{
 "verse_id": "12.6",
 "mūla": {
  "devanāgarī": "ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्-पराः | अनन्येनैव योगेन मां ध्यायन्त उपासते",
  "iast": "ye tu sarvāṇi karmāṇi mayi saṃnyasya mat-parāḥ | ananyenaiva yogena māṃ dhyāyanta upāsate",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 6",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "ye",
   "lemma": "yad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ये"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "sarvāṇi",
   "lemma": "sarva",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "कर्माणि मयि ईश्वरे संन्यस्य मत्पराः अहं परः येषां ते मत्पराः सन्तः अनन्येनैव अविद्यमानम् अन्यत् आलम्बनं विश्वरूपं देवम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सकारणानि सोद्देश्यानि अध्यात्मचेतसा मयि संन्यस्य, मत्पराः मदेकप्राप्याः, अनन्येन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "कर्माणि सन्त्यज्य बहिरन्तश्च त्यक्त्वा सद्व्रजप्रिया यच्छब्दवाच्यास्तु मत्पराः अनन्येनैव सर्वनिरपेक्षेणैव योगेन अनुवृत्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "कर्माणि संन्यस्य समर्प्य मत्परा भूत्वा मां ध्यायन्त अनन्येन न विद्यतेऽन्यो भजनीयो यस्मिंस्तेनैव",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "कर्माणि मयि सगुणे वासुदेवे संन्यस्य समर्प्य मत्परा अहं भगवान् वासुदेव",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वाणि"
  },
  {
   "surface_form": "karmāṇi",
   "lemma": "karman",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "मयि ईश्वरे संन्यस्य मत्पराः अहं परः येषां ते मत्पराः सन्तः अनन्येनैव अविद्यमानम् अन्यत् आलम्बनं विश्वरूपं देवम् आत्मानं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", वैदिकानि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सन्त्यज्य बहिरन्तश्च त्यक्त्वा सद्व्रजप्रिया यच्छब्दवाच्यास्तु मत्पराः अनन्येनैव सर्वनिरपेक्षेणैव योगेन अनुवृत्तिमात्रस",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "संन्यस्य समर्प्य मत्परा भूत्वा मां ध्यायन्त अनन्येन न विद्यतेऽन्यो भजनीयो यस्मिंस्तेनैव",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "मयि सगुणे वासुदेवे संन्यस्य समर्प्य मत्परा अहं भगवान् वासुदेव",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्माणि"
  },
  {
   "surface_form": "mayi",
   "lemma": "mad",
   "grammar": "locative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मयि"
  },
  {
   "surface_form": "saṃnyasya",
   "lemma": "saṃnyas",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "मत्पराः अहं परः येषां ते मत्पराः सन्तः अनन्येनैव अविद्यमानम् अन्यत् आलम्बनं विश्वरूपं देवम् आत्मानं मुक्त्वा यस्य सः अन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", मत्पराः मदेकप्राप्याः, अनन्येन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "समर्प्य मत्परा भूत्वा मां ध्यायन्त अनन्येन न विद्यतेऽन्यो भजनीयो यस्मिंस्तेनैव",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "समर्प्य मत्परा अहं भगवान् वासुदेव",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संन्यस्य"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "parāḥ",
   "lemma": "para",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पराः"
  },
  {
   "surface_form": "ananyena",
   "lemma": "ananya",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "एव योगेन मां ध्यायन्तः उपासते, ध्यानार्चनप्रणामस्तुतिकीर्तनादीनि स्वयम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "न विद्यतेऽन्यो भजनीयो यस्मिंस्तेनैव",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अनन्येन"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "yogena",
   "lemma": "yoga",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "समाधिना मां ध्यायन्तः चिन्तयन्तः उपासते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "मां ध्यायन्तः उपासते, ध्यानार्चनप्रणामस्तुतिकीर्तनादीनि स्वयम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "इत्यादिनाविनाऽव्यक्तोपासनम् इत्येतत्प्रतीयते",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "अनुवृत्तिमात्रसम्बन्धेनैव मां परमात्मप्रियं चिन्तयन्तो मत्समीप आसते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "न विद्यते मां भगवन्तं मुक्त्वाऽन्यदालम्बनं यस्य तादृशेनैव योगेन समाधिना एकान्तभक्तियोगापरनाम्ना मां भगवन्तं वासुदेवं सक",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "योगेन"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "dhyāyantaḥ",
   "lemma": "√dhyā",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ध्यायन्तः"
  },
  {
   "surface_form": "upāsate",
   "lemma": "√upās",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "।।तेषां किम् --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", ध्यानार्चनप्रणामस्तुतिकीर्तनादीनि स्वयम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "ये पुरुषं वासुदेवमव्यक्तादेरीप्सितं किन्नु तेषाम् इति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva"
     ]
    },
    {
     "sense": "ध्यानार्चनसेवनप्रणामश्रुतिकीर्तनादीनि स्वयमेवात्यन्तप्रियाणि प्राप्य सरूपाणि कुर्वन्तो,मामुपासत इत्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "समानाकारमविच्छिन्नं चित्तवृत्तिप्रवाहं संतन्वते समीपवर्तितया आसते तिष्ठन्ति वा तेषां मय्याववेशितचेतसां मयि यथोक्ते आवेश",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उपासते"
  }
 ],
 "intertextual_panel": [
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   "verse": "9.22",
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    "lemma_overlap": 15.2045,
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  },
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   "verse": "12.2",
   "type": "near-cluster echo",
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   "verse": "18.68",
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  },
  {
   "verse": "9.28",
   "type": "cross-chapter thematic parallel",
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   "feature_breakdown": {
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  },
  {
   "verse": "18.57",
   "type": "long-distance thematic echo",
   "score": 0.9185,
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   "verse": "8.14",
   "type": "cross-chapter thematic parallel",
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  },
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   "verse": "3.30",
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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_12.6",
    "anandgiri_12.6"
   ],
   "score": 0.5,
   "divergence_note": "Advaita does not read 'mam' as personal Bhagavan but as Ishvara-as-Brahman-approximate; true fruit is jnana, not bhakti.",
   "english_rendering": "Those who renounce (sannyasya) all actions into Me, the Ishvara (lord), holding Me as supreme (mat-para), meditate on Me through yoga (samadhi) that has no other support (ananya) — releasing every other basis of the mind, they fix awareness on Me as the universal form (vishvarupa). Shankara's commentary reads 'ananya' as: the one whose yoga has no other prop whatsoever besides Me. This verse, for Shankara, describes the nirguna-qualified upasaka who, having relinquished all karmic and cognitive supports, rests in undivided contemplation — a threshold state preparatory to the dawn of jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_12.6",
    "vedantadeshika_12.6"
   ],
   "score": 0.5,
   "english_rendering": "Those who surrender (sannyasya) all actions — worldly acts of sustenance, Vedic rites of yajna, dana, homa, tapas — entirely to Me with a mind wholly turned toward the self (adhyatma-cetasa), holding Me as the sole goal (mat-para, 'mad-eka-prapyah'), and worship Me through exclusive yoga (ananya-yoga): they perform dhyana, arcana, pranama, stuti, kirtana as acts that are themselves supremely dear and equal in quality to reaching Me. Ramanuja reads this as full kainkarya (service-devotion) where the very acts of worship are already a form of attaining.",
   "divergence_note": "Vishishtadvaita reads ananya-yoga as the full five-fold devotional practice, not mere samadhi; the jiva retains distinct identity in loving service."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_12.6",
    "jayatirtha_12.6"
   ],
   "score": 0.5,
   "divergence_note": "Dvaita uniquely emphasizes eternal jiva-Brahman distinction: ananya-yoga means 'no other deity', not 'no other support for the mind'; klesha-freedom is the promised fruit.",
   "english_rendering": "Those devotees (bhaktas) who worship the Person (Purusha) Vasudeva with exclusive devotion (ananya-devata) — surrendering all karmas to Him as the eternally distinct, supremely independent Hari — find that no distress (klesha) comes near them. Madhva cites Saukarayana-shruti: 'What is there lacking for those who worship the Purusha Vasudeva?' and the Mokshadharma: 'I alone am their goal; they are the highest among ekantin devotees.' The jiva is eternally other than the Lord; the surrender here is real surrender by a real distinct being, not a provisional step toward non-difference."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_12.6"
   ],
   "score": 0.5,
   "english_rendering": "Those who, surrendering (sannyasya) all actions — worldly and Vedic alike — unto Me their Master (svamin) and Served (sevya), holding Me as supreme, worship Me through the single ekanta-bhakti-yoga described above: they perform dhyana, arcana, sevana, pranama, shravana, kirtana in forms that are themselves supremely dear and identical in nature to reaching Me. Vallabha's reading adds a second interpretation: the Vraja-priya devotees (the gopis, indicated by 'yat' in the verse) who, while Me their Paramatman is ever-dear, renounce all external and internal karma and rest near Me (mat-samipa asate) by the yoga of pure anuvrtti (unbroken remembrance-relation) alone — without any condition or expectation.",
   "divergence_note": "Shuddhadvaita's distinctiveness: the Vraja-priya path (gopis) transcends even the standard ekanta-bhakti; it is seva through pure anuvrtti, not meditative yoga."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_12.6"
   ],
   "score": 0.5,
   "divergence_note": "Sridhara centers grace (prasada) as the operative cause; bhakti is the path, prasada is the mechanism, anayasa (effortlessness) is the sign.",
   "english_rendering": "For Sridhara Svami, this verse declares that the devotees (mad-bhaktas) attain success (siddhi) effortlessly (anayasatah) through My grace (mat-prasada). Those who surrender (samarpya) all karmas to Me the Supreme Lord (parameshvara), becoming mat-para (devoted to Me), and meditate on Me through ekanta-bhakti-yoga — yoga in which there is no other object of worship (na vidyate anyah bhajaniyah yasmin) — such is their upasana. The grace-structure is primary: it is not the intensity of the devotee's effort but the Lord's prasada that makes the path easy."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_12.6"
   ],
   "score": 0.5,
   "divergence_note": "Advaita-bhakti synthesis: saguna-bhakti becomes the grace-vehicle for nirguna-jnana; the devotee need not choose — prasada bridges the two.",
   "english_rendering": "Madhusudana Sarasvati addresses a prior objection: if the fruit of saguna-upasana (Brahmaloka, then kaivalya later) ultimately equals the fruit of nirguna-jnana, why prefer the harder path? His answer: saguna-bhaktas, with all obstacles removed by the Lord's prasada, attain tattva-jnana through a Vedanta-vakya that arises spontaneously (svayam avirbhuta) — without the labor of shravana-manana-nididhyasana. After enjoying Brahmaloka, they behold the Purusha who dwells in the cave of the heart (purisha-yam purusham iksate — shruti), the non-dual Paramatman beyond even Hiranyagarbha, and are liberated. Those who surrender all karmas to Me the saguna Vasudeva and meditate with ekanta-bhakti-yoga — contemplating His two-armed or four-armed form, His flute filling the world with seven notes, His lotus hands holding conch and disc, or His Narasimha form, His Rama form — such deep absorption (aveshita-cetah) causes Me the Bhagavan to lift them swiftly from the ocean of samsara."
  },
  "vishishtadvaita": {
   "divergence_note": "Vishishtadvaita reads ananya-yoga as the full five-fold devotional practice, not mere samadhi; the jiva retains distinct identity in loving service.",
   "score": 0.5
  },
  "shuddhadvaita": {
   "divergence_note": "Shuddhadvaita's distinctiveness: the Vraja-priya path (gopis) transcends even the standard ekanta-bhakti; it is seva through pure anuvrtti, not meditative yoga.",
   "score": 0.5
  }
 },
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  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
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   "preceding_question": "",
   "following_response": ""
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  "extraction_date": "2026-04-21",
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 "so_what_questions": [
  "The verse says 'all actions' (sarvani karmani) — does this mean one must literally stop worldly work, or does it mean something is changed in the orientation toward work? What is the difference between cessation and surrender?",
  "Ananya-yoga (exclusive yoga) appears here alongside mat-para (Me as supreme): are these two conditions or one condition stated twice? What would 'non-exclusive' bhakti look like, and is it even bhakti?",
  "Sridhara says siddhi comes 'effortlessly through prasada' — but the verse also requires dhyana, arcana, kirtana (active practice). What is the relationship between sadhana (effort) and prasada (grace) in this verse?",
  "Ramanuja lists both worldly actions (ashana, sustenance) and Vedic rites as surrendered — why include both? Does surrendering mundane daily acts count the same as surrendering ritual karma?",
  "Madhusudana argues saguna-bhaktas eventually attain the same nirguna-jnana fruit — does this make the bhakti path a detour, a shortcut, or a different kind of path to the same peak?",
  "The verse appears in Chapter 12 which opens with a question about saguna vs nirguna upasana — how does this verse answer that question, and whose answer (Shankara's, Ramanuja's, Madhva's) does it most naturally support?",
  "Vallabha identifies a subset — the Vraja-priya devotees — who transcend even this ekanta-bhakti via pure anuvrtti. What distinguishes a gopi's devotion from a standard bhakta's ekanta-bhakti, and is that distinction available to contemporary practitioners?"
 ],
 "everyday_applications": {
  "advaita": "When you finish a demanding task at work, instead of savoring the credit or rehearsing the failure, pause and mentally deposit the entire action — the doing, the result, the reputation — into awareness itself (Ishvara as ground). Not as a ritual but as noticing that the doer was never as solid as it felt. The ananya practice: for one minute, withdraw every other mental anchor and sit with pure attention. No mantra, no image — just the absence of other supports.",
  "vishishtadvaita": "Treat your daily maintenance acts — eating, commuting, filing reports — as kainkarya (service to Bhagavan). Ramanuja names 'ashana' (eating) explicitly in the list of surrendered actions. This means a meal prepared with care and offered before eating is not a pious ritual added on top of life — it is life reclassified. The devotional acts (dhyana, kirtana) are not separate from the day; they are the day's texture.",
  "dvaita": "Madhva's reading demands loyalty without ambiguity: 'ananya-devata' — no other deity, no hedging. When you are tempted to treat your spiritual practice as one option among many self-improvement tools, Madhva's Mokshadharma citation cuts through: the ekantin (single-pointed devotee) is called the highest. Choose one path and go deep rather than sampling many paths and going shallow. Klesha (distress) dissolves not through technique variety but through undivided fidelity.",
  "shuddhadvaita": "Vallabha's Vraja-priya path applies practically as: find one act you do purely for love of the divine — not because it earns merit, not because a teacher assigned it. It could be singing a bhajan in the car alone, or sitting quietly before a lamp. That act done with 'sarva-nirapeksha yoga' (expecting nothing from anyone) is anuvrtti — the unbroken thread Vallabha describes. Protect it from being colonized by utility.",
  "bhakti": "Sridhara's word 'anayasa' (effortlessness) is the practical test: if your spiritual practice consistently feels like an exhausting performance, something in the orientation has slipped from bhakti toward achievement. The grace-structure he identifies means the practice should, over time, become lighter not heavier. When it becomes heavy, ask what you are trying to earn rather than receive.",
  "advaita-bhakti": "Madhusudana's visual dhyana list — flute, lotus hands, Narasimha form, Rama form — is a practical instruction: pick one form and stay with it until the mind loses its other footings. The synthesis point for daily life: you do not need to resolve the saguna/nirguna question intellectually before practicing. Prasada (grace) will do the resolution for you, from inside the practice itself, as Madhusudana promises. Start with the form; trust the formless to emerge."
 },
 "primary_meaning": "Those who surrender all their actions to Me, hold Me as their sole aim, and worship Me through undivided devotion meditate on Me with nothing else as their support."
}