{
 "verse_id": "9.34",
 "mūla": {
  "devanāgarī": "मन्-मना भव मद्-भक्तो मद्-याजी मां नमस्कुरु | माम् एवैष्यसि युक्त्वैवम् आत्मानं मत्-परायणः",
  "iast": "man-manā bhava mad-bhakto mad-yājī māṃ namaskuru | mām evaiṣyasi yuktvaivam ātmānaṃ mat-parāyaṇaḥ",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 34",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "manāḥ",
   "lemma": "manas",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मनाः"
  },
  {
   "surface_form": "bhava",
   "lemma": "√bhū",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भव"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "bhaktaḥ",
   "lemma": "bhakta",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भक्तः"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "yājī",
   "lemma": "yājin",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "याजी"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "namaskuru",
   "lemma": "ni-√kṛ",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। माम् एव ईश्वरम् एष्यसि आगमिष्यसि युक्त्वा समाधाय चित्तम्। एवम् आत्मानम्, अहं हि सर्वेषां भूतानाम् आत्मा, परा च गतिः, प",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", अनवधिकातिशयप्रियमदनुभवकारितात्यर्थप्रियाशेषशेषवृत्तौ अपर्यवस्यन् मयि अन्तरात्मनि अतिमात्रप्रह्वीभावव्यसायं कुरु",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। एवमेभिः प्रकारैर्मत्परायणः सन्नात्मानं मनो मयि युक्त्वा समाधाय मामेव परमानन्दरूपमेष्यसि प्राप्स्यसि।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "मनोवाक्कायैः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "नमस्कुरु"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "eṣyasi",
   "lemma": "√i",
   "grammar": "future indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एष्यसि"
  },
  {
   "surface_form": "yuktvā",
   "lemma": "yuj",
   "grammar": "conv",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "युक्त्वा"
  },
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "ātmānam",
   "lemma": "ātman",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मानम्"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "parāyaṇaḥ",
   "lemma": "parāyaṇa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इत्यत्र परशब्दविशेषणसामर्थ्यादवधारणं विवक्षितमित्यभिप्रायेणअहमेवेत्युक्तम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "परायणः"
  }
 ],
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   "verse": "18.65",
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   "score": 0.8943,
   "feature_breakdown": {
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  {
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  {
   "verse": "9.28",
   "type": "cross-chapter thematic parallel",
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   "feature_breakdown": {
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  },
  {
   "verse": "12.2",
   "type": "cross-chapter thematic parallel",
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   "feature_breakdown": {
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    "vocative": 0.0,
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   }
  },
  {
   "verse": "10.20",
   "type": "cross-chapter thematic parallel",
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   "feature_breakdown": {
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  {
   "verse": "6.47",
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  {
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   "feature_breakdown": {
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  },
  {
   "verse": "9.14",
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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_9.34",
    "anandgiri_9.34"
   ],
   "score": 0.5,
   "english_rendering": "Fix your mind in me, Vāsudeva — 'man-manā' (one whose mind is mine). Become 'mad-bhakta' (devoted to me), 'mad-yājī' (one who worships me), and bow to me alone. Having thus composed the inner organ entirely upon me, who am the ātman of all beings and the supreme resort, you shall come to me alone. Śaṅkara reads 'mat-parāyaṇa' (having me as the supreme refuge) as the qualifying condition — Kṛṣṇa is not a personal deity one arrives at, but the paramātman in whom the citta is finally stabilized.",
   "divergence_note": "Śaṅkara's bhāṣya: 'māmeva īśvaram eṣyasi āgamiṣyasi yuktviā samādhāya cittam… ahaṃ hi sarveṣāṃ bhūtānām ātmā parā ca gatiḥ param ayanam' — the arrival is absorption of citta, not a spatial approach to a separate Lord."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.34",
    "vedantadeshika_9.34"
   ],
   "score": 0.5,
   "english_rendering": "Let your mind be wholly unbroken (tailadhārāvad, like a stream of oil) in Bhagavān — the ocean of 'apāra-kāruṇya' (boundless compassion), 'sauśīlya' (gracious accessibility), 'vātsalya' (parental tenderness) and 'mādhurya' (sweetness). 'Mad-yājī' means complete 'śeṣa-vṛtti' (servant-nature) expressed through offering all enjoyments; 'namaskuru' means unreserved prostration-of-will ('prāhvībhāva') before the inner ātman. With mind thus made capable of experiencing Bhagavān without interruption, you will reach me — the only true shelter ('mām vinā ātma-dhāraṇā asambhāvanayā').",
   "divergence_note": "Rāmānuja glosses 'man-manā' at length: unbroken contemplation of Bhagavān characterized by the six qualities (sarvajña, satya-saṃkalpa, etc.) and the full description of Puṇḍarīka-petal eyes and sapphire-cloud complexion — the beauty of the Lord is not ornamental but the epistemological content of the meditation."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.34",
    "jayatirtha_9.34"
   ],
   "score": 0.5,
   "english_rendering": "*Man-manā bhava* — fix the mind on Hari alone, the *svatantra* (the independently real, self-sufficient) Lord whose *svarūpa* is infinite auspicious qualities. *Mad-bhaktaḥ* — let *bhakti* (devotion) be the constitutive posture of the *jīva* (the individual self), who is *paratantra* (eternally dependent) and can have no ground of its own apart from Hari. *Mad-yājī* — worship him as the sole *yajña*-recipient, sovereign over all *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter). *Māṃ namaskuru* — prostration is not ritual courtesy but the enacted acknowledgment of the jīva's eternal ontological subordination. *Yuktvaivam ātmānaṃ mat-parāyaṇaḥ* — the self yoked entirely in *mat-parāyaṇa* (supreme refuge in Hari) arrives at *mām eva*, Hari himself: a real arrival at a real, eternally distinct Lord, not dissolution into undifferentiated identity. *Taratamya* (graded ontological hierarchy) is preserved even in liberation — the released jīva attains proximity and direct experience of Hari while remaining irreducibly *paratantra*.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The reading draws the *pañca-bheda* and *taratamya* siddhānta directly onto the mūla imperatives: *man-manā*, *mad-bhaktaḥ*, *mad-yājī*, *namaskuru*, and *mat-parāyaṇaḥ* each map onto a distinct aspect of the jīva's constitutive dependence on *svatantra* Hari.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.34"
   ],
   "score": 0.5,
   "english_rendering": "Become one whose mind is fused without break ('aviccheda') in Śrī Puruṣottama — he who manifests his 'aśeṣa-saundarya' (complete beauty) by his own will ('svecchayā') on earth and nourishes the devotee from within. 'Mad-bhakta' fulfills the upāsanā-kāṇḍa, 'mad-yājī' fulfills the karma-kāṇḍa, and 'namaskuru' is 'sāṣṭāṅga-praṇāma' (full prostration) combined with 'prapatti' — surrender that relinquishes 'ahankāra' and sees oneself as 'tadīya' (belonging entirely to him). This is the path of 'puṣṭi-bhakti' (grace-fed devotion): Bhagavān himself becomes both the means and the fruit ('sādhana-rūpaḥ phala-rūpaś ca').",
   "divergence_note": "Vallabha's bhāṣya explicitly maps the three imperatives onto the three kāṇḍas (jñāna, upāsanā, karma) and uses 'evakāra' (the particle 'eva' = only) throughout to enforce exclusivity of Kṛṣṇa as sole resort."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.34"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara draws the verse as a summary ('upasaṃhāra') of the form of 'bhajana' (devotional practice): be one whose mind is wholly in me ('mayi manaḥ yasya'), be my servant ('mat-sevaka'), be one habituated to my worship ('mad-yajana-śīla'), and bow to me. Having thus fixed the mind in me as 'paramānanda-rūpa' (the form of supreme bliss) through these modes, you will reach me. The verse names four interlocking practices as the body of bhakti itself — not four sequential stages but one integral posture.",
   "divergence_note": "Śrīdhara: 'evam ebhiḥ prakāraiḥ mat-parāyaṇaḥ san ātmānaṃ mano mayi yuktvā samādhāya mām eva paramānanda-rūpam eṣyasi' — the language of 'ātman' here is explicitly glossed as 'manas' (mind), not the deep self, keeping the register practical."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.34"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana distinguishes: even a king's minister may be 'tan-manā' (mind-in-the-king) without being 'tad-bhakta' (genuinely devoted), so Kṛṣṇa insists on both. With mind, speech, and body ('mano-vāk-kāyaiḥ') turned to me, and having surrendered the 'antaḥkaraṇa' (inner organ) entirely as 'mat-parāyaṇa' (one who has me as sole resort), you reach me — 'paramānanda-ghana' (dense supreme bliss), 'svaprakāśa' (self-luminous), free from all affliction and fear. His closing verse conflates advaita insight and bhakti rasa: those purified by tasting the honey of Govinda's lotus feet cross the ocean of saṃsāra swiftly, perceive the full light, and find the 'dvaita' revealed as dream-like.",
   "divergence_note": "Madhusūdana's bhāṣya uses 'paramānanda-ghana svaprakāśa sarvopaddrava-śūnya abhayam' — the description of the arrival-state is technically Advaita (self-luminous, affliction-free), but the path is unambiguously bhakti via the fourfold practice."
  }
 },
 "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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    "6.6",
    "6.10",
    "6.29",
    "8.15",
    "10.20",
    "11.3",
    "13.24"
   ]
  },
  {
   "list": "मद्भक्तः",
   "role": "supporting",
   "other_verses_in_list": [
    "11.55",
    "12.6",
    "12.16"
   ]
  },
  {
   "list": "मद्याजी",
   "role": "supporting",
   "other_verses_in_list": [
    "18.65"
   ]
  },
  {
   "list": "मय्यासक्तमनाः",
   "role": "supporting",
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    "7.1",
    "7.28"
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  },
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   "list": "महात्मानः",
   "role": "supporting",
   "other_verses_in_list": [
    "8.15"
   ]
  },
  {
   "list": "मां नमस्कुरु",
   "role": "supporting",
   "other_verses_in_list": [
    "18.65"
   ]
  },
  {
   "list": "मृत्युसंसारवर्त्मनि",
   "role": "supporting",
   "other_verses_in_list": [
    "8.15",
    "9.3"
   ]
  },
  {
   "list": "युक्त",
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   "other_verses_in_list": [
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 ],
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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 (sandhi'd compound → prefix-√root canonical)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "namaskuru: namaskṛ -> ni-√kṛ"
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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": [
     "bhava: bhū -> √bhū",
     "eṣyasi: i -> √i"
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   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.088899Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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": [
  "9.34 is the second occurrence of this verse (it first appears at 18.65) — what does its placement as the closing injunction of the 'rāja-guhya' chapter signal about the relationship between secret knowledge and practice?",
  "All four imperatives are present-imperative second-person singular ('bhava', 'bhava', 'bhava', 'namaskuru') — why does the verse shift from the three 'bhava' constructions to the single 'namaskuru', and what does that grammatical change signal about the relative weight of bodily submission vs mental orientation?",
  "The phrase 'mat-parāyaṇa' qualifies the subject who will 'eṣyasi' (come) — does 'mat-parāyaṇa' describe the practitioner's current state (prerequisite) or the state produced by the four practices (result)?",
  "Śaṅkara reads 'ātmānaṃ yuktviā' as composing the 'citta' (mind-stuff) in me; Rāmānuja reads the same phrase as the practitioner's 'manas' becoming capable of unbroken divine experience — what is at stake in this disagreement about what the 'ātman' refers to here?",
  "Vallabha maps the three imperatives (man-manā / mad-bhakta / mad-yājī) onto the three kāṇḍas (jñāna / upāsanā / karma) — does this mapping flatten the verse's structure or reveal it?",
  "Madhusūdana's distinction between 'tan-manā' and 'tad-bhakta' (mind-absorbed vs genuinely devoted) implies that attention without affective surrender is insufficient — where in your own practice or learning do you have absorption without devotion?",
  "The verse promises 'mām evaiṣyasi' (you will come to me alone) — across the six schools, what is the phenomenology of this arrival: absorption, proximity, service, identity, or something else?"
 ],
 "everyday_applications": {
  "advaita": "When you notice yourself mentally rehearsing a conversation with someone — anxious about outcome, calculating response — ask: whose mind is this? Return the rehearsal to silence. 'Man-manā' is not thinking about Brahman; it is ceasing to colonize the present with a constructed future-other.",
  "viśiṣṭādvaita": "In a relationship of genuine care (parent, teacher, close friend), practice 'tailadhārāvad' (stream-of-oil) attention — unbroken, non-instrumental, present to the actual person rather than to your narrative about them. Rāmānuja's 'vātsalya' (parental tenderness) is a trainable quality, not a feeling that either arrives or doesn't.",
  "dvaita": "Before beginning any significant work, explicitly acknowledge that the capacity to do it is not yours ('paratantra' — dependent nature). This is not self-deprecation; it is accurate accounting. Madhva's 'namaskuru' is the daily reorientation that prevents the inflation of the 'jīva' into the source.",
  "śuddhādvaita": "Identify one relationship or practice in your life where Vallabha's 'tadīya' (belonging-to-him) logic applies — where you do what you do not as self-expression but as stewardship of something entrusted. Practice surrendering the outcome of that domain for one week.",
  "bhakti": "Śrīdhara's integration: take one ordinary task today (a meal prepared, a message sent, an object cleaned) and do it as one of the four — 'man-manā' (minded toward the sacred), 'mad-bhakta' (as service), 'mad-yājī' (as offering), or 'namaskuru' (as prostration). The verse is a liturgy for ordinary action, not a prescription for retreat.",
  "advaita-bhakti": "Madhusūdana's diagnostic — are you 'tan-manā' without being 'tad-bhakta'? Apply this to your work: you can be mentally absorbed in a project while remaining emotionally defended, self-protective, un-given. Notice where absorption has not yet become surrender. That gap is the practice."
 },
 "primary_meaning": "Fix your mind on me, be devoted to me, worship me, bow to me, and with your whole self anchored in me as your supreme refuge, you will come to me."
}