{
 "verse_id": "12.14",
 "mūla": {
  "devanāgarī": "संतुष्टः सततं योगी यतात्मा दृढ-निश्चयः | मय्य् अर्पित-मनो-बुद्धिर् यो मद्-भक्तः स मे प्रियः",
  "iast": "saṃtuṣṭaḥ satataṃ yogī yatātmā dṛḍha-niścayaḥ | mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 14",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "saṃtuṣṭaḥ",
   "lemma": "saṃ-√tuṣ",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "सततं नित्यं देहस्थितिकारणस्य लाभे अलाभे",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "यद्दच्छोपनतेन,येन केन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "प्रसन्नचित्तो योग्यप्रमत्तो यतात्मा संयतस्वभावः दृढो मद्विषयो निश्चयो यस्य मय्यर्पिते मनोबुद्धी येन एवंभूतो यो मद्भक्तः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "उत्पन्नालंप्रत्ययः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
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   "theme_lists": [],
   "surface_devanagari": "संतुष्टः"
  },
  {
   "surface_form": "satatam",
   "lemma": "satatam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सततम्"
  },
  {
   "surface_form": "yogī",
   "lemma": "yogin",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "समाहितचित्तः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सततं प्रकृतिवियुक्तात्मानुसंधानपरः, यतात्मा नियमितमनोवृत्तिः, दृढनिश्चयः -- अध्यात्मशास्त्रोदितेषु अर्थेषु दृढनिश्चयः,",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "यतात्मा समवृत्तिः निरुद्धचेताः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "समाहितचित्तः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "योगी"
  },
  {
   "surface_form": "yata",
   "lemma": "√yam",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत"
  },
  {
   "surface_form": "ātmā",
   "lemma": "ātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मा"
  },
  {
   "surface_form": "dṛḍha",
   "lemma": "dṛḍha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दृढ"
  },
  {
   "surface_form": "niścayaḥ",
   "lemma": "niścaya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अध्यवसायः यस्य आत्मतत्त्वविषये स दृढनिश्चयः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निश्चयः"
  },
  {
   "surface_form": "mayi",
   "lemma": "mad",
   "grammar": "locative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मयि"
  },
  {
   "surface_form": "arpita",
   "lemma": "a-√rpay",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्पित"
  },
  {
   "surface_form": "manaḥ",
   "lemma": "manas",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मनः"
  },
  {
   "surface_form": "buddhiḥ",
   "lemma": "buddhi",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बुद्धिः"
  },
  {
   "surface_form": "yaḥ",
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   "grammar": "nominative masculine singular noun",
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   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "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": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "priyaḥ",
   "lemma": "priya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "। प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः (गीता 7।17) इति सप्तमे अध्याये सूचितम्, तत् इह प्रपञ्चते।।",
     "school": "advaita",
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     "witnesses": [
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    {
     "sense": "प्रीतिविषयः, प्रीतोऽहं,तदभिलषितं ददामीति भावः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "। यो मद्भक्त इतीरणात्पुष्टिरस्तीति निश्चीयते। नहि भगवत्प्रियत्वं स्वकृति -- (स्वल्प) -- तपस्साध्यम्। अतः प्रवाहाद्भिन्नो",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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     "sense": "सदात्मत्वात्",
     "school": "advaita-bhakti",
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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_12.14",
    "anandgiri_12.14"
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   "score": 0.5,
   "english_rendering": "The one who abides in perpetual contentment (santushtah) — whether gain or loss comes to bodily maintenance, whether noble or base objects arrive — remains unmoved because the 'enough-cognition' (alampratyaya) has arisen. As Shankara glosses: the mind (sankalpa-vikalpatmaka) and the discerning intellect (adhyavasayalakshana buddhi) are placed entirely in the Lord, which for the renunciant (sannyasin) means fixed in the Atman-truth. The bhakta here is the jnanin: 'I am deeply dear to the jnanin and he to me' (BG 7.17) is the proof-text Shankara cites, establishing that 'my devotee' means one whose drdhanishchaya is rooted in Atman-tattva, not emotional fervour."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "ramanuja_12.14",
    "vedantadeshika_12.14"
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   "score": 0.5,
   "english_rendering": "Ramanuja extends the verse across the entire cluster BG 12.13-20: the devotee reasons that all beings who oppose or harm him are 'Ishvara-impelled on account of my own offences' — this reframing converts resentment into maitri (friendliness) and karuna (compassion) at the root. Contentment (santushtah) means satisfied with whatever material arrives for sustaining the body used in Bhagavan's service (kainkarya), not with any metaphysical plenitude. Yatatma is the one whose mental modifications are regulated so that karma performed without fruit-expectation (anabhisandhita-phala) genuinely aradhayate — worships — Vasudeva and will in turn grant aparokshanubhava of the self."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "madhva_12.14",
    "jayatirtha_12.14"
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   "score": 0.5,
   "english_rendering": "*Saṃtuṣṭaḥ satatam* — contentment that is constant, not the equanimity of one who has dissolved distinction, but the settled acceptance of *paratantratva* (eternal ontological dependence) proper to every *jīva* (individual self). The *yogī* here is one whose inner discipline (*yatātmā*) is grounded in the recognition that Hari alone is *svatantra* (the independently real, self-sufficient); all the jīva's striving is therefore an expression of subordination, not self-sufficiency. *Dṛḍha-niścayaḥ* (firm conviction) names the unwavering cognition that Lord Kṛṣṇa is the one *antarātman* whose independence the jīva can never share or rival. *Mayi arpita-mano-buddhiḥ* — mind and intellect placed in Kṛṣṇa — is not a voluntary gift from a self-possessing agent; within the *pañca-bheda* (the five-fold real distinction between Lord, jīva, and matter), mind and intellect belong constitutively to Hari's sovereign order, and *arpaṇa* is the jīva's recognition of what was never independently its own. The *bhakta* (devotee) who abides in this recognition — constant, disciplined, firm in the *bheda* (real distinction) between self and Lord — is *priyaḥ*, dear to Kṛṣṇa, not by sentimental proximity but because such a *jīva* enacts the *taratamya* (graded ontological hierarchy) that constitutes right relation to *svatantra* Hari. *Bhakti* here is ontological subordination made continuous.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_12.14"
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   "score": 0.5,
   "english_rendering": "Vallabha sharply demarcates Pushti-marga from the general path (pravaha): 'Bhagavat-priyatva is not achievable by one's own minimal austerity' — the parenthetical in his bhashya is explicit. Contentment here is contentment with 'whatever material is obtained that is useful for Bhagavat-seva,' not ascetic indifference. The drdhanishchaya is exclusively in Bhagavat-ekaaseva (singular service to the Lord) and is interior — mano-buddhi arpita is not outer bodily surrender but the inner instrument (antahkarana) placed in Shri Purushottama as the 'seat-dwellers of the good' (sadbhajaukasam). Bhakti here is nirhetuka (causeless grace), making this path categorically different from Vedic-karma discipline."
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  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Sridhara Svami reads the verse as a compact portrait of the qualified devotee: santushtah is the cheerful mind (prasannachittah) that persists through both gain and loss, yatatma is the one of regulated nature (samyata-svabhavah), and drdhanishchaya is the firm resolve specifically directed at the Lord (mad-vishayah nishchayah). The mind and intellect are both surrendered (arpite) to Krishna — this is the sufficient condition for 'my devotee' and 'dear to me.' Sridhara's gloss is terse and devotionally centred, omitting both Shankara's Atman-tattva dialectic and Ramanuja's ishvara-prerana reasoning."
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  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati accepts Shankara's gloss word-for-word for santushtah and yatatma, but pivots the drdhanishchaya: it is 'the firm cognition that I am non-agent, non-experiencer, pure sat-chit-ananda, non-dual Brahman — a cognition no logician (kutarkika) can displace.' The mind-intellect placed in 'me' means placed in Vasudeva as pure (shuddha) Brahman. The bhakta here is the 'knower of shuddha-akshara-Brahman' (shuddhaksharabrahmavit), and the Lord's delight in him follows from the Lord's eternal identity with that Atman. Synthesis: Shankara's non-dual logic fused with Krishna-devotion by naming Vasudeva as the direct referent of the impersonal Brahman."
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  },
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  },
  {
   "list": "मे प्रियः",
   "role": "supporting",
   "other_verses_in_list": [
    "12.15",
    "12.16",
    "12.17",
    "12.19"
   ]
  },
  {
   "list": "यतात्मा",
   "role": "supporting",
   "other_verses_in_list": [
    "5.25",
    "12.13"
   ]
  },
  {
   "list": "विकार",
   "role": "supporting",
   "other_verses_in_list": [
    "2.25",
    "12.13",
    "13.3",
    "13.6",
    "13.19",
    "18.26"
   ]
  },
  {
   "list": "संतुष्टः",
   "role": "supporting",
   "other_verses_in_list": [
    "12.13",
    "12.19"
   ]
  },
  {
   "list": "सततम्",
   "role": "supporting",
   "other_verses_in_list": [
    "6.10",
    "8.14",
    "12.13"
   ]
  },
  {
   "list": "समदुःखसुखः",
   "role": "supporting",
   "other_verses_in_list": [
    "12.13",
    "12.19"
   ]
  },
  {
   "list": "स्वयं",
   "role": "supporting",
   "other_verses_in_list": [
    "3.13",
    "3.17",
    "3.19",
    "3.21",
    "3.26",
    "3.27",
    "3.28",
    "3.30",
    "3.31",
    "3.35",
    "4.1",
    "4.3",
    "4.38",
    "10.13",
    "12.8",
    "15.4"
   ]
  }
 ],
 "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": [
     "saṃtuṣṭaḥ: saṃtuṣ -> saṃ-√tuṣ",
     "yata: yam -> √yam",
     "arpita: arpay -> a-√rpay"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.875883Z",
    "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 contentment is defined as 'the enough-cognition arising' (as Shankara has it) rather than as emotional positivity, what would a daily practice of noticing alampratyaya — the moment sufficiency registers — actually look like?",
  "Ramanuja re-narrates every hostile encounter as 'Ishvara-impelled on account of my own offences': does this framework dissolve accountability for others, or does it dissolve the ego's retaliatory reflex without excusing the harm?",
  "Vallabha insists bhakti-priyatva cannot be earned by 'even minimal austerity' — it is nirhetuka (causeless grace). What does this say about the relationship between effort and receptivity in devotional practice?",
  "Three schools place mano-buddhi arpana at the centre of this verse (Shankara, Ramanuja, Vallabha) but mean entirely different things by it. At what point does a shared vocabulary conceal irreconcilable commitments rather than reveal common ground?",
  "Madhusudana's drdhanishchaya is specifically 'not displaceable by logicians' — a cognitive fortress. What is the difference between a conviction fortified against challenge and a conviction that has genuinely survived challenge?",
  "The verse asks for satatam yogi (continuously established in yoga) alongside contentment, restraint, and firm resolve. Which of these four is the load-bearing precondition for the others, and does each school give the same answer?",
  "Madhva's paratantratva reading implies that placing mind and intellect in Hari is restoring what was never yours. How does that differ phenomenologically from Advaita's surrender as recognition of non-duality?"
 ],
 "everyday_applications": {
  "advaita": "When a project outcome disappoints, pause before the familiar story of loss and notice whether the cognition 'I have enough to continue' can arise on its own — that pause is the alampratyaya Shankara describes. The goal is not manufactured cheerfulness but the recognition that the Atman doing the work was never in deficit.",
  "vishishtadvaita": "In a difficult relationship, practice Ramanuja's reframe: the person frustrating you is 'Ishvara-impelled, partly on account of something in me.' This is not self-blame but a technique for converting reactive resentment into curious maitri — what unfinished work in me is this interaction pointing at?",
  "dvaita": "Before a high-stakes decision, Madhva's paratantratva suggests a simple check: am I treating my own intellect as the final authority, or am I genuinely offering the deliberation to Hari and remaining open to an answer that contradicts my preference? The distinction is between strategic surrender and actual surrender.",
  "shuddhadvita": "Vallabha's insistence that bhakti is nirhetuka — beyond merit-accumulation — can free a practitioner from the exhausting calculus of 'am I devoted enough yet?' The everyday application is to show up to devotional practice (puja, kirtan, service) without tracking a score, trusting that the Pushti is Bhagavan's movement toward the jiva, not the jiva's achievement.",
  "bhakti": "Sridhara's prasannachittah — cheerful mind through gain and loss — is trainable as a morning commitment: before checking outcomes (messages, results, finances), briefly stabilise the inner orientation toward Krishna first, so that the news (good or bad) lands on a mind already in its correct posture.",
  "advaita-bhakti": "Madhusudana's synthesis suggests that when a colleague or critic aggressively challenges your position, the Atman-fortress response is not defensive rigidity but the calm that comes from knowing your ground is not the opinion under attack. Engage the argument fully; the drdhanishchaya is underneath the debate, not in winning it."
 },
 "primary_meaning": "Always content, self-controlled, and firm in conviction, the devotee who places both mind and intellect in Krishna is dear to him."
}