{
 "verse_id": "16.7",
 "mūla": {
  "devanāgarī": "प्रवृत्तिं च निवृत्तिं च जना न विदुर् आसुराः | न शौचं नापि चाचारो न सत्यं तेषु विद्यते",
  "iast": "pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ | na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 7",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "pravṛttim",
   "lemma": "pravṛtti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रवृत्तिम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "nivṛttim",
   "lemma": "nivṛtti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निवृत्तिम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "janāḥ",
   "lemma": "jana",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जनाः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "viduḥ",
   "lemma": "√vid",
   "grammar": "past indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विदुः"
  },
  {
   "surface_form": "āsurāḥ",
   "lemma": "āsura",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "न विदुः न जानन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आसुराः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "śaucam",
   "lemma": "śauca",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शौचम्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "ācāraḥ",
   "lemma": "ācāra",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आचारः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "satyam",
   "lemma": "satya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्यम्"
  },
  {
   "surface_form": "teṣu",
   "lemma": "tad",
   "grammar": "locative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "विद्यते अशौचाः अनाचाराः मायाविनः अनृतवादिनो हि आसुराः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "न विद्यते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "विद्यते इति मानसकायिकवाचिकदोषसद्भावेन सर्वत्र कर्मादौ तत्प्रतिपादकशास्त्रे",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "नास्त्येव",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तेषु"
  },
  {
   "surface_form": "vidyate",
   "lemma": "√vid",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अशौचाः अनाचाराः मायाविनः अनृतवादिनो हि आसुराः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। न अपि च आचारः, तद् बाह्याभ्यन्तरशौचं येन सन्ध्यावन्दनादिना आचारेण जायते, स अपि आचारः तेषु न विद्यते। तथा उक्तम् -- सन्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "इति मानसकायिकवाचिकदोषसद्भावेन सर्वत्र कर्मादौ तत्प्रतिपादकशास्त्रे",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। सत्यशौचयोराचारान्तर्भावेऽपि ब्राह्मणपरिव्राजकन्यायेन पृथगुपादानम्। अशौचा अनाचारा अनृतवादिनो ह्यसुरा मायाविनः प्रसिद्धा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विद्यते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.30",
   "type": "cross-chapter thematic parallel",
   "score": 0.9417,
   "feature_breakdown": {
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    "theme_graph": 1.0,
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  {
   "verse": "14.22",
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   "feature_breakdown": {
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   "verse": "4.40",
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   "verse": "13.23",
   "type": "semantic neighbor",
   "score": 0.8955,
   "feature_breakdown": {
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  {
   "verse": "17.28",
   "type": "shared-vocabulary echo",
   "score": 0.8923,
   "feature_breakdown": {
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    "theme_graph": 0.0,
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   "verse": "15.4",
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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_16.7",
    "anandgiri_16.7"
   ],
   "score": 0.5,
   "english_rendering": "The asuric (demoniac) people do not know pravṛtti (engagement) — meaning the dharma in which one must engage for the sake of puruṣārtha (human ends) — nor nivṛtti (withdrawal) — meaning the turning away from that which causes harm. Therefore, Shankara concludes, there is no śauca (purity), no ācāra (right conduct), and no satya (truth) in them. These three deficiencies are not independent but consequent: without discriminating knowledge of what to do and what to refrain from, the demonic nature issues in impurity of body and mind, violations of established conduct, and habitual falsehood — all of which obstruct the jñāna-mārga (path of knowledge) entirely.",
   "divergence_note": "Shankara: 'pravṛttim ca... yasyam puruṣārthasādhane kartavye pravṛttiḥ... nivṛttim ca... yasmāt anarthaheto nivartitavyam... na śaucam... aśaucāḥ anācārāḥ māyāvinaḥ anṛtavādino hi āsurāḥ'",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.7",
    "vedantadeshika_16.7"
   ],
   "score": 0.5,
   "english_rendering": "The asuric persons do not know the vaidika dharma (Vedic duty) of pravṛtti — the means to abhyudaya (worldly flourishing) — nor of nivṛtti — the means to mokṣa (liberation through Bhagavan's grace). The absence of śauca (purity) means specifically the Shastra-prescribed inner and outer fitness for karmayoga, and the ācāra (conduct) referenced is the daily ritual practice of sandhyāvandana and similar observances that generate that purity. Without this two-fold purity and conduct, satya — understood as truthful speech that is both accurate and beneficial to beings — is also absent; and all three together constitute the dharmic foundation for kainkarya (service) to Bhagavan.",
   "divergence_note": "Ramanuja: 'abhyudayasādhanam mokṣasādhanam ca vaidikam dharmam āsurā na viduḥ... śaucam vaidikakarmayogyatvam śāstrasiddham tad bāhyam ābhyantaram ca... sandhyāvandanādina ācāreṇa jāyate... satyam yathārthajñānam bhūtahitarūpabhāṣaṇam'",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.7",
    "jayatirtha_16.7"
   ],
   "score": 0.5,
   "english_rendering": "*Āsurāḥ janāḥ* (demonic persons) do not know *pravṛtti* (the path of right engagement in sanctioned action) or *nivṛtti* (the path of withdrawal from action toward liberation) — *pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ*. This ignorance is not accidental. The *āsurika jīva* (demonic individual self), though *paratantra* (eternally dependent) on *svatantra* Hari, actively resists the *anugraha* (grace) by which alone *pravṛtti* and *nivṛtti* are discerned. In the *pañca-bheda* scheme, Lord–*jīva* distinction is real and permanent; the demonic *jīva* does not collapse into Hari nor dissolve, but persists in its ontological subordination while refusing to honor it. From that refusal the three deficiencies follow necessarily: *na śaucam* — no inner or outer purity, because purity is the body's readiness for *bhakti*; *na ācāraḥ* — no right conduct, because *ācāra* (proper observance) is the enacted acknowledgment of Hari's sovereignty; *na satyam* — no truth, because *satya* in its deepest register is alignment with the order Hari sustains. *Teṣu vidyate* is emphatically absent: these qualities do not merely go unpracticed but are constitutively absent, marking the demonic *jīva*'s position in the *taratamya* (graded ontological hierarchy) at its lowest grade, farthest from Hari's light.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya extant for this verse; reading is constructed directly from Dvaita *siddhānta* primitives applied to the mūla.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.7"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads this verse as Krishna's own śrīmukha (sacred utterance) warning that the demonic nature is to be utterly abandoned — he introduces the next twelve verses as a single sustained vivecana (analysis) of what must be renounced. The asuric ones lack ruci (taste or delight) for the Veda-ordained paths of pravṛtti and nivṛtti alike, and their triple deficiency — mental impurity, bodily misconduct, verbal untruth — disqualifies them from karma and from the śāstra that reveals karma's nature. In Puṣṭi-mārga terms, they are completely without prasāda (grace-receptivity), having neither the inner orientation nor the outer form that opens one to Krishna's līlā.",
   "divergence_note": "Vallabha: 'pravṛttimārgam vedoktam nivṛttimārgam ca na vidur āsurāḥ — rucis teṣām na kutracit iti śrīmukhoktir iyam... mānasākāyikavācikadoṣasadbhāvena'",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.7"
   ],
   "score": 0.5,
   "english_rendering": "Shridhara, reading the verse in the context of the next twelve ślokas on the asuric nature, gives a clean philological rendering: the asuric people do not know pravṛtti toward dharma nor nivṛtti away from adharma. Consequently — not as a separate fact but as the same diagnosis seen from three sides — śauca, ācāra, and satya are simply absent in them. His commentary is deliberately spare, trusting the verse's own structure: the first line names the epistemic failure and the second line names its manifest symptoms. Bhakti here is the implicit positive: what the asuric person lacks is precisely the devotional attentiveness that makes moral discrimination natural.",
   "divergence_note": "Shridhara: 'dharme pravṛttim adharman nivṛttim ca āsurasabhāvā janā na jānanti. ataḥ śaucam ācāraḥ satyam ca teṣu nāstyeva'",
   "commentator": "Shridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.7"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana synthesizes Shankara's structure with devotional depth: pravṛtti here means both the dharma of engagement and the vidhi-vākya (injunctive Vedic sentence) that enjoins it; nivṛtti means both the dharma of abstention and the niṣedha-vākya (prohibitive sentence) that enforces it. The asuric do not know either the content or the scriptural authority. The two forms of śauca (inner and outer purity as per Manu), the ācāra ordained by Manu and others, and satya understood as priyahitayathārthabhāṣaṇa (speech that is agreeable, beneficial, and accurate) are all absent. He cites the brahmaṇa-parivrājaka nyāya to explain why satya and śauca are named separately even though they could be subsumed under ācāra: each represents a distinct register of integrity that the demonic nature violates independently.",
   "divergence_note": "Madhusudana: 'pravṛttim pravṛttiviṣayam dharmam cakārāt tatpratipādakam vidhivākyam ca... priyahitayathārthabhāṣaṇam... sātyaśaucayoḥ ācārāntarbhāve'pi brāhmaṇaparivrājakanyāyena pṛthagupādānam'",
   "commentator": "Madhusudhana Sarasvati"
  }
 },
 "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": "प्रवृत्ति",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "11.31",
    "14.12",
    "14.13",
    "14.22",
    "15.4",
    "18.30",
    "18.46"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "e_v": 0.005,
   "z": 0.2,
   "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)",
  "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": [
     "viduḥ: vid -> √vid",
     "vidyate: vid -> √vid"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.963359Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   }
  ]
 },
 "so_what_questions": [
  "If the asuric person does not know the distinction between pravṛtti and nivṛtti, is the failure primarily intellectual (not knowing the rules) or dispositional (not caring) — and does it matter which it is for the possibility of correction?",
  "The verse groups śauca, ācāra, and satya as consequences of not knowing pravṛtti and nivṛtti. Does this causal ordering imply that ethical conduct is downstream of cosmological orientation — and if so, what does that say about ethics-first reform programs?",
  "Ramanuja specifies satya as speech that is both accurate and beneficial (yathārthajñānam bhūtahitarūpabhāṣaṇam). When accuracy and benefit conflict, which takes precedence — and how does this verse implicitly adjudicate that tension?",
  "Madhusudana preserves the distinction between vidhi-vākya (what to do) and niṣedha-vākya (what not to do) as distinct modes of scriptural authority. Modern ethics tends to collapse these into a single consequentialist calculus. What is lost in that collapse?",
  "Vallabha reads this as Krishna's own warning voice, not an impersonal description. How does the identity of the speaker change the force of a character indictment — and what rhetorical work is done by attributing this diagnosis to Bhagavan directly?",
  "The verse says the asuric do not know (na viduḥ) pravṛtti and nivṛtti — not that they reject them. Is ignorance of dharmic structure the same moral condition as willful rejection of it, or does this verse quietly distinguish the two?",
  "Śauca (purity) is listed before ācāra (conduct) and satya (truth). If inner-outer purity is the precondition for conduct and conduct is the precondition for truthful speech, what institutional or pedagogical design would reverse-engineer these dependencies?"
 ],
 "everyday_applications": {
  "advaita": "In professional life, an advaita-inflected reading asks: do I know which tasks I should engage (pravṛtti) and which I should refuse (nivṛtti) — not from preference but from discrimination (viveka) about what serves the larger purpose? The person who cannot say no to trivial demands and cannot commit to essential ones is displaying the asuric incapacity this verse diagnoses, regardless of intelligence or intent.",
  "viśiṣṭādvaita": "Ramanuja's reading asks whether daily practice — the equivalent of sandhyāvandana — actually generates the inner fitness for service, or whether it has become rote. If morning routines no longer produce the two-fold purity (inner calm, outer correctness) that makes one capable of offering one's work to Bhagavan, the conduct has become ācāra in name only — and satya in relationships will erode in parallel.",
  "dvaita": "From a Dvaita standpoint, the everyday question is whether one's decisions are made in genuine dependence on something larger (Hari's will, in Madhva's terms; principle or community in secular terms) or are driven by the illusion of self-sufficiency. The asuric pattern is not cruelty but the categorical refusal to acknowledge that one's discrimination is not self-generated — a refusal that quietly corrupts both conduct and truth-telling.",
  "śuddhādvaita": "Vallabha's Puṣṭi-mārga application: if there is no ruci (taste, delight, appetite) for the practice — if dharma feels like a burden rather than a gift of Krishna's own design — then the form of practice is present but the prasāda-receptivity is absent. The everyday sign of this is that one follows rules without joy and speaks truth without warmth. Restoring ruci is the practical work, not adding more rules.",
  "bhakti": "Shridhara's clean reading suggests a diagnostic for relationships: the person who cannot tell the difference between what to engage with and what to step back from in a relationship — who neither commits nor withdraws with discernment — will over time display the three symptoms: slovenliness, disregard for relational norms, and habitual imprecision or dishonesty. The verse is a sequence, not a list; pravṛtti-nivṛtti blindness causes the rest.",
  "advaita-bhakti": "Madhusudana's synthesis points to the difference between priya (agreeable), hita (beneficial), and yathārtha (accurate) as three distinct demands on speech. In daily conversation, most failures of satya are failures of integration: one is accurate but not agreeable, or agreeable but not beneficial, or beneficial but not accurate. The asuric absence of satya is not lying per se but the inability to hold all three dimensions at once — a capacity that requires both the inner purity (śauca) and the trained conduct (ācāra) that precede it."
 },
 "primary_meaning": "Demonic people know neither what to pursue nor what to renounce, and you will find no purity, no right conduct, and no truth in them."
}