{
 "verse_id": "17.14",
 "mūla": {
  "devanāgarī": "देव-द्विज-गुरु-प्राज्ञ-पूजनं शौचम् आर्जवम् | ब्रह्मचर्यम् अहिंसा च शारीरं तप उच्यते",
  "iast": "deva-dvija-guru-prājña-pūjanaṃ śaucam ārjavam | brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 14",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "deva",
   "lemma": "deva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "देव"
  },
  {
   "surface_form": "dvija",
   "lemma": "dvija",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "द्विज"
  },
  {
   "surface_form": "guru",
   "lemma": "guru",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुरु"
  },
  {
   "surface_form": "prājña",
   "lemma": "prājña",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्राज्ञ"
  },
  {
   "surface_form": "pūjanam",
   "lemma": "pūjana",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पूजनम्"
  },
  {
   "surface_form": "śaucam",
   "lemma": "śauca",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", आर्जवम् ऋजुत्वम्, ब्रह्मचर्यम् अहिंसा",
     "school": "advaita",
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     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "शौचम्"
  },
  {
   "surface_form": "ārjavam",
   "lemma": "ārjava",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "ऋजुत्वम्, ब्रह्मचर्यम् अहिंसा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आर्जवम्"
  },
  {
   "surface_form": "brahmacaryam",
   "lemma": "brahmacarya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अहिंसा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    }
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   "theme_lists": [],
   "surface_devanagari": "ब्रह्मचर्यम्"
  },
  {
   "surface_form": "ahiṃsā",
   "lemma": "ahiṃsā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च शरीरनिर्वर्त्यं शारीरं शरीरप्रधानैः सर्वैरेव कार्यकरणैः कर्त्रादिभिः साध्यं शारीरं तपः उच्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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      "anandgiri"
     ]
    },
    {
     "sense": "अप्राणिपीडा, एतत् शारीरं तप उच्यते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
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   "theme_lists": [],
   "surface_devanagari": "अहिंसा"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "śārīram",
   "lemma": "śārīra",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शारीरम्"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। पञ्चैते तस्य हेतवः (गीता 18।15) इति हि वक्ष्यति।।",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  }
 ],
 "intertextual_panel": [
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   "verse": "8.1",
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  {
   "verse": "5.20",
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  {
   "verse": "18.53",
   "type": "cross-chapter thematic parallel",
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  {
   "verse": "8.3",
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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_17.14",
    "anandgiri_17.14"
   ],
   "score": 0.5,
   "english_rendering": "Veneration of the devas (gods), dvijas (twice-born), gurus, and the prajna (wise ones) constitutes the first element of sharira tapas (bodily austerity). To these are joined shauca (purity), arjava (straightforwardness), brahmacharya (continence), and ahimsa (non-injury). Shankara notes this austerity is accomplished through all the karana (instruments) of action, body and agent together, not by the body alone — a point he signals by invoking BG 18.15 in anticipation.",
   "divergence_note": "Shankara's gloss: 'shariranirvartyam shariram sharirapadhanai sarvaireva karyakaranai kartradibhih sadhyam' — bodily austerity is accomplished by all body-instruments and agents, not the body exclusively."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.14",
    "vedantadeshika_17.14"
   ],
   "score": 0.5,
   "english_rendering": "Worship of devas, dvijas, gurus, and the prajna is the heart of sharira tapas. Ramanuja specifies shauca as tirtha-snana (pilgrimage bathing) and related acts; arjava as conduct that harmonizes vak (speech), manas (mind), and body; brahmacharya as the complete absence of the gaze or thought that treats women as objects of bhoga (enjoyment). Ahimsa is aprani-pida — the non-injuring of sentient beings. These five together constitute what is called sharira tapas.",
   "divergence_note": "Ramanuja's specification of brahmacharya: 'yositsu bhogyata-buddhi-yuktekshanadiravitatvam' — freedom from even the gaze informed by the thought of enjoyment toward women."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.14",
    "jayatirtha_17.14"
   ],
   "score": 0.5,
   "english_rendering": "*Deva-dvija-guru-prājña-pūjanaṃ śaucam ārjavam | brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate.* Bodily *tapas* (austerity) is constituted by worship of the devas, the twice-born *dvija*s, the *guru*, and the wise *prājña*; by *śauca* (purity, internal and external); by *ārjava* (straightness of conduct); by *brahmacarya* (continence); and by *ahiṃsā* (non-injury). Each member of this list falls under *paratantra* (eternally dependent) discipline: the *jīva* disciplines the body it does not own, since the body belongs to *svatantra* (the independently real, self-sufficient) Hari as His *paratantra* possession. Worship of devas and *dvija*s is not polytheistic deference but veneration of Viṣṇu's *taratamya* (graded ontological hierarchy) — devas and *guru*s occupy their stations by His will, and to honor them in their rank is to honor Him. *Śauca* and *ārjava* purify the instrument Hari inhabits; *brahmacarya* conserves energy He has lent; *ahiṃsā* respects the *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) by refusing violence against any *jīva* or material body that is equally His possession. Bodily austerity thus is not self-cultivation but an enacted acknowledgment of *bheda* (real distinction) — the body's discipline is *bhakti* as ontological subordination, the *jīva* returning Hari's instrument to its proper use.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The reading is voiced from dvaita *siddhānta* directly off the *mūla*, without bhāṣya support.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.14"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha opens the tapas section by distinguishing sharira from the other two types (vachika, manasa) as a preparatory schema. These three verses together form a seamless 'devi-iti' unit — beginning with deva-worship and concluding with manasa tapas. All such disciplines are not self-willed efforts but gifts of Shri Krishna's anugraha (grace); the disciplined body is Krishna's own instrument responding to his prasada, not the jiva's conquest of itself.",
   "divergence_note": "Vallabha: 'tapasah sattvikadibhedam darshayitum prathamam tavacchariraadibhedam aha tribhih' — to show the sattvika-etc. distinctions of tapas, he first explains the sharira-etc. distinctions across three verses."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.14"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara explains that Krishna introduces the sharira-vachika-manasa threefold scheme first, before the sattvika-rajasa-tamasa scheme. The prajna are explicitly those tattva-vids (knowers of truth) who are distinct from the guru — widening the circle of veneration beyond the merely instructional to the broadly wise. Worship of devas and brahmanas and the rest, together with shauca and the remaining disciplines, constitutes sharira tapas because it is the body (sharira) that executes these acts.",
   "divergence_note": "Sridhara: 'prajna guruvyatirikta anyepi tattvavidah' — the prajna are tattva-knowers who are distinct from, and additional to, the guru."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.14"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana provides the most detailed enumeration: devas are Brahma, Vishnu, Shiva, Surya, Agni, Durga and their kin; dvijas are brahmanas; gurus are father, mother, and acharya; prajna are those who have mastered the Vedas and their auxiliaries. He further subdivides arjava: at the sharira level it is consistency between what is enjoined and what one does or refrains from, distinct from the mental arjava to be described later. Brahmacharya is abstention from prohibited sexual union; ahimsa is the absence of injury to living beings not sanctioned by shastra. The 'cha' (and) absorbs asteya and aparigraha as implied companions.",
   "divergence_note": "Madhusudana: 'shariram tu arjavam vihitapratiudhdhayorekasvarupapravrittinivrittiShalitvam' — bodily arjava is consistent engagement with the enjoined and withdrawal from the prohibited, which differs from mental arjava."
  },
  "visistadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "शौचम्",
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   "other_verses_in_list": [
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 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
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    "bg-ramanuja",
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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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 },
 "so_what_questions": [
  "Why does the Gita open its tapas classification with social veneration (worship of gods, teachers, wise ones) rather than solitary bodily practices like fasting or celibacy? What is the relationship between interpersonal piety and personal austerity?",
  "Arjava (straightforwardness) appears alongside shauca (purity) as a bodily quality — yet it seems like a character trait. What does it mean for consistency between inner intention and outward action to be classified as sharira (bodily) tapas?",
  "If brahmacharya here means restraint of the gaze as much as restraint of the body (per Ramanuja), how does a practice that begins in vision and cognition end up classified as sharira tapas rather than manasa tapas?",
  "The verse groups devas, dvijas, gurus, and prajna as equally worthy of veneration. Does this imply an equivalence among them, or a hierarchy? What does it mean practically to worship a prajna who is not your teacher?",
  "Ahimsa closes the list of sharira tapas. Is placing non-violence at the end a signal that it subsumes or supersedes the others — or is its position merely structural?",
  "Madhusudana includes asteya (non-stealing) and aparigraha (non-grasping) as implied by 'cha' (and). Does expanding the list this way dissolve the distinction between sharira tapas and the yama-niyama framework of yoga?",
  "The three-type scheme (sharira/vachika/manasa) precedes the three-guna scheme (sattvika/rajasa/tamasa) in the text. Does the first scheme describe what tapas is, while the second describes how well it is performed — or are these two entirely independent axes of classification?"
 ],
 "everyday_applications": {
  "advaita": "Begin each day with a brief act of respect toward whoever has taught you something — a teacher, an elder, a book's author — not as social ritual but as antahkarana-purification: the gesture of venerating prajna dissolves the ego's tendency to treat wisdom as self-generated.",
  "visistadvaita": "When you maintain bodily discipline — fasting, bathing, waking early for puja — let the motivation be: this body is Bhagavan's mode and I am preparing it for His service, not proving my will to myself. The shift from self-discipline to kainkarya transforms the same action entirely.",
  "dvaita": "Practice ahimsa in speech and diet not as moral virtue but as acknowledgment: this body is Hari's instrument and I have no authority to use it for injury. When the impulse to harm arises, recognize it as the jiva overstepping its dependency.",
  "shuddhadvaita": "Do not treat brahmacharya or dietary restraint as achievements. In the Pushti-marga view, Krishna grants the capacity for discipline as prasada; your part is only to receive it with gratitude and remain open, not to hoard the austerity as personal credit.",
  "bhakti": "Expand your circle of veneration beyond your own guru to include the prajna — those who know truth from any lineage. Make a practice of seeking out one person each week whose learning you do not yet have and offering them genuine respect; this is sharira tapas in modern life.",
  "advaita-bhakti": "Madhusudana's inclusion of asteya and aparigraha points to an integrated daily practice: track not only what you do not take physically, but what mental territory you claim without right — credit for others' ideas, emotional space that belongs to someone else. Arjava at the bodily level means your outer life matches your inner commitments, with no gap between stated value and enacted choice."
 },
 "primary_meaning": "Worship of the gods, the twice-born, teachers, and the wise, together with purity, straightforwardness, continence, and non-injury, is called bodily austerity."
}