{
 "verse_id": "17.11",
 "mūla": {
  "devanāgarī": "अफलाकाङ्क्षिभिर् यज्ञो विधि-दृष्टो य इज्यते | यष्टव्यम् एवेति मनः समाधाय स सात्त्विकः",
  "iast": "aphalākāṅkṣibhir yajño vidhi-dṛṣṭo ya ijyate | yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 11",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "a",
   "lemma": "a",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अ"
  },
  {
   "surface_form": "phala",
   "lemma": "phala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फल"
  },
  {
   "surface_form": "ākāṅkṣibhiḥ",
   "lemma": "ākāṅkṣin",
   "grammar": "instrumental masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आकाङ्क्षिभिः"
  },
  {
   "surface_form": "yajñaḥ",
   "lemma": "yajña",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यज्ञः"
  },
  {
   "surface_form": "vidhi",
   "lemma": "vidhi",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधि"
  },
  {
   "surface_form": "dṛṣṭaḥ",
   "lemma": "√dṛś",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दृष्टः"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "ijyate",
   "lemma": "√yaj",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "निर्वर्त्यते, यष्टव्यमेवेति यज्ञस्वरूपनिर्वर्तनमेव कार्यम् इति मनः समाधाय, न अनेन पुरुषार्थो मम कर्तव्यः इत्येवं निश्चि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स सात्त्विकः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "इज्यते"
  },
  {
   "surface_form": "yaṣṭavyam",
   "lemma": "yaj",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [
    {
     "sense": "एव इति भगवदाराधनत्वेन स्वयंप्रयोजनतया यष्टव्यम् इति मनः समाधाय यो यज्ञ इज्यते स सात्त्विकः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "यष्टव्यम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "manaḥ",
   "lemma": "manas",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मनः"
  },
  {
   "surface_form": "samādhāya",
   "lemma": "samādhā",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": ", न अनेन पुरुषार्थो मम कर्तव्यः इत्येवं निश्चित्य, सः सात्त्विकः यज्ञः उच्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "यो यज्ञ इज्यते स सात्त्विकः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। एकाग्रं कृत्वेत्यर्थः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "निश्चित्याफलाकाङ्क्षिभिरन्तःकरणशुद्ध्यर्थितया काम्यप्रयोगविमुखैर्विधिदृष्टो यथाशास्त्रं निश्चितो यो यज्ञ इज्यतेऽनुष्ठीय",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समाधाय"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "sāttvikaḥ",
   "lemma": "sāttvika",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "यज्ञः उच्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सात्त्विकः"
  }
 ],
 "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_17.11",
    "anandgiri_17.11"
   ],
   "score": 0.5,
   "english_rendering": "That yajña (sacrifice) is sāttvika which is performed by those who seek no fruit whatsoever — 'aphalaakanksha' (no fruit-desire) — and which has been prescribed by vidhi (scriptural injunction), settling the mind with firm resolve: 'yastāvyam eva' (it is simply to be performed'), nothing more. The performer recognises no personal benefit to be gained: the rite is its own completeness, not an instrument for any puruṣārtha (human end). Such action purifies the antaḥkaraṇa (inner instrument) and removes the obstacle to jñāna (liberating knowledge) — its entire value is preparatory, not terminal.",
   "divergence_note": "Shankara: 'na anena puruṣārtho mama kartavyaḥ' — 'no personal end is to be accomplished by me through this'; the yajña is vidhidṛṣṭa (seen/enjoined by scripture), its performance itself is the sole intention."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.11",
    "vedantadeshika_17.11"
   ],
   "score": 0.5,
   "english_rendering": "The sāttvika yajña is performed by persons free from phalaakanksha (fruit-desire), with all mantras, dravya (ritual substances), and kriyā (actions) intact as scripture prescribes, settling the mind thus: 'this is to be performed as kainkarya (service) to Bhagavān — it is svayaṃprayojana (self-sufficient as an end in itself) because it is His worship.' The rite is not means-to-something-else but is already union with the Lord; nitya-karma (obligatory rites) performed this way become bhakti-yoga (the path of loving service) in action-form. The absence of fruit-desire is not mere negation but positive orientation: all desire flows toward Bhagavān alone.",
   "divergence_note": "Ramanuja: 'bhagavadārādhanatven svayaṃprayojanatayā yaṣṭavyam iti manaḥ samādhāya' — settling the mind that it is to be performed as the Lord's worship, which is its own end."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.11",
    "jayatirtha_17.11"
   ],
   "score": 0.5,
   "english_rendering": "*Aphalākāṅkṣibhiḥ* — those who bear no hunger for fruit — perform *yajña* (sacrifice) as enjoined by *vidhi* (scriptural ordinance), settling the mind on the sole resolve *yaṣṭavyam eva* ('this is simply to be performed'): that sacrifice is *sāttvika*. In *dvaita* reading, this resolve is not mere psychological equanimity but an expression of the *jīva*'s *paratantra* (eternally dependent) status before *svatantra* (the independently real, self-sufficient) Hari. The *pañca-bheda* (the five-fold real distinction) between Lord and *jīva* makes fruit-desire an ontological error: to worship Hari in order to secure a private return is to invert the hierarchy, treating the supreme *svatantra* as instrument of *paratantra* ends. *Vidhi-dṛṣṭa* — what is seen through scriptural injunction — names the authoritative *taratamya* (graded ontological hierarchy) by which each order of being has its proper *dharma*; for the *jīva*, worship is not a transaction but its own *svabhāva* (intrinsic nature), the natural posture of subordination to Hari. *Manaḥ samādhāya* — settling or concentrating the mind — is the interior stabilisation in which the *jīva* rests in that subordination, undeflected by desire for *phala* (fruit). Such *yajña* is *sāttvika* because it keeps the ontological order intact: the *paratantra jīva* directing its action entirely toward the *svatantra* Lord, with no competing aim to pull it back toward the self.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya on this verse; reading voiced directly from dvaita siddhānta 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_17.11"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's gloss is minimal: 'afaleti' — 'beginning with aphalā.' The sāttvika yajña is the threefold scriptural rite now classified. From Puṣṭi-mārga perspective: all action offered to Kṛṣṇa as His own līlā-prasāda (grace-play) is already free of fruit-desire, because Kṛṣṇa is the only real agent. The worshipper simply holds the mind steady — 'manaḥ samādhāya' — in the recognition that the rite belongs to Kṛṣṇa, not to oneself. The sanction is vidhidṛṣṭa (scriptural prescription) but the spirit is unconditional surrender to His will.",
   "divergence_note": "Vallabha: 'śāstrīyayajñasya ca traividhyam tribhiḥ spaṣṭam — afaleti' — the threefold classification of scriptural sacrifice is stated plainly beginning with 'aphalā'. Commentary is very brief."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.11"
   ],
   "score": 0.5,
   "english_rendering": "Shridhara opens the triad of yajña-types with the sāttvika: that yajña which is performed by persons free from phalaakanksha (fruit-desire), which is vidhidṛṣṭa — mandated as āvaśyaka (absolutely necessary) by scripture — and performed with ekāgra (one-pointed) mind held in the resolve 'yaṣṭavyam eva: the performance of yajña itself is what must be done; no other fruit is to be sought.' The emphasis is practical: the mind's posture of śamādhāna (settled determination) is as constitutive of sāttvika quality as the absence of desire. Form, substance, and inner disposition must all align.",
   "divergence_note": "Shridhara: 'yajñānuṣṭhānam eva kāryaṃ nānyat phalaṃ sādhanīyam iti evaṃ manaḥ samādhāya ekāgraṃ kṛtvā' — 'the performance of yajña alone is to be done; no other fruit is to be accomplished — settling the mind thus, making it one-pointed.'"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.11"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudan distinguishes yajña as twofold — kāmya (desire-driven, enjoined conditionally on a desired fruit) and nitya (obligatory, enjoined unconditionally as life-sustaining duty). The sāttvika yajña is the nityakarma performed with all aṅgas (ritual limbs) assembled as far as possible — even by substitute when the full form is unavailable — because prātyavāya (the sin of omission) demands it, not any anticipated gain. It is performed by those who are 'antaḥkaraṇaśuddhy-artha' (seeking inner-instrument purification), turning away from kāmya-prayoga (desire-motivated application), with the mind resolved: 'yaṣṭavyam eva' (it must simply be performed). This inner-purity orientation is what makes the nitya-rite sāttvika and what, for Madhusudan, opens the passage from karma-kāṇḍa toward bhakti and ultimately advaita-jñāna.",
   "divergence_note": "Madhusudan: 'antaḥkaraṇaśuddhyarthamanuṣṭhīyamāno nityaprayogaḥ sāttvikaḥ jñeyaḥ' — 'the nitya-rite performed for the sake of inner-instrument purification is to be known as sāttvika.'"
  }
 },
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  "meter_shift_to_next": false,
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   "preceding_question": "",
   "following_response": ""
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 },
 "theme_list_memberships": [
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    "14.16",
    "17.2",
    "17.4",
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    "17.17",
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    "18.20",
    "18.23",
    "18.26",
    "18.30",
    "18.33",
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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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    "date": "2026-05-03",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If the very same ritual act can be sāttvika, rājasika, or tāmasika depending only on the performer's inner resolve, what does that imply about the ontological weight of external form versus internal orientation in any practice?",
  "Shankara says the sāttvika sacrificer recognises 'no personal end is to be accomplished' — but purification of antaḥkaraṇa IS a benefit. Is this a contradiction, or is antaḥkaraṇa-śuddhi categorically different from fruit-desire?",
  "Ramanuja locates the absence of fruit-desire in positive re-orientation toward Bhagavān rather than mere negation. Does removing desire require a substitute object of orientation, or can it be accomplished as pure renunciation?",
  "Madhusudan insists the sāttvika rite is nityakarma — obligatory, not optional — performed even imperfectly by substitute when the full form is unavailable. What is the moral significance of imperfect but sincere obligatory action versus perfect but desire-motivated action?",
  "The criterion 'yaṣṭavyam eva' (it simply must be done) is a deontological claim inside a broadly consequentialist text. Where else in the Gita does this deontological note appear, and is 17.11 a local elaboration of 2.47?",
  "If sāttvika yajña requires no desire for fruit, who exactly benefits from its performance — the cosmos, the performer's inner life, Bhagavān, or no one in particular?",
  "Dvaita would frame fruit-desirelessness as recognition of the jīva's eternal dependence on Hari. Does the motivational story behind 'no fruit-desire' matter to the quality of the action, or only the absence of desire itself?"
 ],
 "everyday_applications": {
  "advaita": "Before beginning any serious project today — a work deliverable, a household duty, a difficult conversation — pause and explicitly remove the mental ledger of 'what I will gain.' Ask: 'can I do this because it is simply what is to be done, and then release the outcome entirely?' Notice how the action itself changes quality when the scorecard disappears.",
  "viśiṣṭādvaita": "Reframe one routine daily obligation — a meeting, a meal prepared for family, a report filed — as kainkarya (service offered to the Lord). The obligation does not change; the inner re-orientation does. 'This is not for my advancement; this is His worship in action-form.' Note whether that shift in framing changes the care and attention you bring.",
  "dvaita": "When you feel resentment at an obligation — 'why must I always be the one who does this?' — recognise that resentment is the mark of treating the action as a transaction with an unsatisfactory return. Madhva's frame: you are by nature a servant of Hari; obligation is ontological, not contractual. The resentment dissolves when the frame shifts from 'what do I get' to 'this is what I am.'",
  "śuddhādvaita": "Offer one creative or devotional act today — a drawing, a song, cooking a meal — without any audience in mind, not even yourself as judge. Vallabha's Puṣṭi insight: when the act is Kṛṣṇa's own play, the question of your ownership of its outcome does not arise. Finish, and let it go without evaluation.",
  "bhakti": "Identify one recurring duty you perform with half-attention because you tell yourself 'it does not really matter.' Shridhara's test: is your mind ekāgra (one-pointed) or scattered during this act? Settle the mind before beginning — 'this is to be done, fully, as it is' — and observe whether the quality of attention changes the quality of the work.",
  "advaita-bhakti": "Pick one nityakarma (daily obligation that cannot be avoided without cost — exercise, correspondence, basic self-care) that you have been performing grudgingly or skipping. Madhusudan's frame: perform it today as antaḥkaraṇa-śuddhi (inner-instrument maintenance), not for any downstream reward. Even an imperfect version performed with this resolve is sāttvika; the perfect version performed for praise is not."
 },
 "primary_meaning": "Sacrifice performed exactly as scripture prescribes, by those who want no reward, with the mind settled on one resolve, \"this must be done,\" is sāttvika."
}