{
  "verse_id": "13.10",
  "mūla": {
    "devanāgarī": "मयि चानन्य-योगेन भक्तिर् अव्यभिचारिणी | विविक्त-देश-सेवित्वम् अरतिर् जन-संसदि",
    "iast": "mayi cānanya-yogena bhaktir avyabhicāriṇī | vivikta-deśa-sevitvam aratir jana-saṃsadi",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 10",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "surface_form": "mayi",
      "lemma": "mad",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मयि"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "an",
      "lemma": "an",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्"
    },
    {
      "surface_form": "anya",
      "lemma": "anya",
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      "theme_lists": [],
      "surface_devanagari": "अन्य"
    },
    {
      "surface_form": "yogena",
      "lemma": "yoga",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "स्थिरा भक्तिः जनवर्जितदेशवासित्वं जनसंसदि",
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      "surface_devanagari": "योगेन"
    },
    {
      "surface_form": "bhaktiḥ",
      "lemma": "bhakti",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भक्तिः"
    },
    {
      "surface_form": "avyabhicāriṇī",
      "lemma": "avyabhicārin",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अव्यभिचारिणी"
    },
    {
      "surface_form": "vivikta",
      "lemma": "vivikta",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विविक्त"
    },
    {
      "surface_form": "deśa",
      "lemma": "deśa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "देश"
    },
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      "surface_form": "sevi",
      "lemma": "sevin",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सेवि"
    },
    {
      "surface_form": "tvam",
      "lemma": "tva",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वम्"
    },
    {
      "surface_form": "aratiḥ",
      "lemma": "arati",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अरतिः"
    },
    {
      "surface_form": "jana",
      "lemma": "jana",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जन"
    },
    {
      "surface_form": "saṃsadi",
      "lemma": "saṃsad",
      "grammar": "locative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संसदि"
    }
  ],
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      "verse": "13.24",
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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_13.10",
        "anandgiri_13.10"
      ],
      "score": 0.5,
      "divergence_note": "Advaita alone frames bhakti here instrumentally — it is jnana because it purifies for jnana, not an end in itself.",
      "english_rendering": "Undeviating devotion to the Lord is enumerated here as a constituent of knowledge (jnana) because it prepares the mind for the direct inquiry into Brahman. Shankaracharya distinguishes two levels of attachment: sakti (ordinary fondness for objects) and abhishvanga (the deeper identification where one says 'when my son suffers, I myself suffer') — both must be relinquished as obstacles to Self-knowledge. Equanimity (samacittatva) in the face of desired and undesired events is not indifference but the natural stability of a mind no longer turbulent enough to obscure the atman."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.10",
        "vedantadeshika_13.10"
      ],
      "score": 0.5,
      "english_rendering": "Unwavering devotion (avyabhicharini bhakti) directed exclusively toward Bhagavan as sarvesvara — the Lord of all — is itself the culmination and essence of knowledge, not merely its preparation. Ramanuja reads the verse as describing the bhakta who dwells in solitary places free of crowds (janavarjita-desavasa) precisely to intensify the unbroken remembrance of the Lord, since the jiva's essential nature is as a mode (prakara) of Ishvara who is its inner self. Disaffection for the assembly of people (jana-samsadi apritih) follows naturally when Bhagavan alone satisfies.",
      "divergence_note": "Unlike Advaita, Ramanuja does not subordinate bhakti to jnana; here bhakti is the knowledge itself, and the jiva remains permanently distinct from yet within Ishvara."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.10",
        "jayatirtha_13.10"
      ],
      "score": 0.5,
      "divergence_note": "Madhva alone insists on the ontological falsity of abhishvanga; Advaita and Vishishtadvaita frame it as psychological obstruction, not metaphysical error about the jiva's independence.",
      "english_rendering": "Attachment (sakti) is affection (sneha); when that affection matures to the extreme it becomes abhishvanga, which binds the eternally distinct jiva to samsara. Madhva's terse gloss marks an ontological precision: the jiva is never identical with others even in the depth of familial love, so abhishvanga is not merely psychologically harmful but metaphysically false — it attributes to the jiva a fusion that reality never permits. Devotion to Hari alone is the one attachment that does not bind, because Hari is the independent reality (svatantra) upon whom all dependent jivas (paratantra) properly rest."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.10"
      ],
      "score": 0.5,
      "english_rendering": "Asakti here is the complete detachment from the enjoyments of the other world (amutra bhoga-viraga) — not ascetic suppression but the natural falling-away of lesser pleasures when the sweetness of Krishna's lila-prasada has been tasted. In Pushti-marga, solitude is not sought by the devotee's effort but granted by Krishna's grace as the condition in which He can be undistractedly enjoyed. The verse is not a discipline list but a description of the soul already suffused with Krishna's rasa, for whom all other gatherings (jana-samsad) have become pale.",
      "divergence_note": "Vallabha's gloss is the shortest in the panel and the most radically reorienting: 'other world' (amutra) rather than 'this world' objects, making the renunciation eschatological not merely domestic."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.10"
      ],
      "score": 0.5,
      "divergence_note": "Unlike the Advaita reading, Sridhara does not privilege jnana over bhakti; unlike Ramanuja, he does not frame sarvesvara as the theological center. His voice is synoptic and pedagogical.",
      "english_rendering": "Sridhara systematically unpacks the three qualities: asakti is the abandonment of fondness (priti-tyaga) for sons and other loved objects; anabhishvanga is the absence of the excessive superimposition (adhyasa-atirekabhava) by which one identifies so deeply with a son's joy or sorrow as to say 'I myself am happy or suffering'; and nitya-samacittatva is the constant equanimity in the arrival of desired and undesired events alike — a mind that neither exults nor grieves. All three converge in preparing the field (kshetra) to become transparent to the knower (kshetrajna)."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.10"
      ],
      "score": 0.5,
      "divergence_note": "Madhusudan alone makes the logical structure of the two attachments fully explicit as differing degrees of self-other identification, bridging Shankara's precision with the devotional warmth absent in strict Advaita.",
      "english_rendering": "Madhusudan draws the sharpest conceptual line in the panel: sakti is 'this is mine' — a simple possessive fondness; abhishvanga is 'I myself am this' — the deeper non-dual identification with another by which one collapses into their joy and grief. Both must be surrendered in sons, wives, house, servants, and all objects of affection. The fruit is samacittatva — a mind perpetually empty of both exultation (harsha) and dejection (vishada), whether desired or undesired things arrive. For Madhusudan, this equanimity is simultaneously jnana and the ground of unobstructed bhakti toward Krishna."
    },
    "vishishtadvaita": {
      "divergence_note": "Unlike Advaita, Ramanuja does not subordinate bhakti to jnana; here bhakti is the knowledge itself, and the jiva remains permanently distinct from yet within Ishvara.",
      "score": 0.5
    },
    "shuddhadvaita": {
      "divergence_note": "Vallabha's gloss is the shortest in the panel and the most radically reorienting: 'other world' (amutra) rather than 'this world' objects, making the renunciation eschatological not merely domestic.",
      "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": "त्वम्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.33",
        "3.41",
        "4.4",
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        "11.3",
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        "13.7",
        "13.9",
        "14.11",
        "17.1"
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    },
    {
      "list": "भक्ति",
      "role": "supporting",
      "other_verses_in_list": [
        "4.6",
        "7.17",
        "9.26",
        "12.17",
        "12.19",
        "14.26",
        "18.54",
        "18.68"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
      "e_v": 0.005,
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      "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)"
  },
  "so_what_questions": [
    "When I feel that another person's pain is literally my own pain, is that empathy or is it the abhishvanga (excessive identification) that this verse asks me to notice and loosen?",
    "The verse pairs vivikta-desha-sevitva (resort to solitary places) with arati in jana-samsadi (disaffection for crowds) — is solitude a cause of non-attachment or its consequence, and does it matter which direction the arrow points?",
    "All six schools agree that equanimity (samacittatva) is desirable, yet they disagree sharply on why: is the verse teaching psychology, metaphysics, or devotional practice — and does that disagreement change what the instruction means for daily life?",
    "The verse is embedded in the kshetra-kshetrajna discourse (BG 13): how does relinquishing abhishvanga toward family members relate to recognizing that all bodies, including those of one's children, are the field (kshetra) and not the self?",
    "Vallabha reads asakti as detachment from the enjoyments of the other world (amutra), not this one — does that reframe the verse from domestic non-attachment to a more radical eschatological stance, and which reading is more honest to the Sanskrit?",
    "If bhakti toward Krishna is itself listed as a component of jnana here, what does the verse imply about traditions that sharply separate the path of devotion from the path of knowledge?",
    "The verse mentions both solitary dwelling and undeviating devotion in the same breath — is the rishis' practice of aranya (forest retreat) a structural requirement for the kind of bhakti described, or merely one cultural form it has taken?"
  ],
  "everyday_applications": {
    "advaita": "When a parent finds themselves unable to sleep because an adult child is anxious, the practice is not to suppress care but to observe the moment when 'my child is suffering' becomes 'I am suffering' — that crossing is abhishvanga. The Advaita instruction is to witness that identification without endorsing it, repeatedly, until the mind stops mistaking another's kshetra for its own.",
    "vishishtadvaita": "In a team or household, Ramanuja's instruction is to offer each action as kainkarya (service) to the Lord who dwells in every member — this does not reduce care but removes the anxious possessiveness that makes relationships a source of bondage. When you act from 'I serve Bhagavan through you' rather than 'you are mine,' arati toward unhealthy crowds arises naturally because the Lord is present in solitude with equal fullness.",
    "dvaita": "Madhva's point about sneha maturing into abhishvanga has a direct application in professional life: the fondness that begins as collegial warmth can ripen into an identification where another colleague's failure feels like one's own failure and their success as one's own glory. Noticing this transition — from appropriate care to identity-fusion — is the Dvaita practice, because Hari alone is the being on whom such total dependence is ontologically warranted.",
    "shuddhadvaita": "Vallabha's reading suggests that the real test of spiritual progress is not whether you have renounced worldly pleasure but whether heavenly rewards and posthumous reputation have also lost their grip. When the devotee no longer rehearses what posterity will say or what merit will accumulate, the jana-samsad — the court of opinion, online or social — ceases to pull. This is asakti as Pushti-marga understands it: not achieved by willpower but tasted as freedom when Krishna's rasa has been genuinely received.",
    "bhakti": "Sridhara's tripartite scheme gives a practical diagnostic: first check whether you are attached (priti toward the object), then whether you have crossed into identification (adhyasa — superimposing your self onto the other), then whether you have reached equanimity in arrivals and departures. In a marriage, the first is love, the second is codependency, the third is the quality the verse names as jnana. The work is to distinguish the three honestly rather than labeling all three as either 'love' or 'detachment.'",
    "advaita-bhakti": "Madhusudan's distinction between 'this is mine' and 'I am this' maps precisely onto the difference between healthy investment in an outcome and the anxiety that makes failure feel like annihilation of self. In any creative or professional work: attachment to the project (mamedam) can be loosened by offering it; identification with the project's reception (aham evaayam) is the deeper bind that requires samacittatva as a daily practice — celebrating neither the good review nor despairing at the bad one, not as performance of equanimity but as genuine recognition that the work and the self were never identical."
  },
  "primary_meaning": "Unwavering devotion to me alone, a preference for quiet and solitary places, and no appetite for the company of crowds."
}