{
 "verse_id": "17.1",
 "mūla": {
  "devanāgarī": "ये शास्त्र-विधिम् उत्सृज्य यजन्ते श्रद्धयान्विताः | तेषां निष्ठा तु का कृष्ण सत्त्वम् आहो रजस् तमः",
  "iast": "ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ | teṣāṃ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 1",
  "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": "śāstra",
   "lemma": "śāstra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शास्त्र"
  },
  {
   "surface_form": "vidhim",
   "lemma": "vidhi",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधिम्"
  },
  {
   "surface_form": "utsṛjya",
   "lemma": "utsṛj",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "परित्यज्य यजन्ते देवादीन् पूजयन्ति श्रद्धया अन्विताः श्रद्धया आस्तिक्यबुद्ध्या अन्विताः संयुक्ताः सन्तः -- श्रुतिलक्षणं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "श्रद्धयान्विता ये यजन्ते तेषां निष्ठा का किं सत्वम् आहो स्वित् रजः अथ तमःनिष्ठा स्थितिः, स्थीयते अस्मिन् इति स्थितिः, स",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उत्सृज्य"
  },
  {
   "surface_form": "yajante",
   "lemma": "√yaj",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "देवादीन् पूजयन्ति श्रद्धया अन्विताः श्रद्धया आस्तिक्यबुद्ध्या अन्विताः संयुक्ताः सन्तः -- श्रुतिलक्षणं स्मृतिलक्षणं वा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तेषां निष्ठा का किं सत्वम् आहो स्वित् रजः अथ तमःनिष्ठा स्थितिः, स्थीयते अस्मिन् इति स्थितिः, सत्त्वादिः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "इत्यनेन शास्त्रार्थं बुध्वा तमुल्लङ्घ्य वर्तमानाश्च गृह्यन्ते, तेषां श्रद्धया यजनानुपपत्तेः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "देवपूजादिकं कुर्वन्ति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "यजन्ते"
  },
  {
   "surface_form": "śraddhayā",
   "lemma": "śraddhā",
   "grammar": "instrumental feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अन्विताः श्रद्धया आस्तिक्यबुद्ध्या अन्विताः संयुक्ताः सन्तः -- श्रुतिलक्षणं स्मृतिलक्षणं वा कञ्चित् शास्त्रविधिम् अपश्य",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "वर्तमानानां किमधिकारोऽस्ति नास्ति वेति बुभुत्सया अर्जुन उवाच -- य इति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "श्रद्धया"
  },
  {
   "surface_form": "anvitāḥ",
   "lemma": "anvita",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्विताः"
  },
  {
   "surface_form": "teṣām",
   "lemma": "tad",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेषाम्"
  },
  {
   "surface_form": "niṣṭhā",
   "lemma": "niṣṭhā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "तु का कृष्ण सत्त्वम् आहो रजः तमः, किं सत्त्वं निष्ठा अवस्थानम्, आहोस्वित् रजः, अथवा तमः इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "का किं सत्वम् आहो स्वित् रजः अथ तमःनिष्ठा स्थितिः, स्थीयते अस्मिन् इति स्थितिः, सत्त्वादिः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "पृच्छ्येत तदा ते तामसा इत्येवोत्तरमुच्येत तदीयतामसत्त्वस्याविकल्पितत्वादिति भावः",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "का हे कर्षक किं सत्त्वमाहो रजस्तम इति तेषां सत्त्वविषयिणी सा रजस्तमोविषयिणी वा निष्ठा इति प्रश्नतात्पर्यम्।",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "का स्थितिः क आश्रयः तामेव विशेषेण पृच्छति किं सत्त्वं, आहो किं वा रजः, अथवा तम इति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "का कीदृशी तेषां शास्त्रविध्यनपेक्षा श्रद्धापूर्विका च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निष्ठा"
  },
  {
   "surface_form": "tu",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "kā",
   "lemma": "ka",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "का"
  },
  {
   "surface_form": "kṛṣṇa",
   "lemma": "kṛṣṇa",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सत्त्वम् आहो रजः तमः, किं सत्त्वं निष्ठा अवस्थानम्, आहोस्वित् रजः, अथवा तमः इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "भक्ताघकर्षण, किं सात्त्विकी तथा सति सात्त्विकत्वात्ते देवाः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
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  {
   "surface_form": "sattvam",
   "lemma": "sattva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आहो रजः तमः, किं सत्त्वं निष्ठा अवस्थानम्, आहोस्वित् रजः, अथवा तमः इति",
     "school": "advaita",
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   "surface_form": "āho",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आहो"
  },
  {
   "surface_form": "rajaḥ",
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   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजः"
  },
  {
   "surface_form": "tamaḥ",
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   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तमः"
  }
 ],
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "shankara_17.1",
    "anandgiri_17.1"
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   "score": 0.5,
   "english_rendering": "Arjuna asks: those who abandon the injunction of scripture (shastra-vidhi) yet worship with shraddha (faith, specifically astikya-buddhi — the conviction that the fruits of Vedic action are real) — what is their condition (nishtha), O Krishna? Is it sattva, rajas, or tamas? Shankara narrows the question: he excludes those who know scripture and deliberately transgress it, since genuine shraddha cannot coexist with knowing refusal. The question targets only those who never encountered the injunction at all and follow elder-custom (vriddha-vyavahara) alone. The question is thus: into which guna does faith-driven worship without scriptural grounding fall?"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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    "vedantadeshika_17.1"
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   "english_rendering": "Arjuna asks about the nishtha — understood as the guna-anchored mode of standing (sthiti, that in which one stands) — of those who worship with shraddha but without shastra-vidhi. Ramanuja hears the underlying anxiety: can such worship yield fruit? His response is that un-shastriya shraddha is itself threefold by guna, and therefore the worship arising from it is likewise triple. The chapter will proceed to show that shastriya worship, differentiated by guna, is the only path that opens toward bhakti-yoga and ultimately Bhagavan's kainkarya (service-union). Extra-shastriya worship is structurally incomplete — not damnation, but misdirection."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.1",
    "jayatirtha_17.1"
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   "score": 0.5,
   "english_rendering": "Madhva opens with a salutation to the one who is full of all qualities (sarva-guna-purna), orienting the entire verse toward the eternal, qualitatively complete Hari. He then states flatly: those who worship without shastra have indeed abandoned the Vedic injunction — 'the twice-born must master the entire Veda with its secret portions' (Manu 2.165). The Madhucchandasa shruti is cited: those who do not recite the Veda are of diminished intelligence. If they were truly sattvic they would not be shastra-transgressing in the first place, since dharma cannot contradict Veda. The chapter's threefold division of guna is thus the chapter's explanation of the degrees of departure from Hari's order."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Vallabha connects this verse directly to the close of chapter 16: one who acts from kama-kara (self-willed desire) abandoning shastra-vidhi attains neither siddhi nor sukha nor the highest state. Arjuna now asks about those who act not from kama-kara but from shraddha, though still without shastra. The word 'karshaka' (used in addressing Krishna as 'O Ploughman,' O Karshin) signals that Krishna as the cultivator of the devotee's heart is being invoked. The question is: is their nishtha sattvic or tamasic? Vallabha's framing is gentle — shraddha is already Krsna's grace beginning to work in the devotee, and the chapter will show that even informal shraddha-driven worship can be purified toward Krishna through prasada."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.1"
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   "score": 0.5,
   "english_rendering": "Shridhara opens with a summary verse: in chapter 17, shraddha is the chief qualification, the primary sattvic form. Arjuna's question follows directly from 16.23, which denied siddhi to those acting from kama-kara. Here Arjuna asks about a third category — not deliberate transgressors, not shastra-followers, but those who out of laziness or difficulty simply never engaged shastra and now worship from custom-transmitted faith (achara-parampara-vasena). Their situation is ambiguous: their shraddha inclines toward sattva, but their shastra-neglect from laziness inclines toward rajas-tamas. The triple guna-analysis of shraddha in the chapter resolves this triple doubt."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Madhusudana identifies a third category beyond the devas (shastra-compliant with shraddha) and asuras (kama-kara without shraddha) established in chapter 16. This third type neglects shastra-vidhi out of laziness but retains shraddha through elder-custom: they share the asura characteristic of shastra-neglect and the deva characteristic of faith-driven action. Arjuna cannot assign them to either established camp and so asks. The word 'aho' (ahosit) signals a genuine disjunction: sattva-camp or rajas-tamas-camp? The chapter will show they distribute across all three gunas depending on the object and mode of their shraddha-worship, not collapsing into either pure deva or pure asura."
  },
  "vishishtadvaita": {
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  "shuddhadvita": {
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 },
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  "meter_shift_to_next": false,
  "pragmatic_context": {
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   "preceding_question": "",
   "following_response": ""
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 },
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 ],
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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     "yajante: yaj -> √yaj"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.965973Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 9,
    "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": [
  "Can sincere but unlearned worship (shraddha without shastra) have genuine spiritual value, or is it always a lesser path?",
  "If shraddha itself varies by guna, does this mean some peoples faith is ontologically inferior — and what are the ethical implications of that claim?",
  "The verse implies that elder-custom (achara-parampara) can substitute for scripture in practice — when does tradition become an adequate guide and when does it mislead?",
  "Shankara's restriction (only the scripturally ignorant, not the scripturally defiant) raises the question: does intention determine the guna of an act, or does conformity to scripture?",
  "Madhva's equation of sattva with Veda-compliance implies no sattvic worship is possible outside a Vedic framework — is this a claim about ontology or about epistemology?",
  "Vallabha's prasada-framing suggests shraddha is always already a form of grace — does this dissolve the chapter's hierarchical logic, or does it reframe it?",
  "What does the question itself reveal about Arjuna's state: is he concerned about others spiritual status, or is he implicitly asking about his own informal devotion on the battlefield?"
 ],
 "everyday_applications": {
  "advaita": "Before a daily ritual or puja, notice whether you are performing it because the logic of why it works is clear to you or simply because your family always did it. If the latter, Shankara invites honest self-inquiry: your faith is real, but its guna-character is determined by what kind of knowing underlies it. Use this not as self-criticism but as motivation to study the source-logic of the practice.",
  "vishishtadvaita": "When you engage in informal devotional acts — a quick prayer before a meal, a gesture of gratitude at a temple you happen to pass — recognize that the quality of that act depends on how oriented toward Bhagavan's service (kainkarya) your intention is. Ramanuja encourages you to gradually upgrade the shastriya-grounding of your devotion, not to abandon informal practice, but to understand why it works and direct it toward divine relationship.",
  "dvaita": "Madhva's practical implication is direct: invest time in Vedic study proportional to your capacity. Even basic familiarity with one Vedic text or a genuine Vaishnava sampradaya grounds your worship in the order Hari has established. Informal worship driven by social custom alone is not condemned but is structurally incomplete; bring it into alignment with received wisdom to give it full force.",
  "shuddhadvita": "Vallabha's application is the most accessible: if you feel spontaneous love or gratitude toward Krishna — in a moment of beauty, at a temple, hearing music — treat that impulse as Krishna himself ploughing open your heart. Do not wait until you have studied the scriptures. Act on that shraddha now, offer even a small thing with full feeling. The purification comes through the act of offering, not through preparation for offering.",
  "bhakti": "Shridhara's practical guidance is for those who grew up in a devotional household but never deeply studied why. You are the chapter's primary audience. Do not feel shame about informal faith — it is real and has value. But take one step toward understanding the why: read even one commentary verse on a practice you already do. Moving from inherited custom to understood practice is the chapter's invitation.",
  "advaita-bhakti": "Madhusudana's synthesis offers this: if you find yourself between camps — too devotional for the pure intellectuals, not systematic enough for the strict ritualists — you are exactly the person this chapter addresses. Your shraddha is valid. The question is which guna it is currently serving. Run a quiet audit: what am I actually worshipping, what am I actually seeking, what is the quality of attention I bring? That audit is the chapter's gift."
 },
 "primary_meaning": "Arjuna asks: those who set aside scriptural rules yet worship with genuine faith, Krishna, where do they stand — in sattva, rajas, or tamas?"
}