{
  "verse_id": "13.9",
  "mūla": {
    "devanāgarī": "असक्तिर् अनभिष्वङ्गः पुत्र-दार-गृहादिषु | नित्यं च सम-चित्तत्वम् इष्टानिष्टोपपत्तिषु",
    "iast": "asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu | nityaṃ ca sama-cittatvam iṣṭāniṣṭopapattiṣu",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 9",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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    {
      "surface_form": "asaktiḥ",
      "lemma": "asakti",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असक्तिः"
    },
    {
      "surface_form": "anabhiṣvaṅgaḥ",
      "lemma": "anabhiṣvaṅga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनभिष्वङ्गः"
    },
    {
      "surface_form": "putra",
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      "theme_lists": [],
      "surface_devanagari": "पुत्र"
    },
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      "theme_lists": [],
      "surface_devanagari": "दार"
    },
    {
      "surface_form": "gṛha",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गृह"
    },
    {
      "surface_form": "ādiṣu",
      "lemma": "ādi",
      "grammar": "locative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आदिषु"
    },
    {
      "surface_form": "nityam",
      "lemma": "nityam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नित्यम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "sama",
      "lemma": "sama",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सम"
    },
    {
      "surface_form": "citta",
      "lemma": "citta",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चित्त"
    },
    {
      "surface_form": "tvam",
      "lemma": "tva",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वम्"
    },
    {
      "surface_form": "iṣṭa",
      "lemma": "√iṣ",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इष्ट"
    },
    {
      "surface_form": "aniṣṭa",
      "lemma": "aniṣṭa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनिष्ट"
    },
    {
      "surface_form": "upapattiṣu",
      "lemma": "upapatti",
      "grammar": "locative feminine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपपत्तिषु"
    }
  ],
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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_13.9",
        "anandgiri_13.9"
      ],
      "score": 0.5,
      "english_rendering": "Non-attachment (asakti) is the mental posture of vairagya — dispassion toward all sensory objects, seen and unseen. Non-clinging (anabhisvanga) to son, wife, and house means refusing the deeper enmeshment that follows mere contact — seeing birth as the passage through the womb-door, death as the severance of all vitality, old age as the suppression of intelligence and radiance, disease as fever and flux: each a defect, repeatedly contemplated. This repeated seeing of defect (dosa-anudarsana) is itself called jnana because it produces vairagya toward body and sense-objects and turns the instruments inward toward the Self."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.9",
        "vedantadeshika_13.9"
      ],
      "score": 0.5,
      "english_rendering": "Non-attachment (asakti) means being without clinging (sanga-rahitatva) toward everything that is not the Self; non-clinging (anabhisvanga) to son, wife, and house means no embrace of them beyond their sanctioned function as instruments of scriptural duty (sastriya-karma-upakarana). Constant equanimity (sama-cittatva) at desired and undesired events — those arising from one's own willing — is the absence of elation (harsa) and agitation (udvega). These qualities free the practitioner's inner faculty for undivided kainkarya, service to Bhagavan."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.9",
        "jayatirtha_13.9"
      ],
      "score": 0.5,
      "english_rendering": "*Asakti* (non-attachment) and *anabhiṣvaṅga* (non-clinging) toward sons, wives, home, and the rest, together with *sama-cittatva* (equanimity of mind) at the arrival of the desired and the undesired — these are named among the constituents of *jñāna*.\n\nFor the *paratantra* *jīva* (the eternally dependent individual self), sons, wife, and household belong to the *svatantra* (the independently real, self-sufficient) Lord's dispensation alone; the *jīva* holds no proprietary claim over them. *Asakti* is not mere affective flatness but the *jīva*'s recognition that *bheda* (real distinction) between itself and the objects of *saṃsāra* is not dissolved by proximity. *Anabhiṣvaṅga* — the absence of deep entanglement — follows from that same *bheda*: the *jīva* cannot fuse with what is ontologically other.\n\n*Sama-cittatva* at *iṣṭa-aniṣṭa-upapatti* (the arrival of the desired and the undesired) is not indifference but *taratamya*-ordered submission: what Hari ordains in the *pañca-bheda* (the five-fold real distinction among Lord, *jīva*, and matter) scheme cannot be deflected by the *jīva*'s preference. Grasping what Hari grants or recoiling from what Hari withholds would be the *jīva*'s false assertion of *svatantra* — a negation of *paratantra* existence. *Sama-cittatva* is therefore the behavioral expression of correct ontological self-knowledge: the *jīva* stands in *bhakti* (devotion) as ontological subordination, receiving both *iṣṭa* and *aniṣṭa* as the Lord's own ordering of a dependent being's condition.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.9"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's comment is a single pointer — 'indriyrthesv iti — visayesu' — with no elaboration; detailed Pustimarga bhāṣya is absent here. From Pustimarga principles: the practitioner does not cling to son, wife, or house because all of these are Krishna's lila-prasada, held in trust and returned at his will. Non-attachment is not cold renunciation but the lightness of one who knows the owner; equanimity at desired and undesired events is the fruit of seeing every event as Krishna's sport, beyond the devotee's approval or protest."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.9"
      ],
      "score": 0.5,
      "english_rendering": "Sridhara reads the verse economically: non-attachment and non-clinging are the outer and inner faces of the same vairagya. Repeated contemplation (punah-punar-alocana) of birth, old age, disease, and death as duhkha-dosa — the defect-that-is-suffering — is what gives the practitioner genuine equanimity at pleasant and unpleasant arrivals. The rest, Sridhara notes, is clear (spastam anyat): the verse lists qualities; the practice of seeing samsara as suffering is the engine behind them."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.9"
      ],
      "score": 0.5,
      "english_rendering": "Vairagya is not mere withdrawal but a mental movement (cittivrtti) that is asprhata — free of craving — toward sensory objects both immediate and promised in scripture. Non-clinging (anabhisvanga) goes further: even the latent pride 'I am supreme among all' (aham sarvotkrista) that rises unbidden in the mind — that is the ahankara whose absence is here required. Madhusudana enumerates: birth with its womb-passage, death with its severance of all tender parts, old age with its diminishment of wisdom, strength and radiance, disease with its fever and flux, suffering with its three-fold causation — all are defects, to be turned over again and again (punah-punar-alocana), burning out the attachment that obstructs atma-darsana. These twenty qualities together constitute jnana; none alone suffices."
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
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  "theme_list_memberships": [
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      "list": "चित्त",
      "role": "supporting",
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        "18.52"
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  "audit_trail": {
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    "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": [
          "iṣṭa: iṣ -> √iṣ"
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  },
  "so_what_questions": [
    "Sankara distinguishes asakti (vairagya toward sensory objects) from anabhisvanga (deeper enmeshment with family and home) — what is the difference between detachment from a thing and detachment from a relationship with a thing?",
    "The verse pairs non-clinging to intimates (son, wife, house) with equanimity at istaanista events — why does the tradition couple these two, and what does clinging to family have to do with destabilization at fortune and misfortune?",
    "Sankara and Madhusudana both prescribe dosa-anudarsana — methodically seeing the defects of birth, death, old age, disease — as a cognitive practice. Is this contemplative realism, trained pessimism, or something else?",
    "Ramanuja limits anabhisvanga to embrace 'beyond scriptural sanction as karma-upakrana' — family as instrument of duty is permitted; clinging beyond that is not. How does this reframe renunciation relative to the Advaita reading?",
    "Madhusudana says the twenty qualities of jnana named in this section must be taken together — none is sufficient alone (na tv ekasyapy abhava). What does it mean for equanimity to require the other nineteen as its context?",
    "The verse specifies 'nityam' (constant) sama-cittatva — not occasional equanimity but structural equanimity. What distinguishes structural equanimity from suppression or emotional numbing?",
    "Ghost lineages (Tantric, Kashmir-Saiva, vernacular-bhakti) read ksetra-ksetrajna in chapter 13 through embodiment rather than renunciation. How might a Tantric reading reframe anabhisvanga toward family — not as non-clinging but as non-identification while remaining fully present?"
  ],
  "everyday_applications": {
    "advaita": "When a professional project you have built is cancelled or transferred, practice dosa-anudarsana: list, in writing, three concrete ways your identity-investment in that project is a source of suffering — not to dismiss the work, but to see clearly that the work was never the Self.",
    "viśiṣṭādvaita": "Engage fully with family duties — school runs, eldercare, financial planning — but frame each one explicitly as sastriya-karma: 'I am doing this because it is my sanctioned duty, not because I am owed the outcome.' Notice when the framing holds and when it slips into 'this is mine to protect.'",
    "dvaita": "At the end of each day, name one desired outcome that arrived and one that did not. For each, say aloud: 'Hari gave; Hari withheld.' The practice is not resignation but acknowledgment of the real locus of agency — the jiva does not own the results of its action.",
    "śuddhādvaita": "Hold possessions — car, phone, home — with the lightness of a museum curator: you care for them, present them well, but they belong to the collection, not to you. When one is damaged or lost, the first question is 'what does Krishna want with this?' not 'what have I lost?'",
    "bhakti": "Once a week, spend five quiet minutes running through the arc: birth, aging, disease, death — not morbidly, but as a calibration. Sridhara's punah-punar-alocana is a scheduled practice, not a spontaneous mood. It produces the baseline from which genuine equanimity at good and bad news becomes possible.",
    "advaita-bhakti": "When praise or criticism arrives, notice the first movement of mind before you respond. Madhusudana names that movement precisely: aham sarvotkrista — 'I am the most excellent.' The practice is not to argue with the thought but to watch it arise and pass, recognizing it as ahankara, not as information about who you are."
  },
  "primary_meaning": "Hold lightly to sons, wives, and home, with no deep entanglement in them, and keep a steady mind when good fortune and bad arrive."
}