{
 "verse_id": "17.10",
 "mūla": {
  "devanāgarī": "यात-यामं गत-रसं पूति पर्युषितं च यत् | उच्छिष्टम् अपि चामेध्यं भोजनं तामस-प्रियम्",
  "iast": "yāta-yāmaṃ gata-rasaṃ pūti paryuṣitaṃ ca yat | ucchiṣṭam api cāmedhyaṃ bhojanaṃ tāmasa-priyam",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 10",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yāta",
   "lemma": "√yā",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यात"
  },
  {
   "surface_form": "yāmam",
   "lemma": "yāma",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यामम्"
  },
  {
   "surface_form": "gata",
   "lemma": "√gam",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गत"
  },
  {
   "surface_form": "rasam",
   "lemma": "rasa",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रसम्"
  },
  {
   "surface_form": "pūti",
   "lemma": "pūti",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "दुर्गन्धि, पर्युषितं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "दुर्गन्धोपेतम्, पर्युषितं कालातिपत्त्या रसान्तरापन्नम्, उच्छिष्टं गुर्वादिभ्यः अन्येषां भुक्तशिष्टम्, अमेध्यम् अयज्ञार्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "दुर्गन्धं, पर्युषितं दिनान्तरपक्वम्, उच्छिष्टमन्यभुक्तावशिष्टम्, अमेध्यमभक्ष्यं कलञ्जादि, एवंभूतं भोजनं भोज्यं तामसस्य",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "दुर्गन्धं, पर्युषितं पक्वं सद्रात्र्यन्तरितं, चेतसस्तत्कालोन्मादकरं धत्तूरादिसमुच्चयीयते यदतिप्रसिद्धं दुष्टत्वेन",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पूति"
  },
  {
   "surface_form": "paryuṣitam",
   "lemma": "paryuṣita",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पर्युषितम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "ucchiṣṭam",
   "lemma": "√ucchiṣ",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": ", अमेध्यम् अयज्ञार्हम्, भोजनम् ईदृशं तामसप्रियम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उच्छिष्टम्"
  },
  {
   "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": "amedhyam",
   "lemma": "amedhya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अमेध्यम्"
  },
  {
   "surface_form": "bhojanam",
   "lemma": "bhojana",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भोजनम्"
  },
  {
   "surface_form": "tāmasa",
   "lemma": "tāmasa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तामस"
  },
  {
   "surface_form": "priyam",
   "lemma": "priya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रियम्"
  }
 ],
 "intertextual_panel": [
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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_17.10",
    "anandgiri_17.10"
   ],
   "score": 0.5,
   "english_rendering": "Food that is yata-yama (half-cooked or stale, having lost its potency), gata-rasa (drained of juice and vitality), puti (putrid in smell), paryusita (kept overnight after cooking), ucchishta (the leavings of another's meal), and amedhya (unfit for sacrifice) — such food is dear to the tamasic person. Shankara identifies yata-yama as food whose virya (potency) has gone, gata-rasa as separately indicating the loss of rasa itself, and amedhya as ayajnarha (unworthy of yajna). The tamasic person's preference for such food sustains the tamas that veils discriminative knowledge (viveka), thereby perpetuating bondage and obstructing the jnana-marga.",
   "divergence_note": "Shankara: 'yatayamam mandapakva... nirviyasya gatarasashabdena uktatvat... amedhyam ayajnarham'"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.10",
    "vedantadeshika_17.10"
   ],
   "score": 0.5,
   "english_rendering": "Food long-standing (cirakalavasthita), stripped of its natural rasa, foul-smelling, transformed by the passage of time (kalatipattya rasantarapanna), left over from the meals of those other than one's guru and superiors (gurvadibyah anyesham bhuktashishtam), and unworthy of yajna-offering — such tamo-maya food is dear to the tamasic and further increases tamas. Ramanuja adds the practical soteriological counsel: therefore, those who wish the good of the jiva should cultivate sattvika-ahara for the increase of sattva. Food is not mere sustenance but a constitutive condition of the bhakti-yoga preparation that enables kainkarya (loving service) to Bhagavan.",
   "divergence_note": "Ramanuja: 'kalatipattya rasantarapanna... hitaishibhih sattvavriddhaye sattvikahara eva sevyah'"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.10",
    "jayatirtha_17.10"
   ],
   "score": 0.5,
   "english_rendering": "*Yāta-yāma* (food whose time has passed), *gata-rasa* (food drained of taste and vitality), *pūti* (putrid), *paryuṣita* (stale from overnight storage), *ucchiṣṭa* (leavings from another's meal), and *amedhya* (ritually impure) — such food is *tāmasa-priya*, the preference of the *tāmasika* *jīva*. *Tamas* binds the *paratantra* *jīva* most heavily, pulling it away from the *sattva* required for steady *bhakti* to the *svatantra* Hari. The *pañca-bheda* between Hari and *jīva*, and between *jīva* and matter, is not suspended by a degraded *āhāra* (food-regimen); rather, the *jīva*'s constitutional dependence on Hari becomes practically inoperative when *tamas* is fed and thickened. Food that is *pūti* and *amedhya* does not merely displease the senses — it consolidates the *jīva*'s gravitational pull toward *adho-gati* (downward movement), making *bhagavad-bhakti* inaccessible rather than merely difficult. The *taratamya* among *jīva*s is expressed partly through the mode of food they choose: the lowest *jīva*s, most deeply enmeshed in *tamas*, incline by nature to *yāta-yāma* and *ucchiṣṭa*, confirming the graded ontological hierarchy the Lord names here.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse; the rendering voices Dvaita *siddhānta* — *paratantra* *jīva*, *pañca-bheda*, *taratamya* — directly off the *mūla*.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.10"
   ],
   "score": 0.5,
   "english_rendering": "That which has stood long (cirakalavasthita) and is thus bereft of the freshness and fragrance that mark Krsna's prasada — stale, putrid, leftover, sacrificially unworthy food — is dear to the tamasic. In the Pushti-marga, food derives its purifying potency only as prasada, the overflow of Krsna's own ananda-lila; food that has lost rasa has, in the most literal sense, lost the divine rasa itself. The tamasic person's preference for ucchishta and amedhya reflects an inversion of the Pushti ideal: instead of receiving Krsna's leavings (maha-prasada) one consumes the leavings of ignorance.",
   "divergence_note": "Vallabha: 'cirakalavasthitam tamasapriyam' — minimal; rendering extended from Shuddhadvaita prasada-doctrine."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.10"
   ],
   "score": 0.5,
   "english_rendering": "Food cooked a full prahara (watch) ago and now cold (yata-yama = yatr praharo yasya pakvasya, shaitya-avastha-prapta), from which the sap has been pressed out (nishipitasara), foul-smelling, cooked the previous day (dinantar-apakva), left over from another's eating, and amedhya — that is, abhakshya such as kalanja (forbidden foods) — such food is dear to the tamasic person. Sridhara's bhakti-philological reading carefully unpacks each compound against the lived experience of food preparation, grounding the classification in observable, practical distinctions rather than purely metaphysical ones, so that the devotee can make concrete choices.",
   "divergence_note": "Sridhara: 'yato yamah praharo yasya pakvasya odanades tad yatayamam... amedhyam abhakshyam kalanjadi'"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.10"
   ],
   "score": 0.5,
   "english_rendering": "Yata-yama is food half-cooked (ardhapakva), or, as the bhashya (Shankara) specifies, food already covered by gata-rasa; Madhusudan extends this: cooked rice and the like that have become cold after a prahara, drained of their extract, while paryushita is that which has been kept overnight and, he notes, includes dhattura (intoxicants) that produce mental disturbance. Ucchishta is the residue of another's eating; amedhya is the impure including mamsa (meat). Madhusudan then provides a systematic three-column analysis showing how the tamasic food-group opposes the sattvika point by point — gatarasatva opposes rasya, yatayamatva opposes snigdha, paryushitatva opposes sthira — while the tamasic group carries both the seen (drshta) and unseen (adrshta) harm that the rajasic carries only in the seen dimension. The synthesis: even the physician's ayurvedic apathya is subsumed here by the particle api-ca, yoking vaidyaka-shastra to the Gita's threefold classification.",
   "divergence_note": "Madhusudan: 'nirviyasya gatarasapadena uktatvad iti bhashyam... tattvika-varge drishta-adrshta-virodha iti atishayah'"
  }
 },
 "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": "अपि च",
   "role": "supporting",
   "other_verses_in_list": [
    "2.8",
    "2.31",
    "4.36",
    "6.9",
    "6.25",
    "9.30",
    "11.2",
    "15.18",
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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)",
  "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": [
     "yāta: yā -> √yā",
     "gata: gam -> √gam",
     "ucchiṣṭam: ucchiṣ -> √ucchiṣ"
    ]
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.966767Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 5,
    "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"
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 },
 "so_what_questions": [
  "What distinguishes food that 'has lost rasa' from food merely perceived as unpleasant — is rasa-loss an objective physical quality or a relational one (e.g., prasada vs. ordinary food)?",
  "Shankara identifies amedhya as 'ayajnarha' (unfit for yajna) — does this mean the standard for food is ultimately sacrificial fitness rather than nutritional value, and what does that imply for modern food choices?",
  "Ramanuja adds an active counsel ('sattvika ahara alone should be taken by those who wish the good') that Shankara does not — what does this difference in register reveal about jnana-marga versus bhakti-yoga pedagogy?",
  "Madhusudan's three-column analysis maps each tamasic quality to its opposite sattvika quality — does this suggest that tamasic and sattvika food are not merely different but structurally contrary, making partial reform insufficient?",
  "Sridhara includes kalanja (specific forbidden foods) in amedhya — to what extent is the tamasic food-classification a doctrinal-metaphysical category versus a context-specific cultural prohibition, and how should practitioners navigate this?",
  "If the ucchishta of a guru or deity is mahaprasada (sacred) while ucchishta in 17.10 is tamasic, what principle determines when the 'leftover' of another is purifying versus polluting?",
  "All schools agree on the list but diverge on the explanatory register (sacrificial fitness, gunavridhhi, prasada-logic, systematic opposition) — does the convergence on the phenomenon and divergence on explanation suggest that food classification is a shared observational baseline on which doctrinal differences are then projected?"
 ],
 "everyday_applications": {
  "advaita": "Notice which foods in your daily meals have lost vitality — refrigerated leftovers eaten two days later, reheated food that has 'died' — and treat the pattern as a diagnostic of how much tamas you are inadvertently feeding. The point is not dietary purity as an end but as a condition for viveka (discriminative clarity); if your reasoning feels slow or heavy after habitual tamasic eating, that is the signal the shastra is pointing at.",
  "viśiṣṭādvaita": "Before eating, consider whether the food could, in principle, be offered to Bhagavan — not as a ritual formality but as a genuine criterion: would you place this day-old, odorous, leftover food before the Lord? The Ramanuja counsel ('those who wish the jiva's good cultivate sattvika ahara') is practical: choose fresh, wholesome food as an act of sattva-cultivation that makes bhakti-yoga more available, not as self-discipline for its own sake.",
  "dvaita": "The jiva's dependence on Hari is total; even the body through which one attempts bhagavad-bhakti must be maintained in a mode conducive to that worship. Eating tamasic food is a form of practical denial of paratantratva (dependence) — it treats the body as if its quality does not matter to the Lord. A Madhva practitioner should understand that choosing wholesome, sattvika food is itself an act of deference to Hari's design for the jiva-sharira.",
  "śuddhādvaita": "In the Pushti household, food is received as prasada — the grace-overflow of Krsna's own abundance. Stale, odorous, leftover food that was never offered cannot carry that grace; eating it is not a neutral act but an absence of the divine rasa that Krsna alone bestows. The practical implication: cook fresh, offer before eating, and understand that maha-prasada (Krsna's own ucchishta) is not the same category as the ucchishta condemned here — one is rasa received, the other is rasa abandoned.",
  "bhakti": "Sridhara's precise, philological naming — cold cooked rice past a prahara, pressed-out ingredients, yesterday's cooking, forbidden-category foods like kalanja — gives practitioners a concrete checklist rather than a vague principle. Apply it: when planning meals, ask whether the food was cooked freshly, whether its natural essence is still present, and whether it belongs to a category your tradition marks as amedhya. The bhakti application is not asceticism but attentiveness: fresh food prepared with care is itself a form of reverence.",
  "advaita-bhakti": "Madhusudan's insight that the tamasic food group carries both seen (drshta) harm — physical illness, heaviness, mental dullness — and unseen (adrshta) harm — obstruction of the subtle channels through which jnana and bhakti flow — means the stakes are higher than mere health. His inclusion of vaidyaka-shastra (medical science) via api-ca suggests that modern nutritional awareness and the Gita's classification are not competitors but parallel witnesses to the same reality. Eat as if both your physician and your acharya are watching: freshness, purity, and the absence of intoxicants are the common ground."
 },
 "primary_meaning": "Food that is stale, putrid, left over from another's plate, or unfit for offering is what the tamasic person craves."
}