{
 "verse_id": "12.1",
 "mūla": {
  "devanāgarī": "एवं सतत-युक्ता ये भक्तास् त्वां पर्युपासते | ये चाप्य् अक्षरम् अव्यक्तं तेषां के योग-वित्तमाः",
  "iast": "evaṃ satata-yuktā ye bhaktās tvāṃ paryupāsate | ye cāpy akṣaram avyaktaṃ teṣāṃ ke yoga-vittamāḥ",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 1",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "satata",
   "lemma": "satata",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सतत"
  },
  {
   "surface_form": "yuktāḥ",
   "lemma": "√yuj",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "युक्ताः"
  },
  {
   "surface_form": "ye",
   "lemma": "yad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ये"
  },
  {
   "surface_form": "bhaktāḥ",
   "lemma": "bhakta",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भक्ताः"
  },
  {
   "surface_form": "tvām",
   "lemma": "tvad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वाम्"
  },
  {
   "surface_form": "paryupāsate",
   "lemma": "√paryupās",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "ध्यायन्ति ये चान्येऽपि त्यक्तसर्वैषणाः संन्यस्तसर्वकर्माणः यथाविशेषितं ब्रह्म अक्षरं निरस्तसर्वोपाधित्वात् अव्यक्तम् अक",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "ये च त्वामित्युक्तं स्यात्। तथा चोन्मत्तप्रलापत्वप्रसङ्ग इति भावः। ननु भगवान्करचरणादिमद्रूपवान्, परं ब्रह्म तु नेदृशरूप",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "परिरत्र वर्जनेअपपरी वर्जने [अष्टा.1",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "ध्यायन्ति, ये चाप्यक्षरं ब्रह्माव्यक्तं निर्विशेषमुपासते तेषामुभयेषां मध्ये अतिशयेन के योगविदः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सततं चिन्तयन्ति, ये चापि सर्वतो विरक्तास्त्यक्तसर्वकर्माणोऽक्षरं न क्षरत्यश्नुते वेत्यक्षरंएतद्वै तदक्षरं गार्गि ब्राह्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पर्युपासते"
  },
  {
   "surface_form": "ye",
   "lemma": "yad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ये"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "akṣaram",
   "lemma": "akṣara",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अक्षरम्"
  },
  {
   "surface_form": "avyaktam",
   "lemma": "avyakta",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्यक्तम्"
  },
  {
   "surface_form": "teṣām",
   "lemma": "tad",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेषाम्"
  },
  {
   "surface_form": "ke",
   "lemma": "ka",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "के"
  },
  {
   "surface_form": "yoga",
   "lemma": "yoga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योग"
  },
  {
   "surface_form": "vittamāḥ",
   "lemma": "vittama",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वित्तमाः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "12.3",
   "type": "thematic-cluster continuation",
   "score": 0.9741,
   "feature_breakdown": {
    "cosine": 0.8541,
    "theme_graph": 5.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 21.0927,
    "stem_prefix": 7.0
   }
  },
  {
   "verse": "9.22",
   "type": "cross-chapter thematic parallel",
   "score": 0.943,
   "feature_breakdown": {
    "cosine": 0.843,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 16.3004,
    "stem_prefix": 8.0
   }
  },
  {
   "verse": "12.5",
   "type": "thematic-cluster continuation",
   "score": 0.9178,
   "feature_breakdown": {
    "cosine": 0.8378,
    "theme_graph": 6.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.0782,
    "stem_prefix": 2.0
   }
  },
  {
   "verse": "11.37",
   "type": "cross-chapter thematic parallel",
   "score": 0.9084,
   "feature_breakdown": {
    "cosine": 0.8384,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 13.6999,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "12.20",
   "type": "cross-chapter thematic parallel",
   "score": 0.9018,
   "feature_breakdown": {
    "cosine": 0.8418,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 15.2842,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "11.18",
   "type": "cross-chapter thematic parallel",
   "score": 0.9018,
   "feature_breakdown": {
    "cosine": 0.8418,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.2583,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "10.10",
   "type": "cross-chapter thematic parallel",
   "score": 0.9003,
   "feature_breakdown": {
    "cosine": 0.8403,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 14.3929,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "7.30",
   "type": "cross-chapter thematic parallel",
   "score": 0.8987,
   "feature_breakdown": {
    "cosine": 0.8187,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.2041,
    "stem_prefix": 7.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_12.1",
    "anandgiri_12.1"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna poses the discriminating question: among those ever-yoked (satatayukta) devotees who contemplate your manifest form (vishvarupa), and those renunciates who meditate on the akshar (the imperishable), which class of knowers knows yoga most deeply? Shankara reads 'avyakta' as strictly beyond all sense-organs (akaranagochara): that which is perceptible is called vyakta, and this akshar is its opposite, characterised by the negation of all limiting adjuncts (upadhis). The question is structurally a request for hierarchy — Shankara will address the akshara-worshippers later, first dealing with the saguna devotees.",
   "divergence_note": "Shankara: 'avyaktam akaranagocharam — yat hi karanagocharam tad vyaktam; idam tu aksharam tad-viparitam' (what is perceptible is called manifest; the akshar is its opposite). Bhashya present."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_12.1",
    "vedantadeshika_12.1"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna asks: among those ever-yoked who worship you — Bhagavan, ocean of limitless auspicious qualities (ananta-guna-sagara), of surpassing beauty, omniscience and true resolve — and those who meditate on the akshar as the inner self (pratyagatmasvarupa), whose gross form is unmanifest to ordinary senses, which group is swiftest to their goal (shighragamin)? Ramanuja decodes yoga-vittama not as 'deepest knower' but as 'fastest mover toward the goal,' anticipating verse 7's promise 'I rescue them from the ocean of samsara without delay (na chirat).'",
   "divergence_note": "Ramanuja: 'ke yogavittamah ke svasadhyam prati shighragaminah ity arthah — bhaavami na chirat partha' (yoga-vittama means swiftness toward one's goal). Bhashya present."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_12.1",
    "jayatirtha_12.1"
   ],
   "score": 0.5,
   "english_rendering": "Madhva identifies avyakta here not as formless Brahman but as Prakrti (the Unmanifest primordial matter): 'avyaktam prakrtih — mahatas param avyaktam (Katha Up. 3.11).' Akshar is distinct — it points to Vishnu's Lakshmi-Narayana form. The 'akshara-upasaka' path is a legitimate liberation-path as confirmed by Samaveda: 'upasya tam shriyam avyaktasamjnam bhaktya martyo muchyate sarvabandhaih.' Arjuna, who already knows the answer, asks for precise doctrinal articulation (sukshma-yukti-jnana-artham prcchati), so the question is pedagogical, not genuinely uncertain.",
   "divergence_note": "Madhva: 'avyaktam prakrtih — mahatas param avyaktam iti prayogat; aksharat paratah parah (Mundaka 2.1.2) iti shruteh.' Bhashya present."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_12.1"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna asks with specific Pushti-marga precision: of those bhaktas who worship you, O Purushottama — of imperishable beauty and grace, who have descended by your own will (svecchaya) in human form through maya — versus those who meditate on the akshar-avyakta described in the prior chapter, which does Bhagavan himself consider most yuktatama (most thoroughly joined)? Vallabha's bhashya emphasises that the question is about Bhagavan's own preference (tava matah ke yuktatamaah), not merely metaphysical superiority.",
   "divergence_note": "Vallabha: 'tava matah ke yuktatamah iti prashna' — the question is explicitly about which path Bhagavan himself favors. Bhashya present."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_12.1"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara frames the question editorially: 'this twelfth chapter undertakes the determination of whether the nirgunopasana or the sagunopasana is the superior path.' He notes that both paths have been praised earlier — saguna via 'the jnani devoted to one (ekabhakti) is most distinguished,' and jnana via 'by the boat of knowledge you shall cross all sin.' Arjuna's question arises from genuine discriminative curiosity (visheshajijnasaya) after hearing both praised.",
   "divergence_note": "Sridhara's verse-summary: 'nirgunopasanasyaivam sagunopasanasya cha; shreyah katarat — ityevam nirnetum dvadashodhamah.' Bhashya present. Note: Sridhara's commentary for this verse contains possible HTML/formatting artifacts in the payload — content above drawn from clean prose sections only."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_12.1"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana frames the question as Arjuna's personal discriminative inquiry (svaadhikaranishchayaaya): having heard Bhagavan described both as Vasudeva-sarvam (formless, akara) and as the vishvarupa (sakara), the seeker needs to know which form to contemplate. The 'mac-chabda' in verse 11.55 — 'madbhaktah' — is itself ambiguous between the nirakara and sakara referents. Arjuna asks not for others but for himself, to determine his own adhikara among saguna and nirguna vidyas.",
   "divergence_note": "Madhusudana: 'svaadhikaranishchayaaya sagunanirgunividyayor visheshabuubhuutsaya arjuna uvacha' — the question is self-directed discriminative inquiry. Bhashya present."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अक्षर",
   "role": "supporting",
   "other_verses_in_list": [
    "8.3",
    "8.11",
    "10.25",
    "10.33",
    "11.18",
    "11.37",
    "12.3",
    "12.5",
    "15.18"
   ]
  },
  {
   "list": "अक्षरम्",
   "role": "supporting",
   "other_verses_in_list": [
    "10.25",
    "12.3",
    "12.4",
    "12.5"
   ]
  },
  {
   "list": "अव्यक्त",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.25",
    "2.28",
    "7.24",
    "8.18",
    "8.21",
    "9.4",
    "12.3",
    "12.5",
    "13.5"
   ]
  },
  {
   "list": "अव्यक्तम्",
   "role": "supporting",
   "other_verses_in_list": [
    "12.3",
    "12.4",
    "12.5",
    "13.5"
   ]
  },
  {
   "list": "तेषाम्",
   "role": "supporting",
   "other_verses_in_list": [
    "5.16",
    "10.11",
    "12.5",
    "12.7"
   ]
  },
  {
   "list": "त्वाम्",
   "role": "supporting",
   "other_verses_in_list": [
    "10.13",
    "11.42",
    "11.44",
    "12.5"
   ]
  },
  {
   "list": "पर्युपासते",
   "role": "supporting",
   "other_verses_in_list": [
    "4.25",
    "9.22",
    "12.3",
    "12.4",
    "12.20"
   ]
  },
  {
   "list": "युक्त",
   "role": "supporting",
   "other_verses_in_list": [
    "1.14",
    "2.28",
    "2.39",
    "2.50",
    "2.51",
    "2.61",
    "2.64",
    "2.66",
    "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",
    "9.28",
    "9.34",
    "10.10",
    "12.2",
    "15.14",
    "17.5",
    "17.17",
    "18.28",
    "18.51"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "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": [
     "yuktāḥ: yuj -> √yuj",
     "paryupāsate: paryupās -> √paryupās"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.872192Z",
    "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": [
  "When we feel pulled between worshipping a personal, beloved form and dissolving into formless awareness — are these genuinely different paths, or different entry gates to the same destination?",
  "What does it mean to be satatayukta (continuously yoked) — is this a description of practice intensity, or of a quality of attention that saturates all activity?",
  "Shankara reads akshar-avyakta as strictly beyond sense-organs; Madhva reads it as Prakrti itself. Does the same Sanskrit word pointing to different metaphysical referents reveal a polysemy built into the text, or a failure of later commentators to agree?",
  "Ramanuja redefines yoga-vittama as 'swiftest to the goal' rather than 'deepest knower' — what does it mean for a path to be evaluated by arrival-speed rather than depth of understanding?",
  "Madhusudana says Arjuna is asking for himself (svaadhikaranishchayaaya) — does the quality of a spiritual question change when it is genuinely personal versus academically comparative?",
  "The akshara-path requires renouncing all desire and action (tyakta-sarva-aishana, sanyasta-sarva-karma); the saguna path requires continuous devotional engagement. Are these compatible with the same human life, or do they require different social arrangements?",
  "Vallabha emphasises that Arjuna asks which path Bhagavan himself prefers (tava matah). Does Bhagavan's preference carry normative weight beyond metaphysical argument, and if so, why?"
 ],
 "everyday_applications": {
  "advaita": "When choosing between a demanding meditation practice (nirguna) and devotional ritual (saguna), the Advaita student asks: which practice strips away the sense of separate doership more efficiently right now? The preference is not permanent — it follows the state of one's discrimination (viveka) at this stage.",
  "vishishtadvaita": "For someone who loves a specific teacher, deity, or cause: Ramanuja's reading says your wholehearted attachment to a particular form is not spiritually inferior — it may actually be the faster route, because love sustains the continuity of attention that abstract meditation cannot.",
  "dvaita": "A practitioner caught between 'worshipping God' and 'understanding ultimate reality' discovers in Madhva that these are not the same target: the Unmanifest (Prakrti) is real but not ultimate, and Hari as Narayana is a distinct, superior object. Clarity about what you are worshipping matters.",
  "shuddhadvaita": "Vallabha's student asks not 'which path is philosophically superior' but 'which path does Bhagavan himself want me on?' The question shifts from self-optimisation to relational responsiveness — what is being asked of me by the one I love?",
  "bhakti": "Sridhara's framing is useful for any practitioner: when two legitimate teachers praise different methods, the mature response is not to dismiss one but to formulate the comparison as a precise question and bring it directly to the source. Arjuna models intellectual honesty in spiritual inquiry.",
  "advaita-bhakti": "Madhusudana's contribution for daily life: before asking which path is better in general, ask which path matches your current adhikara (qualification and temperament). Self-knowledge about where you actually stand is prior to path-selection — Arjuna's question is as much about self-assessment as theology."
 },
 "primary_meaning": "Arjuna asks: of the always-devoted who worship you, and those who meditate on the imperishable and unmanifest, which group knows yoga most deeply?"
}