{
 "verse_id": "9.31",
 "mūla": {
  "devanāgarī": "क्षिप्रं भवति धर्मात्मा शश्वच्-छान्तिं निगच्छति | कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति",
  "iast": "kṣipraṃ bhavati dharmātmā śaśvac-chāntiṃ nigacchati | kaunteya pratijānīhi na me bhaktaḥ praṇaśyati",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 31",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "kṣipram",
   "lemma": "kṣipram",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "क्षिप्रम्"
  },
  {
   "surface_form": "bhavati",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "धर्मात्मा धर्मचित्तः एव",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "क्षिप्रम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "धर्मात्मा",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva",
      "jayatirtha"
     ]
    },
    {
     "sense": "एवं स्वरूपभजनेन शश्वच्छान्तिमपुनरावर्त्तिनीं मत्प्राप्तिं विरुद्धाचारनिवृत्तिं याति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। ततश्च शश्वच्छान्तिं शाश्वतीमुपशान्तिं चित्तोपप्लवोपरमरूपां परमेश्वरनिष्ठां नितरां गच्छति प्राप्नोति। कुतर्ककर्कशवादिनो",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "धर्मात्मा धर्मानुगतचित्तः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भवति"
  },
  {
   "surface_form": "dharma",
   "lemma": "dharma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धर्म"
  },
  {
   "surface_form": "ātmā",
   "lemma": "ātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मा"
  },
  {
   "surface_form": "śaśvat",
   "lemma": "śaśvat",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शश्वत्"
  },
  {
   "surface_form": "śāntim",
   "lemma": "śānti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शान्तिम्"
  },
  {
   "surface_form": "nigacchati",
   "lemma": "ni-√gam",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्राप्नोति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। शाश्वतीम् अपुनरावर्तिनीं मत्प्राप्तिविरोध्याचारनिवृत्तिं गच्छति। कौन्तेय त्वम् एव अस्मिन् अर्थे प्रतिज्ञां कुरु मद्भक्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "नितरां प्राप्नोत्यतिनिर्वेदात्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निगच्छति"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रतिजानीहि निश्चितां प्रतिज्ञां कुरु, न मे मम भक्तः मयि समर्पितान्तरात्मा मद्भक्तः न प्रणश्यति इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "त्वम् एव अस्मिन् अर्थे प्रतिज्ञां कुरु मद्भक्तौ उपक्रान्तो विरोध्याचारमिश्रः अपि न नश्यति अपि तु मद्भक्तिमाहात्म्येन सर",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "त्वमस्मिन्नर्थे मे प्रतिज्ञां जानीहि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": ", पटहकाहलादिमहाघोषपूर्वकं विवदमानानां सभां गत्वा बाहुमुत्क्षिप्य निःशङ्कं प्रतिजानीहि प्रतिज्ञां कुरु",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": ", निश्चितमेवेदृशं मद्भक्तेर्माहात्म्यं, अतो विप्रतिपन्नामां पुरस्तादपि त्वं प्रतिजानीहि सावज्ञं सगर्वं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
  },
  {
   "surface_form": "pratijānīhi",
   "lemma": "prati-√jñā",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "निश्चितां प्रतिज्ञां कुरु, न मे मम भक्तः मयि समर्पितान्तरात्मा मद्भक्तः न प्रणश्यति इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इत्यत्र ज्ञानमात्रविधावुपसर्गस्य नैरर्थक्यात् वास्तोष्पते प्रतिजानीह्यस्मान् [ऋक्सं.5",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "प्रतिज्ञां कुरु",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सावज्ञं सगर्वं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रतिजानीहि"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "bhaktaḥ",
   "lemma": "bhakta",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "मयि समर्पितान्तरात्मा मद्भक्तः न प्रणश्यति इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "प्रणश्यति इत्ययं प्रतिज्ञाविषय इति ज्ञापनायअस्मिन्नर्थे इत्युक्तम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": ", मध्यमदुराचारस्तु तथाविधः कथं इत्यत आह -- साधारणे ति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "प्रणश्यति इति त्वं वा सभायां गत्वा प्रतिज्ञां कुरु, न मे भगवतो भक्तो दोषैः पराभूतो भवाम्बुधौ निमज्जति, किन्तु परां गतिं",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "सुदुराचारोऽपि न प्रणश्यति अपितु कृतार्थ",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भक्तः"
  },
  {
   "surface_form": "praṇaśyati",
   "lemma": "pra-√ṇaś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "इति।।किञ्च --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इत्ययं प्रतिज्ञाविषय इति ज्ञापनायअस्मिन्नर्थे इत्युक्तम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "इति त्वं वा सभायां गत्वा प्रतिज्ञां कुरु, न मे भगवतो भक्तो दोषैः पराभूतो भवाम्बुधौ निमज्जति, किन्तु परां गतिं याति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "अपितु कृतार्थ",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "किंतु कृतार्थ",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रणश्यति"
  }
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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_9.31",
    "anandgiri_9.31"
   ],
   "score": 0.5,
   "divergence_note": "Advaita does not read bhakti here as a terminal state but as the mode by which the discordant individual-will dissolves into the substratum — liberation is jñāna-effected, bhakti is preparatory orientation.",
   "english_rendering": "Śaṅkara reads this verse as Kṛṣṇa's soteriological guarantee addressed to those on the path of surrender (samarpita-antara-ātmā): even the one who has previously been of disordered conduct becomes, swiftly (kṣipram), dharma-minded (dharmātmā, 'of dharmic consciousness') — not by merit but by the force of that inner orientation toward the Absolute. He then reaches perpetual peace (śaśvac-chānti), the quiescence that is non-different from liberation. Śaṅkara frames the closing injunction — 'declare it' (pratijānīhi) — as Kṛṣṇa inviting Arjuna to become the vehicle of a metaphysical truth: the devotee (bhakta) who has surrendered the inner self (antara-ātmā) to Brahman does not perish, because there is, ultimately, nothing in him that is other than Brahman to be destroyed."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.31",
    "vedantadeshika_9.31"
   ],
   "score": 0.5,
   "divergence_note": "Unlike Advaita, liberation here is positive — Bhagavān-attainment (mat-prāpti), not jñāna-dissolution. The guarantee is relational, not ontological.",
   "english_rendering": "Rāmānuja reads the verse as a precise phenomenology of bhakti's purifying power: the devotee whose worship (bhajana) is impelled solely by love for Bhagavān (mat-priyatva-kārita), with no ulterior purpose (ananya-prayojana), has already, by that very act, had the taints of rajas and tamas uprooted at the root (samūlonmūlita-rajas-tamo-guṇa). 'Swiftly becoming dharma-ātmā' thus means swiftly becoming single-mindedly focused on bhajana that is free of all contrary conduct — dharma here is the dharma named at 9.3 as 'this highest secret.' The 'eternal peace' (śāśvatī śānti) is the permanent cessation of all conduct opposed to Bhagavān-attainment (mat-prāpti-virodhī-ācāra-nivṛtti) — not mere quietude but non-return. Arjuna is asked to proclaim this because it is the experiential signature of bhakti's sovereign potency: even one who began worship entangled in contrary conduct arrives at complete (paripūrṇa) bhakti."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.31",
    "jayatirtha_9.31"
   ],
   "score": 0.5,
   "divergence_note": "Madhva radically restricts the universal reading: not every sinner can become dharmātmā swiftly — only those whose nature admits of genuine bhakti (devāṃśas). This is the sharpest divergence from all other schools.",
   "english_rendering": "Madhva anchors the verse in a strict hierarchical ontology: genuine swiftness of transformation into dharmātmā occurs only in those who are devarṣis or portions of devas (devadeva-aṃśa) — not universally. He cites the Sāmaveda Śāṇḍilya-śākhā to establish that true bhakti requires pure disposition toward Vāsudeva (vimalāśaya), and that knowledge (jñāna) is the prerequisite of bhakti — without jñāna there is no bhakti, without bhakti there is no liberation (Gautama-khilas: vinā jñānaṃ kuto bhaktiḥ). Ordinary people may attain sādhāraṇa-bhakti through satsaṅga; those of deceitful mind (śaṭha-mati) who pursue bhakti from desire are to be identified as not truly devoted (Viṣṇupurāṇa 3.7.30). The Mahābhārata passage cited demands: Vedas studied, austerity performed, vow of non-disclosure kept, equal-mindedness toward enemy and friend — then one may claim to see Ananta."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.31"
   ],
   "score": 0.5,
   "divergence_note": "Vallabha emphasizes jāti-pāpa (caste-sin as real obstacle overcome by bhajana) — a social-soteriological specificity absent from Śaṅkara and Rāmānuja.",
   "english_rendering": "Vallabha reads the verse as Kṛṣṇa's disclosure of the unlimited redemptive power of svarūpa-bhajana — worship rooted in Kṛṣṇa's own essential nature as sovereign of all grace (kṛpālu puruṣottama). Even one of the lowest birth (nīca-jāti) — whose caste-fault is a real obstruction — has that fault uprooted at the root (nirmūlam unmūlita-jāti-pāpa) by the glory of bhajana that follows. The verse culminates in Kṛṣṇa showing his own power to purify and restrain even the most tamassic and fallen (atitāmasānāṃ ... mahāpatitānāṃ ca) who are connected to him. Vallabha explicitly cites his own Nibandha: 'Kṛṣṇa appeared as the one whose effort is the uplifting of all' — and his statement that bhaktas without scriptural learning (śāstra-rahitāḥ) — women, śūdras, degraded twice-born — are redeemed by Kṛṣṇa Puruṣottama alone."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.31"
   ],
   "score": 0.5,
   "divergence_note": "Śrīdhara uniquely contextualizes the injunction pratijānīhi as a public rhetorical performance — raising the arm in open assembly — lending the verse a social-proclamatory dimension.",
   "english_rendering": "Śrīdhara Svāmī offers a pastorally focused reading: even the dur-ācāra (one of vile conduct), as long as he is genuinely worshipping (māṃ bhajan), swiftly becomes dharma-minded — 'dharma-citta,' his consciousness reoriented toward righteousness. The perpetual peace (śāśvatī upaśānti) he then reaches is described as citta-upaplava-uparama — the cessation of the turmoil (upaplava) of the mind — and as parameshvara-niṣṭhā (steadfast abidance in the Supreme). Śrīdhara frames Arjuna as an ambassador: let him go to an assembly (sabhāṃ gatvā), raise his arm, and declare without hesitation — even the most hardened sinner who is Bhagavān's devotee does not perish but attains the highest purpose (kṛtārtha eva bhavati). The result Śrīdhara forecasts is social: those who challenged the claim will abandon their faulty arguments and take refuge in Arjuna as teacher."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.31"
   ],
   "score": 0.5,
   "divergence_note": "Madhusūdana uniquely holds both the jñāna-dissolution of Advaita (viṣaya-bhoga-spṛhā-nivṛtti, ati-nirveda) and the relational grace of bhakti in one rendering, with Purāṇic exemplars as evidentiary seals.",
   "english_rendering": "Madhusūdana Sarasvatī synthesizes both streams: the sam-yag-vyavasāya (right determination toward Bhagavān) is itself the operative cause — from it the formerly dharma-less one swiftly abandons dur-ācāra and becomes dharma-ānugata-citta, consciousness aligned with dharma. The śāśvatī śānti is viṣaya-bhoga-spṛhā-nivṛtti — the cessation of the craving for sense-objects — reached through ati-nirveda (utter dispassion). Madhusūdana then pivots to address a residual doubt: what if a bhakta retains prior bad conduct without fully abandoning it — would he still be dharmātmā? His answer is: even then he does not perish; the magnificence of bhakti (mad-bhakter māhātmya) itself removes all opposition. He cites the exemplars Ajāmila, Prahlāda, Dhruva, and Gajendra, and closes with the Purāṇic warrant: 'for devotees of Vāsudeva there is no inauspiciousness anywhere' (na vāsudeva-bhaktānām aśubhaṃ vidyate kvacit)."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Kaunteya",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अनन्यभाक्",
   "role": "supporting",
   "other_verses_in_list": [
    "9.30"
   ]
  },
  {
   "list": "कौन्तेय",
   "role": "supporting",
   "other_verses_in_list": [
    "1.27",
    "2.14",
    "2.37",
    "2.60",
    "3.9",
    "3.39",
    "5.22",
    "6.35",
    "7.8",
    "8.6",
    "8.16",
    "9.7",
    "9.10",
    "9.23",
    "9.27",
    "13.1",
    "13.31",
    "14.4",
    "14.7",
    "16.20",
    "16.22",
    "18.48",
    "18.50",
    "18.60"
   ]
  },
  {
   "list": "क्षिप्रं भवति धर्मात्मा",
   "role": "supporting",
   "other_verses_in_list": [
    "7.28",
    "9.30"
   ]
  },
  {
   "list": "गच्छति",
   "role": "supporting",
   "other_verses_in_list": [
    "2.64",
    "2.71",
    "3.18",
    "4.39",
    "5.6",
    "5.24",
    "6.15",
    "6.37",
    "6.40",
    "14.19",
    "18.36",
    "18.49"
   ]
  },
  {
   "list": "भक्तः",
   "role": "supporting",
   "other_verses_in_list": [
    "7.21",
    "11.55",
    "12.14",
    "12.15",
    "12.16"
   ]
  }
 ],
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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)",
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    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "bhavati: bhū -> √bhū",
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    "n_senses_repaired": 7,
    "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 bhajana (worship) can uproot even deep-seated bad conduct swiftly — what does this say about the relationship between intention and character formation? Is svarūpa-bhajana a shortcut, or is it a different causal order altogether?",
  "Madhva restricts 'swift transformation' to those of divine portions (devāṃśa); Rāmānuja extends it to all who begin bhakti with genuine love. Which restriction — if any — does the mūla warrant, and what is at stake in that choice?",
  "The verse ends with an injunction to Arjuna to make a proclamation (pratijānīhi) in public. Why does Bhagavān need a human intermediary to vouch for this truth? What does this say about the sociology of spiritual testimony?",
  "Śrīdhara and Vallabha both address the case of someone of 'low birth' or 'vile conduct.' Is the verse making a democratic soteriological claim, or is it making a claim about bhakti's ontological power that incidentally includes the marginalized?",
  "Madhusūdana distinguishes between one who abandons bad conduct swiftly and one who retains it but still does not perish. How far does this protection extend — and what is the difference between 'not perishing' and 'attaining liberation'?",
  "The verse uses kṣipram (swiftly) twice in the school readings. What does 'speed' of transformation mean in an ontology where the jīva has been in saṃsāra for uncountable births? Is kṣipram a soteriological miracle or a phenomenological description?",
  "All six schools agree the bhakta does not perish (na praṇaśyati). Yet they disagree sharply on what 'perishing' means — dissolution into Brahman, failure to attain mat-prāpti, continued bondage in saṃsāra, or loss of svarūpa-bhajana's potency. What concept of personhood underlies each reading?"
 ],
 "everyday_applications": {
  "advaita": "When you find yourself resuming an old destructive habit — over-spending, compulsive checking, an unkind reflex — notice that the habit persists in the appearance, but the inner orientation (antara-ātmā) is what is decisive. A single moment of genuine re-surrender to the source is sufficient; do not wait until the habit is clean to consider yourself on the path. The Advaita reading says: the devotee who has given the inner self does not perish — so the question is not 'have I cleaned up my conduct today?' but 'has the inner renunciation occurred?'",
  "viśiṣṭādvaita": "If you are trying to build a practice of service — volunteering, care for family, professional integrity — and you keep failing to sustain it, Rāmānuja's reading offers a specific diagnosis: check whether the motivation is love for Bhagavān or some personal pay-off. The moment worship (or service) is impelled by love alone (ananya-prayojana), the obstacles (rajas, tamas) begin to be uprooted at the root — not suppressed by willpower but eliminated structurally. Shift the motivational source; the conduct will follow swiftly.",
  "dvaita": "Madhva's reading is a discipline of honest self-assessment: not everyone who performs acts of piety is genuinely on the path. Before claiming protection from this verse, examine: Is my orientation toward Vāsudeva actually free of self-interest? Is there real jñāna undergirding this bhakti? The discomfort of Madhva's restriction is its gift — it prevents cheap consolation. Use it as a weekly check: am I showing the four marks (Vedas studied, truth-speaking, teacher-honoring, secret-keeping, equanimity toward enemy and friend) that the Mahābhārata passage names?",
  "śuddhādvaita": "Vallabha's reading is for those who feel disqualified — by background, education, social position, or past actions — from serious spiritual practice. The verse names jāti-pāpa (the sin attached to birth-position) as a real obstruction, then says it is uprooted by bhajana's power. If you have inherited a context (family, culture, addiction-pattern, economic precarity) that seems to block your path, Vallabha says: your very connection to Kṛṣṇa — however it began — is the redemptive mechanism. The application is simply: begin where you are, in whatever form you have access to.",
  "bhakti": "Śrīdhara's reading carries a public-testimony dimension: there are moments when a spiritual truth needs to be spoken aloud — not for the speaker's benefit but for others who are hesitating. If you know someone in genuine distress who believes their past conduct disqualifies them from grace, Śrīdhara's Arjuna raises his arm in open assembly and says: 'A devotee of the Supreme does not perish — I guarantee it.' The everyday application is: be willing to be a vocal witness to redemptive possibility in contexts where 'karka-tarka' (harsh skepticism) dominates.",
  "advaita-bhakti": "Madhusūdana's synthesizing reading is useful when you encounter the gap between your spiritual aspiration and your actual conduct — and that gap does not close as fast as you expected. His reading says: the sam-yag-vyavasāya (right, whole-hearted determination) is already operative even before the conduct has changed; viṣaya-bhoga-spṛhā-nivṛtti (the cessation of craving for objects) comes through ati-nirveda (utter dispassion) that the determination itself generates. The practical implication: do not wait for clean conduct before making the determination whole-hearted. The determination is causally prior — and Madhusūdana's list of exemplars (Ajāmila, Prahlāda, Dhruva, Gajendra) shows that the protection has never required a clean record."
 },
 "primary_meaning": "Even a person of vile conduct swiftly becomes righteous and reaches lasting peace when they worship with genuine devotion, for Krishna's bhakta does not perish."
}