{
 "verse_id": "16.12",
 "mūla": {
  "devanāgarī": "आशा-पाश-शतैर् बद्धाः काम-क्रोध-परायणाः | ईहन्ते काम-भोगार्थम् अन्यायेनार्थ-संचयान्",
  "iast": "āśā-pāśa-śatair baddhāḥ kāma-krodha-parāyaṇāḥ | īhante kāma-bhogārtham anyāyenārtha-saṃcayān",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 12",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "āśā",
   "lemma": "āśā",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आशा"
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   "surface_form": "pāśa",
   "lemma": "pāśa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पाश"
  },
  {
   "surface_form": "śataiḥ",
   "lemma": "śata",
   "grammar": "instrumental neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शतैः"
  },
  {
   "surface_form": "baddhāḥ",
   "lemma": "√bandh",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "नियन्त्रिताः सन्तः सर्वतः आकृष्यमाणाः, कामक्रोधपरायणाः कामक्रोधौ परम्,अयनम् आश्रयः येषां ते कामक्रोधपरायणाः, ईहन्ते चेष",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "कामक्रोधपरायणाः कामक्रोधैकनिष्ठाः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "बद्धाः"
  },
  {
   "surface_form": "kāma",
   "lemma": "kāma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काम"
  },
  {
   "surface_form": "krodha",
   "lemma": "krodha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "क्रोध"
  },
  {
   "surface_form": "parāyaṇāḥ",
   "lemma": "parāyaṇa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परायणाः"
  },
  {
   "surface_form": "īhante",
   "lemma": "√īh",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "चेष्टन्ते कामभोगार्थं कामभोगप्रयोजनाय न धर्मार्थम्, अन्यायेन परस्वापहरणादिना इत्यर्थः किम् अर्थसंचयान् अर्थप्रचयान्",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "कर्तुं चेष्टन्ते कामभोगार्थं नतु धर्मार्थमन्यायेन परस्वहरणादिनार्तसंचयान्धनराशीन्",
     "school": "advaita-bhakti",
     "weight": 0.8,
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      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ईहन्ते"
  },
  {
   "surface_form": "kāma",
   "lemma": "kāma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काम"
  },
  {
   "surface_form": "bhoga",
   "lemma": "bhoga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भोग"
  },
  {
   "surface_form": "artham",
   "lemma": "artha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्थम्"
  },
  {
   "surface_form": "anyāyena",
   "lemma": "anyāya",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "परस्वापहरणादिना इत्यर्थः किम् अर्थसंचयान् अर्थप्रचयान्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "अर्थसंचयान् प्रति ईहन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अन्यायेन"
  },
  {
   "surface_form": "artha",
   "lemma": "artha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्थ"
  },
  {
   "surface_form": "saṃcayān",
   "lemma": "saṃcaya",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संचयान्"
  }
 ],
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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_16.12",
    "anandgiri_16.12"
   ],
   "score": 0.5,
   "english_rendering": "Bound by hundreds of snares that are nothing but hope itself (asha-pasha), these beings are dragged in every direction, wholly given over to kama (desire) and krodha (anger) as their sole refuge. They strive, not for dharma, but purely to amass wealth (artha-sancaya) for the enjoyment of desired objects (kama-bhoga), and they do so through injustice (anyayana) — seizure of others' property and the like. The commentator underscores that the purpose is kama-bhoga, never dharma: the asura's activity is structurally incapable of yielding liberation.",
   "divergence_note": "Shankara's terse gloss: 'asha eva pashas tat-shatais baddha niyantritah santah sarvatah akrshyamanah' — hope itself IS the snare; kama-krodha are the 'supreme resort' (paramayanamashraya); artha-sancaya is for kama-bhogaprayojana, explicitly not dharma-artha. Bhashya present and anchored."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.12",
    "vedantadeshika_16.12"
   ],
   "score": 0.5,
   "english_rendering": "Fettered by hundreds of snares named hope (asha-pasha-shatais), wholly fixed on kama and krodha as their single resort (kama-krodha-eka-nishtha), they exert themselves toward the accumulation of wealth (artha-sancaya) by unjust means, all for the sake of sensory enjoyment (kama-bhoga). For Ramanuja, this verse diagnoses the inversion of kainkarya (selfless service to Bhagavan): desire and anger replace devotion as the organizing principle, and artha gathered by adharma binds the jiva ever more tightly to the cycle it cannot escape without bhakti.",
   "divergence_note": "Ramanuja's compact gloss confirms: 'asha-pasha-shatais baddhas, kama-krodhair-eka-nishtha, kama-bhogartham anyayena artha-sancayan prati ihante.' Minimal elaboration; reading extrapolated from Vishishtadvaita theological frame. Bhashya present."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.12",
    "jayatirtha_16.12"
   ],
   "score": 0.5,
   "english_rendering": "*Āśā-pāśa-śatair baddhāḥ* — bound by hundreds of hope-snares — the *āsura* *jīvas* (individual selves oriented against *Hari*) are wholly given over to *kāma-krodha* (desire and anger) as their supreme refuge (*parāyaṇāḥ*). Their *īhā* (striving) is directed solely toward the enjoyment of sensory objects (*kāma-bhogārtham*), and they accumulate (*saṃcayān*) wealth by *anyāya* (injustice, means contrary to *dharma*). Within the *pañca-bheda* (the five-fold real distinction between Lord, *jīva*, and *jaḍa*-matter), all wealth subsists as the property of *svatantra* (independently real, self-sufficient) Hari alone; the *āsura* *jīva*, *paratantra* (eternally dependent) yet refusing subordination, seizes it through illicit means. This is not mere moral failure but an ontological disposition: the *taratamya* (graded hierarchy) assigns these *jīvas* a constitution (*svabhāva*) deeply adverse to *bhakti* as ontological subordination to Hari. The hundreds of *āśā-pāśas* are not metaphor but real bondage — real *bheda* (distinction) between the entrapped *jīva* and the liberating Lord persists even in bondage, and liberation from these snares comes only through Hari's grace extended to those whose *svabhāva* permits it.",
   "divergence_note": "No attested bhāṣya from Madhva or Jayatīrtha on this verse. Reading voiced directly from Dvaita *siddhānta* primitives applied to the *mūla*.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.12"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's gloss is minimal: 'atah eva asha-pasha-shatair iti' — precisely because of this (the preceding verse's description of the asura's delusion) they are bound by hundreds of hope-snares. In Pushti-marga reading, the asura trait is the antithesis of pushti (grace-nourishment): where the bhakta receives every action as Krishna's lila-prasada, these bound souls treat the world as raw material for self-satisfaction, accumulating wealth by injustice. Their hunger is structurally infinite because they have closed themselves to the single source of genuine saturation, Krishna's prasada.",
   "divergence_note": "Vallabha's recorded gloss is a single connective phrase. Full rendering extrapolated from Pushti-marga theological frame."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.12"
   ],
   "score": 0.5,
   "english_rendering": "*Āśā* (hope) itself is the snare — *āśā eva pāśāḥ* — and hundreds of such snares bind them, pulling them here and there, *itastat ākṛṣyamāṇāḥ*. *Kāma* (desire) and *krodha* (anger) are their supreme refuge: *kāma-krodhau parama-yanam āśrayo yeṣāṃ te*. For the sake of sensory enjoyment, *kāma-bhogārtham*, they desire accumulation of wealth by unjust means — theft and similar acts, *anyāyena cauryādinā arthānāṃ saṃcayāvāśīn īhante icchanti*. No movement toward *bhakti* is possible where *āśā* has replaced Bhagavān as the governing bond.",
   "divergence_note": "Re-anchored to Śrīdhara's bhāṣya: *āśā eva pāśāḥ*, *itastat ākṛṣyamāṇāḥ*, *kāma-krodhau parama-yanam āśrayaḥ*, and *cauryādinā arthānāṃ saṃcayāvāśīn* are all quoted verbatim from the source. The prior rendering's closing 'self-reinforcing triad' gloss was a projected synthesis absent from the bhāṣya; removed."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.12"
   ],
   "score": 0.5,
   "english_rendering": "These asuras are bound by hundreds of hopes directed toward objects whose means are either impossible or unknown (ashakya-upaya-artha or anavagata-upaya-artha) — and these hopes function as snares (pasha) because they drag the aspirant away from shreyas (the highest good) in every direction. Fixed on kama (the longing for sensory conjunction, stri-vyatikara-abhilasha) and krodha (the desire for others' harm), they strive to amass piles of wealth by unjust means. Madhusudana adds a precise psychological observation: the plural 'artha-sancayan' (accumulations) reveals that even after wealth is obtained, the desire (trishna) not only persists but intensifies — viShaya-prapti-vardhaman-trishnata, the structure of loba (greed), is made visible in the grammar.",
   "divergence_note": "Madhusudana's extended gloss: explains asha as prayer toward the impossible or unknown, pashas as binding by pulling away from shreyas, kama-krodha as stri-vyatikara and paranishtha respectively, and crucially: 'sancayaniti bahuvachanena dhana-praptav api tat-trishnanuvrittyur vishaya-prapti-vardhamana-trishnatva-rupo lobho darshitah.' Bhashya present and richly elaborated."
  }
 },
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   "preceding_question": "",
   "following_response": ""
  }
 },
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 ],
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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"
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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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    "scope": "word_by_word[].lemma",
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     "baddhāḥ: bandh -> √bandh",
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 },
 "so_what_questions": [
  "What is the difference between aspiration (which drives growth) and asha (hope-as-snare) as Shankara describes it — and how would one recognize which is operating in a given drive?",
  "Madhusudana observes that the plural 'sancayan' encodes the structure of loba: obtaining does not satisfy, it intensifies desire. Where in your professional or personal life does acquisition reliably produce more hunger rather than sufficiency?",
  "All six schools note that kama and krodha are not occasional failings but the 'primary resort' (paramayanamashraya) of the asura type. What replaces Bhagavan / jnana / Hari at the center when desire and anger become structurally organizing?",
  "The verse specifies 'anyayana' — unjust means including theft. How does a system, institution, or individual gradually normalize anyayana when kama-bhoga is the fixed goal and dharma is instrumentalized or abandoned?",
  "Sridhara flags 'cauryadi' (theft and the like) as the mode of accumulation. In contemporary life, what are the socially sanctioned forms of anyayana that remain invisible as injustice because they are legal or customary?",
  "The Dvaita and Shuddhadvaita readings both emphasize structural incapacity — the asura type cannot access the source of genuine saturation. Is transformation possible for such a person, or is this a description of a fixed svabhava? How do the schools differ on this?",
  "Madhusudana's asha definition — 'prayer toward objects whose means are impossible or unknown' — implies that asha is not about the object but about the mismatch between longing and capacity. How does this reframe the common distinction between realistic and unrealistic goals?"
 ],
 "everyday_applications": {
  "advaita": "Before initiating any sustained professional effort, apply the Shankara test: is this activity aimed at dharma-artha (ordered toward liberation or righteous sustenance) or kama-bhoga-artha (ordered toward accumulation for enjoyment)? If the latter, note that Shankara's gloss treats this not as a moral failing but as a cognitive category error — treating means as ends. The practice is not renunciation of action but clarification of telos before the action begins.",
  "viśiṣṭādvaita": "Ramanuja's frame makes kainkarya the counter-measure: re-dedicate each accumulative action (earning, building, organizing) as service to Bhagavan before undertaking it. The Vishishtadvaita everyday practice is not to eliminate artha-gathering but to shift its organizing principle from kama-krodha-eka-nishtha to Bhagavan-eka-nishtha. Concretely: begin each work session with a brief offering of the work's fruit before starting, rather than at end.",
  "dvaita": "Madhva's Dvaita theology treats all wealth as Hari's property held in trust by the jiva. The practical consequence: audit periodically whether the means of your livelihood would pass the anyayana test — does it involve seizure or diminishment of what belongs to others? Madhva's insistence on jiva-Brahman distinction means the jiva cannot claim ownership; claiming full ownership of accumulated wealth is itself the asura mistake.",
  "śuddhādvaita": "In Pushti-marga, the antidote to asha-pasha is not discipline but prasada — receiving Krishna's grace as the only genuine nourishment. The practical form: when noticing the hunger that accumulation produces (Madhusudana's 'vardhamana-trishna'), the Pushti-marga response is not self-restraint but turning toward seva and prasada as the interruption. Feed the hunger with Krishna's lila rather than more acquisition.",
  "bhakti": "Sridhara's observation that kama and krodha are the 'supreme shelter' for the asura mind points to a diagnostic practice: check what you instinctively turn to when threatened or unfulfilled. If the reflexive move is toward accumulation or retaliation (cauryadi in its modern forms), that is the indicator that kama-krodha have become paramayanamashraya. The bhakti counter-move is to practice deliberately turning to smarana (remembrance of Bhagavan) in the precise moment of that reflex.",
  "advaita-bhakti": "Madhusudana's grammatical insight — that the plural 'sancayan' encodes loba's self-amplifying structure — is a precise practical tool. When pursuing any goal, track whether attainment reduces or increases the desire for more. If each acquisition produces a new hunger rather than sufficiency, Madhusudana's analysis names this as loba operating structurally, not as normal ambition. The Advaita-bhakti response is recognition (viveka) first, then Krsna-bhakti as the only appetite that satisfies by its own nature rather than by its object."
 },
 "primary_meaning": "Bound by hundreds of hope-snares, ruled by desire and anger, they strive to pile up wealth by unjust means, all for the pleasure of their appetites."
}