady — you will reach Me directly.",
   "divergence_note": "Śrīdhara's key phrase is 'karmaṇāṃ mayi samarpitatvena tava tat-phala-sambandha-anupapatteḥ', locating liberation in the logical impossibility of karmic ownership once the act is genuinely surrendered."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.28"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana opens by naming the verse as a statement of bhajana-phala (fruit of devotion), then traces two registers of liberation. In the first, samarpita-karma purifies the antaḥkaraṇa; with antaḥkaraṇa śodhita (purified), avidyā's veil lifts and the devotee realizes 'ahaṃ brahmāsmi' — jīvan-mukti, attaining Me as direct cognition of non-difference. In the second, when prārabdha-karma exhausts itself and the body falls, videha-kaivalya follows. Even now the devotee, established in sat-rūpa and cleared of all upādhis (limiting adjuncts), ceases to be the subject of māyika-bheda-vyavahāra (transactional differentiation based on illusion).",
   "divergence_note": "Madhusūdana's layered gloss — antaḥkaraṇa-śodhana → ajñāna-āvaraṇa-nivṛtti → jīvan-mukti → videha-kaivalya — with the closing observation 'sarvopādhi-nivṛttyā māyika-bheda-vyavahāra-viṣayo na bhaviṣyasi' marks the Advaita endpoint beyond which even devotional language dissolves."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Tāta",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "युक्त",
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   "other_verses_in_list": [
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    "2.28",
    "2.39",
    "2.50",
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    "3.26",
    "3.36",
    "4.18",
    "5.6",
    "5.7",
    "5.8",
    "5.12",
    "5.21",
    "5.23",
    "5.26",
    "6.8",
    "6.14",
    "6.17",
    "6.18",
    "6.29",
    "6.47",
    "7.17",
    "7.18",
    "7.22",
    "7.30",
    "8.8",
    "8.10",
    "8.14",
    "8.27",
    "9.14",
    "9.22",
    "9.34",
    "10.10",
    "12.1",
    "12.2",
    "15.14",
    "17.5",
    "17.17",
    "18.28",
    "18.51"
   ]
  },
  {
   "list": "संन्यास",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "5.1",
    "5.2",
    "5.3",
    "5.4",
    "5.6",
    "6.1",
    "6.2",
    "6.4",
    "18.1",
    "18.2",
    "18.7",
    "18.12",
    "18.49"
   ]
  }
 ],
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  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
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   "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": [
     "mokṣyase: muc -> √muc",
     "yukta: yuj -> √yuj",
     "vimuktaḥ: vimuc -> vi-√muc",
     "upaiṣyasi: upe -> √upe"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.081730Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   }
  ]
 },
 "so_what_questions": [
  "If karma-bondage is dissolved by the act of offering rather than by renouncing action, what is the operational difference between a saṃnyāsī who quits acts and a householder who offers them — and does this verse collapse that distinction?",
  "Śaṅkara identifies saṃnyāsa-yoga as a compound where both halves describe the same gesture of surrender; Rāmānuja treats it as a sustained disposition of maccheṣatā — what is at stake in whether this is a single act or a continuous orientation?",
  "Madhusūdana distinguishes jīvan-mukti (body still present, avidyā removed) from videha-kaivalya (body fallen, upādhis dissolved) — does the verse itself sanction this two-stage reading, or is that an Advaita superimposition on bhakti language?",
  "Vallabha specifies that the liberated devotee reaches Puruṣottama in a sevā-fit rūpa in vyāpi-vaikuṇṭha — what does it mean for liberation to have a specific body-form and a specific destination rather than formless release?",
  "The verse promises 'māṃ upaiṣyasi' (you will come to Me) after using both śubha (auspicious) and aśubha (inauspicious) karma as paired obstacles — does this symmetrical framing suggest that merit accumulation is as much an obstacle as demerit?",
  "Dvaita's bhāṣya is absent for this śloka; the doctrinal rendering must be inferred. What does that gap reveal about which verses the Dvaita tradition considered architecturally central to its argument?",
  "If the mechanism of liberation here is 'I cannot own the fruit of what I have given away', how does this relate to modern agency theory — and is the Gītā's frame closer to a liability-transfer or a gift that extinguishes the giver's standing?"
 ],
 "everyday_applications": {
  "advaita": "Before a difficult performance review, dedicate the act of honest assessment to the deeper awareness behind the role: not 'my appraisal' but a disclosure of what is. When the outcome displeases, the antaḥkaraṇa that would normally contract into defensiveness finds no ownership-hook — you acted, Īśvara received it, the fruit cannot re-attach.",
  "viśiṣṭādvaita": "At the end of each working day, run a brief maccheṣatā-anusandhāna: review what you did and mentally place each task as ārādhanā (worship) of the Bhagavān who animates the entire enterprise. The next morning's capacity to act comes unencumbered by yesterday's accumulation of 'I deserved better' or 'I was wronged.'",
  "dvaita": "Approach a creative project with the prior conviction that you are permanently distinct from the source of creativity — you are not the originator, Hari is. This is not false modesty; it is structural precision. It makes you immune to both the inflation of success and the collapse of failure, because neither result is finally yours.",
  "śuddhādvaita": "When tending a relationship that demands continual giving — a parent with a difficult child, a teacher with a struggling student — notice the difference between service-as-depletion and service-as-sevā. Vallabha's frame says the devotee reaches Puruṣottama in a sevā-fit form: the capacity to serve is itself the form liberation takes; sustained caregiving is not a detour from freedom but its shape.",
  "bhakti": "In a high-stakes negotiation, make your best offer and then release your grip on the outcome by naming — even silently — to whom the result belongs. Śrīdhara's logic: once the act is genuinely transferred, tava tat-phala-sambandha becomes anapatti (impossible). The negotiation proceeds the same way; your nervous system does not.",
  "advaita-bhakti": "When a long-held identity — professional, relational, ideological — begins to dissolve under life's pressure, Madhusūdana's two-stage map applies: first the antaḥkaraṇa is purified (you see more clearly), then the upādhi (limiting role) falls away entirely. Do not rush the second stage by forcing renunciation; let the purification complete. The verse promises that completion."
 },
 "primary_meaning": "Surrender every act to Me through *saṃnyāsa-yoga*, and karma's bonds will release you from both their pleasant and their painful fruits, and you will come to Me."
}