{
 "verse_id": "17.21",
 "mūla": {
  "devanāgarī": "यत् तु प्रत्युपकारार्थं फलम् उद्दिश्य वा पुनः | दीयते च परिक्लिष्टं तद् दानं राजसं स्मृतम्",
  "iast": "yat tu pratyupakārārthaṃ phalam uddiśya vā punaḥ | dīyate ca parikliṣṭaṃ tad dānaṃ rājasaṃ smṛtam",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 21",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "pratyupakāra",
   "lemma": "pratyupakāra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रत्युपकार"
  },
  {
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   "lemma": "artha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्थम्"
  },
  {
   "surface_form": "phalam",
   "lemma": "phala",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फलम्"
  },
  {
   "surface_form": "uddiśya",
   "lemma": "uddiś",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "पुनः दीयते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च परिक्लिष्टम् अकल्याणद्रव्यकं यद् दानं दीयते तद् राजसम् उदाहृतम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उद्दिश्य"
  },
  {
   "surface_form": "vā",
   "lemma": "vā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वा"
  },
  {
   "surface_form": "punar",
   "lemma": "punar",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुनर्"
  },
  {
   "surface_form": "dīyate",
   "lemma": "√dā",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "च परिक्लिष्टं खेदसंयुक्तम्,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तद् राजसम् उदाहृतम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "परिक्लिष्टं चित्तक्लेशयुक्तं यथा भवत्येवंभूतं तद्दानं राजसमुदाहृतं कथितम्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "परिक्लिष्टं",
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     ]
    }
   ],
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   "surface_devanagari": "दीयते"
  },
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   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "parikliṣṭam",
   "lemma": "pari-√kliś",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परिक्लिष्टम्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "dānam",
   "lemma": "dāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दानम्"
  },
  {
   "surface_form": "rājasam",
   "lemma": "rājasa",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "राजसम्"
  },
  {
   "surface_form": "smṛtam",
   "lemma": "√smṛ",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्मृतम्"
  }
 ],
 "intertextual_panel": [
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   "verse": "17.20",
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   "verse": "18.38",
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  {
   "verse": "18.22",
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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_17.21",
    "anandgiri_17.21"
   ],
   "score": 0.5,
   "english_rendering": "Dana (giving) motivated by praty-upakara (reciprocal benefit) — the thought 'this person will repay me in time' — or directed toward adrishta-phala (unseen karmic fruit such as heaven), and given pariklishtam (with inner distress or reluctance), is rajasic. Shankara identifies two distinct taints: the calculation of return, whether visible or karmic, and the psychic contraction (klesha) with which the gift is made. Both bind the giver in the web of doership; neither can serve as purification of the antahkarana (inner instrument) required for jnana.",
   "divergence_note": "Shankara: 'prati-upakarartha... adrishtam iti... tat uddiShya... parikliShtam khedasamyuktam' — the pairing of reciprocal-aim with grief-tinged giving as the joint definition of rajasic dana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.21",
    "vedantadeshika_17.21"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja specifies that rajasic dana carries praty-upakara-kataksha-garbha — a gaze secretly aimed at reciprocation embedded within the act — and involves akalyana-dravyaka, inauspicious or unworthy materials. Unlike sattvic dana where the recipient is Bhagavan's representative and the gift is pure kainkarya (service), rajasic dana treats the recipient as a transactional partner and selects materials without regard for their fitness as an offering. The giving cannot rise to bhakti because the giver's attention rests on the expected return rather than on Ishvara as the inner witness.",
   "divergence_note": "Ramanuja: 'prati-upakara-kataksha-garbham phalam uddiShya ca parikliShtam akalyaana-dravyakam' — the embedded gaze of reciprocal expectation plus unworthy materials together constitute the rajasic mark."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.21",
    "jayatirtha_17.21"
   ],
   "score": 0.5,
   "english_rendering": "*Dāna* (giving) driven by *pratyupakāra* (expectation of return) or by desire for *phala* (fruit), and given with *parikliṣṭa* (strain, reluctance), is declared *rājasa*. In the dvaita reading, the very structure of *pratyupakārārtham* — giving so that something comes back — betrays the *jīva*'s assertion of *svatantrya* (self-sufficient agency), a claim that belongs to Hari alone. The giver who calculates return has displaced *Hari-prīti* as the sole *kāraṇa* (cause) of the act and substituted the *jīva*'s own appetite. *Parikliṣṭa* deepens the indictment: the giver resents the outlay even while expecting reward, so the act is doubly severed from the Lord — neither offered to Him nor motivated by delight in Him. *Pañca-bheda* (the five-fold real distinction) holds firm: the *jīva* is *paratantra* (eternally dependent), and any giving that obscures this dependence by treating the *jīva* as self-moved proprietor falls into *rājas*. *Taratamya* (graded ontological hierarchy) applies even within *rājasa-dāna*: expectation of honour is less binding than expectation of wealth, but neither uproots the root-error of imagined *svatantrya*. Scripture's verdict — *smṛtam*, 'it is so declared' — closes the classification with the authority of *śāstra*, which for Madhva is itself *Hari-vākya* (the word of Hari).",
   "divergence_note": "No bhāṣya from Madhva or Jayatīrtha on BG 17.21 is extant. Reading derived directly from dvaita siddhānta primitives applied to the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.21"
   ],
   "score": 0.5,
   "english_rendering": "*Dāna* (giving) given grudgingly — *parikliṣṭam* — or with expectation of return (*pratyupakārārtham*) or with an eye fixed on fruit (*phalam uddiśya*) is *rājasa*. In *puṣṭi-mārga* (the path of grace), the mark of *rājasa* dāna is precisely this retention of the ego's claim: the giver holds the act in his own hand, expecting reciprocity or result, and so the giving never becomes *sevā* (loving service to Kṛṣṇa). Brahman alone is real, and the world is Brahman's own real manifestation — every act belongs already to the Lord. When the *jīva* (the individual self) gives with a calculative disposition, clinging to *phala* (fruit), it contracts away from *brahma-sambandha* (the bond of belonging to Brahman) and moves in the orbit of *rajas*. The *parikliṣṭa* quality — the anguish or reluctance in the giving — discloses an inner withholding: the *jīva* has not surrendered the act into the flow of Kṛṣṇa's own abundance, without which no external gift participates in the joy that *puṣṭi* alone bestows. Such dāna is *rājasam smṛtam* — traditionally reckoned *rājasa* — and stands at a remove from the disposition of *tadīya-bhāva* (the stance of belonging wholly to Him), which alone transforms giving into a real movement within the Lord's grace.",
   "divergence_note": "No Vallabha bhāṣya extant on this verse; the reading is voiced directly from śuddhādvaita siddhānta — puṣṭi-mārga doctrine of sevā, brahma-sambandha, and the non-illusory real manifestation — applied to the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.21"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara identifies two taints that make dana rajasic: first, the aim at praty-upakara across time ('this person will repay me later'), and second, the aim at svargadi-phala (fruits such as heaven and other worldly goods). Either aim converts the gift into a concealed transaction. He further specifies that the giving must be citta-klesha-yukta — accompanied by mental affliction or inner turmoil — for the label rajasic to apply fully. A gift may aim at fruit without visible distress, or may be distressed without explicit calculation; the full rajasic mark is both together.",
   "divergence_note": "Sridhara: 'kalaantare ayam maam praty-upakaram karishyati... svargadikam uddiShya... citta-klesha-yuktam' — temporal reciprocal expectation, fruit-directed aim, and mental affliction as the triad."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.21"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudan distinguishes two sub-types of tainted motive more sharply than the others: drishTartha-hetu, giving for a visible worldly return (the praty-upakara calculated in present time), and phala-uddesha, giving for future karmic fruit such as svarga. He then adds a third marker absent in Shankara's brief gloss: the gift is given paschattapa-yukta — tinged with subsequent regret, the giver later lamenting 'how much was spent.' This regret-component shows that rajasic dana is not merely calculative at the moment of giving but continues to corrode the mind afterward, confirming that the act never issued from the sattvic disposition of niShkama-bhava which alone purifies for jnana-bhakti.",
   "divergence_note": "Madhusudan: 'driShTartham phalam va svargadikam uddiShya... paschattapa-yuktam katham etavad vyayitam iti' — visible return, karmic fruit, and post-gift regret as three distinct rajasic marks."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
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   "b": 0.01,
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   "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": [
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    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "dīyate: dā -> √dā",
     "parikliṣṭam: parikliś -> pari-√kliś",
     "smṛtam: smṛ -> √smṛ"
    ]
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.976607Z",
    "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": [
  "When I give — to family, colleagues, causes — am I giving with an embedded gaze (kataksha) of expected return, even one I do not admit to myself?",
  "Sridhara identifies citta-klesha (mental affliction) as a required marker: can I distinguish genuine generosity from giving I perform under social pressure or guilt?",
  "Madhusudan adds paschattapa (subsequent regret) as a third marker distinct from the moment of giving — does my giving leave residue afterward, in the form of resentment or scorekeeping?",
  "The verse names parikliShta (grudging, distressed) as a quality of the act itself — what does it say about the internal state from which the gift arises, and can the outer act be generous while the inner state is contracted?",
  "Shankara pairs visible reciprocal return with adrishta-phala (karmic merit) as equally tainting — does this challenge the common assumption that giving for 'merit' or 'good karma' is spiritually neutral?",
  "If sattvic dana is given without calculation of recipient or timing (BG 17.20), what practice dissolves the habit of mental accounting that makes most ordinary giving rajasic?",
  "Ramanuja specifies akalyana-dravyaka (unworthy materials) as a separate mark of rajasic dana — does the quality and care of what we give reveal the internal state behind the giving?"
 ],
 "everyday_applications": {
  "advaita": "Notice when professional generosity — mentoring, referring, covering for a colleague — carries an inner ledger. The Shankaracharya line is not 'give less' but 'observe the ledger until the observation dissolves it.' The klesha (distress) when your generosity goes unacknowledged is the empirical signal that the adrishta-account was running.",
  "vishishtadvaita": "In Ramanuja's framing, the test of your giving is whether you would give the same quality of attention, help, or resource to someone who cannot repay you and from whom you want nothing. Akalyana-dravyaka applies not just to physical gifts but to attention itself: giving someone your distracted half-presence is rajasic dana of time.",
  "dvaita": "Madhva's structural point (inferred): examine whose pleasure the gift is actually serving. If the primary satisfaction is the anticipation of being seen as generous, or the future reciprocation, the act is yours — you have asserted the giver's independence. The practice is to offer the act to Hari before completing it, making the giving an act of dependent worship rather than self-investment.",
  "shuddhadvaita": "Vallabha's structural point (inferred): rajasic dana cannot become seva because it retains a 'mine' — my investment, my expected return. The Pushti practice is to mentally release ownership of the gift at the moment of giving, not by suppressing the expectation but by recognizing that what you give was already Krishna's. The parikliShta quality dissolves when there is nothing left to lose.",
  "bhakti": "Sridhara's temporal framing is practically exact: 'he will repay me later.' Audit your giving for time-stamped expectations — the gift to a friend that you expect will be matched at your next need, the favor to a colleague that you track. Citta-klesha arises precisely when the repayment does not come on schedule; the practice is to release the timestamp at the moment of giving.",
  "advaita-bhakti": "Madhusudan's paschattapa (post-gift regret) identifies a pattern visible in everyday life: the gift that felt right in the moment but is later resented — 'I gave so much and look what I got.' This is the rajasic signature most people will recognize. The practice is to make the decision before giving: 'If I receive nothing in return and feel nothing was wasted, I may give. If I cannot hold that, I should wait until I can, or give less with full heart rather than more with regret.'"
 },
 "primary_meaning": "Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic."
}