{
 "verse_id": "12.16",
 "mūla": {
  "devanāgarī": "अनपेक्षः शुचिर् दक्ष उदासीनो गत-व्यथः | सर्वारम्भ-परित्यागी यो मद्-भक्तः स मे प्रियः",
  "iast": "anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ | sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 16",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "anapekṣaḥ",
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    {
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    },
    {
     "sense": "-- आत्मव्यतिरिक्ते कृत्स्ने वस्तुनि अनपेक्षः, शुचिः -- शास्त्रविहितद्रव्यवर्धितकायः, दक्षः -- शास्त्रीयक्रियोपादानसमर्थ",
     "school": "viśiṣṭādvaita",
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   "theme_lists": [],
   "surface_devanagari": "शुचिः"
  },
  {
   "surface_form": "dakṣaḥ",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दक्षः"
  },
  {
   "surface_form": "udāsīnaḥ",
   "lemma": "udāsīna",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उदासीनः"
  },
  {
   "surface_form": "gata",
   "lemma": "√gam",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गत"
  },
  {
   "surface_form": "vyathaḥ",
   "lemma": "vyathā",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "व्यथः"
  },
  {
   "surface_form": "sarva",
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   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "ārambha",
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   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आरम्भ"
  },
  {
   "surface_form": "parityāgī",
   "lemma": "parityāgin",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परित्यागी"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
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   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "bhaktaḥ",
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  {
   "surface_form": "sa",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "me",
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   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "priyaḥ",
   "lemma": "priya",
   "grammar": "nominative masculine singular noun",
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    {
     "sense": "।।किञ्च --,",
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     "sense": "इत्यादिवचनाच्च",
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     "witnesses": [
      "jayatirtha"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रियः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "12.19",
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   "score": 0.8783,
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  },
  {
   "verse": "11.55",
   "type": "cross-chapter thematic parallel",
   "score": 0.8554,
   "feature_breakdown": {
    "cosine": 0.8354,
    "theme_graph": 2.0,
    "vocative": 0.0,
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  },
  {
   "verse": "14.25",
   "type": "cross-chapter thematic parallel",
   "score": 0.8531,
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  {
   "verse": "12.15",
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   "verse": "14.12",
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  },
  {
   "verse": "18.49",
   "type": "thematic-similarity",
   "score": 0.8379,
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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_12.16",
    "anandgiri_12.16"
   ],
   "score": 0.5,
   "english_rendering": "The devotee who is without longing (anapeкsha) toward body, senses, and their objects is freed from the pull of what is other than the Self. Inner and outer purity (shaucha) together with immediate competence (daksha) in arising duties mark one established in equanimity — standing as a witness (udasina) who takes no side, not even friendship's side. Abandoning all action-initiations (sarvarambha-parityagi) whose seed is desire for fruit here or hereafter, such a one who is My devotee is dear to Me."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_12.16",
    "vedantadeshika_12.16"
   ],
   "score": 0.5,
   "english_rendering": "Anapeкsha here means indifference to every object other than the Atman — the devotee wants nothing beside the Lord. Purity (shaucha) is the body refined by scripture-enjoined substances; competence (daksha) is fitness for scriptural action; elsewhere the devotee stands unattached (udasina). Pain-freeness (gata-vyatha) is the absence of distress even amid unavoidable cold, heat, and harsh touch that arise in executing scripture's rites. Sarvarambha-parityagi means abandonment of every karma not sanctioned by shastra; such a devotee who acts only as kainkarya (service) to Bhagavan is supremely dear to Me."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_12.16",
    "jayatirtha_12.16"
   ],
   "score": 0.5,
   "english_rendering": "Sarvarambha-parityagi receives its specific content from the general-to-particular reading strategy (samanya-vishesha): the general statement here specifies what the subsequent verse's 'one who does not rejoice' (yo na hrishyati, 12.17) partially instantiates. Joy and its absence are kadachitka (occasional) — hence the next verse clarifies that even occasional elation is absent in the highest devotee. The present verse's cluster of qualities is a elaboration (vistara) of the earlier teaching 'those who surrender all actions to Me' (ye tu sarvani karmani, 12.6), not a repetition; it deepens the hierarchy of devotional excellence without contradiction."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_12.16"
   ],
   "score": 0.5,
   "english_rendering": "Anapeкsha means: the devotee does not even desire the four forms of liberation — salokya, sarshti, sarupya, samipya — let alone worldly objects, citing the Bhagavata (3.29.13) that those who truly serve Me do not accept even these when offered. Purity (shuchi) is conduct flowing from acarya-transmission, because dharma is born from conduct (acaraprabhavo dharmah). Daksha is skill and dexterity in the particular adornments (shrngara-yojana) of Bhagavan's seva. Sarvarambha-parityagi is the abandonment of every worldly initiation — family, wealth, comfort — that would become a distraction (udvega) or obstruction (pratibandha) to seva; such things are positively harmful (ghatakattva) to the devotee."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_12.16"
   ],
   "score": 0.5,
   "english_rendering": "Anapeкsha is desirelessness toward any wealth or object that arrives of itself (yadricchopasthita): even unsolicited fortune does not arouse longing. Shuchi denotes one endowed with both outer bodily purity and inner mental purity. Daksha is 'non-lazy' (analasa) — prompt and unfailing in what must be done. Udasina is one free of partiality (pakshapata-rahita). Gata-vyatha is freedom from anxiety (adhi-shunya). Sarvarambha-parityagi is one whose settled disposition is to abandon all undertakings (udyama) aimed at visible or invisible fruits. Such a devotee of Mine is dear to Me."
  },
  "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": "Nirapeкsha (desirelessness) extends to all enjoyment-instruments (bhogapakarana) whether or not they arrive unsolicited. Gata-vyatha receives a precise two-level gloss: the first level is that pain never arises even when struck by enemies; the second is that when pain does arise the devotee does not retaliate — these are distinct (bheda) excellences, not one. Sarvarambha-parityagi identifies the renunciant (sannyasi) who has abandoned all karma aimed at fruits in this world or the next — explicitly the sannyasa-bhakta, integrating Advaita's renunciation with devotion. Such a devotee is dear to Me."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
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  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-sridhara",
    "bg-madhusudan"
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  },
  "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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 },
 "so_what_questions": [
  "Shankara and Ramanuja both require action, yet Shankara drops desire-seeded karma while Ramanuja retains scripture-sanctioned karma as seva — which vision of 'renunciation' is operative when a person decides whether to pursue a promotion?",
  "Vallabha says even liberation (mukti) must not be desired by the true devotee — what does it mean to serve without any personal destination at all, and is that even motivationally coherent?",
  "Madhva insists on reading this verse only through 12.6 and 12.17, forbidding isolated interpretation — when should a reader treat a verse as self-standing versus requiring its intertextual neighbors?",
  "Sridhara glosses daksha as 'non-lazy' rather than 'intellectually sharp' — does spiritual competence look more like steady diligence or like quick discernment, and can it be both?",
  "Madhusudana distinguishes 'pain never arises' from 'pain arises but one does not retaliate' as two levels of gata-vyatha — how does a practitioner cultivate the second when the first has not yet been achieved?",
  "All six schools agree the devotee takes no partisan side (udasina) — how is principled non-partisanship different from indifference or from cowardice in the face of injustice?",
  "Sarvarambha-parityagi is read by five schools as abandoning desire-motivated initiations, yet Ramanuja retains shastra-enjoined action — is there a bright line between 'scripturally enjoined' and 'desire-driven' action in ordinary life?"
 ],
 "everyday_applications": {
  "advaita": "When a raise, recognition, or windfall arrives unexpectedly, notice whether the mind immediately recalculates future plans around it. The Advaita application of anapeкsha is to receive without a new scheme forming — not to refuse the gift but to prevent it from becoming a seed for a desire-architecture. Let the event land and pass without the self constructing a story of deserving.",
  "vishishtadvaita": "Identify one recurring task in your work that you consider scriptural duty — a promise made, a role accepted, a dependency others have on you. Do it with full competence (daksha) and accept the discomforts it brings (cold, rudeness, inconvenience) without complaint or evasion. This is Ramanuja's gata-vyatha applied: not stoicism about all of life, but steady comfort-tolerance within one's committed service.",
  "dvaita": "Before dismissing a recurring instruction as redundant, ask: is this the specific instance (vishesha) that clarifies something general (samanya) I have accepted in principle? Madhva's hermeneutic applied to daily life means that the same principle repeated in a new situation is not nagging — it is specification. Treat repeated guidance from a teacher or mentor as progressive precision, not noise.",
  "shuddhadvita": "Identify one goal that functions as your private exit condition — the achievement after which you imagine you will finally relax into devotion or presence. Vallabha's application of anapeкsha-toward-mukti is to work with that goal: can the practice or service continue with the same quality if the exit condition is removed? If not, the goal is an obstruction (pratibandha) to the seva itself.",
  "bhakti": "Choose one commitment this week and execute it without procrastination the moment conditions are ready. Sridhara's daksha-as-analasa (non-laziness) is not dramatic — it is simply doing the next required thing without the internal negotiation that delays it. Track not quality of result but promptness of initiation; diligence is measured at the start, not the finish.",
  "advaita-bhakti": "When someone provokes or injures you, distinguish two questions: (1) did the pain arise? and (2) did I act from the pain? Madhusudana's two-level gata-vyatha makes the second question available even when the first cannot yet be answered 'no.' You cannot prevent the sting; you can prevent the sting from writing your next action. Practice at small provocations — impatient emails, minor slights — before the practice is needed at scale."
 },
 "primary_meaning": "He wants nothing, stays clean and capable, stands apart from every side, is free of distress, and drops every self-willed undertaking, that devotee of mine is dear to me."
}