{
 "verse_id": "17.22",
 "mūla": {
  "devanāgarī": "अदेश-काले यद् दानम् अपात्रेभ्यश् च दीयते | असत्कृतम् अवज्ञातं तत् तामसम् उदाहृतम्",
  "iast": "adeśa-kāle yad dānam apātrebhyaś ca dīyate | asatkṛtam avajñātaṃ tat tāmasam udāhṛtam",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 22",
  "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": "deśa",
   "lemma": "deśa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "देश"
  },
  {
   "surface_form": "kāle",
   "lemma": "kāla",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काले"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
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   "lemma": "dāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", तत् तामसम् उदाहृतम् ।।यज्ञदानतपःप्रभृतीनां साद्गुण्यकरणाय अयम् उपदेशः उच्यते --,",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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   "surface_devanagari": "दानम्"
  },
  {
   "surface_form": "apātrebhyaḥ",
   "lemma": "apātra",
   "grammar": "dative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपात्रेभ्यः"
  },
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   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "dīyate",
   "lemma": "√dā",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", असत्कृतं पादप्रक्षालनादिगौरवरहितम्, अवज्ञातं सावज्ञम्, अनुपचारयुक्तं यद् दीयते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। देशकालपात्रसंपत्तावपि असत्कृतं पादप्रक्षालनादिसत्कारशून्यम्, अवज्ञातं तिरस्कारयुक्तं। एंवभूतं दानं तामसमुदाहृतम्।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": ", देशकालपात्रसंपत्तावप्यसत्कृतं प्रियभाषणपादप्रक्षालनपूजादिसत्कारशून्यं अवज्ञातं पात्रपरिभवयुक्तं",
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      "madhusudan"
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   "surface_devanagari": "दीयते"
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   "surface_form": "asatkṛtam",
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   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असत्कृतम्"
  },
  {
   "surface_form": "avajñātam",
   "lemma": "ava-√jñā",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अवज्ञातम्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "tāmasam",
   "lemma": "tāmasa",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "उदाहृतम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तामसम्"
  },
  {
   "surface_form": "udāhṛtam",
   "lemma": "ud-√āhṛ",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "।।यज्ञदानतपःप्रभृतीनां साद्गुण्यकरणाय अयम् उपदेशः उच्यते --,",
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     "witnesses": [
      "shankara"
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    {
     "sense": "।एवं वैदिकानां यज्ञतपोदानानां सत्त्वादिगुणभेदेन भेद उक्तः। इदानीं तस्य एव वैदिकस्य यज्ञादेः प्रणवसंयोगेन तत्सच्छब्दव्यपद",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उदाहृतम्"
  }
 ],
 "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_17.22",
    "anandgiri_17.22"
   ],
   "score": 0.5,
   "english_rendering": "Giving that falls into triple defect — wrong place (adesa, an impure or mleccha-contaminated locale), wrong time (akala, a moment carrying no punya-potential, stripped of sankranti or festival mark), and wrong recipient (apatra, the foolish or thieving) — is declared tamasic. Even where place, time, and recipient are adequate, if the gift is given without honor (asat-krtam: no gentle word, no foot-washing, no worship) and with contempt toward the recipient (avajnatam), that too is tamasic. Sankara's point is diagnostic: tamas here is a compound failure of discretion, not merely stinginess, and its remedy lies in the discriminating faculty (viveka) that yajnadanatapas can purify when performed with proper guna."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.22",
    "vedantadeshika_17.22"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads the triple deficiency — wrong place, wrong time, wrong recipient — as dismantling the gift's character as kainkarya (service) to Bhagavan: dana addressed to an unfit vessel in an inauspicious setting fails to reach the Lord who inhabits the worthy recipient. The further marks of asat-krtam (absence of the reverential hospitality of pada-praksalana and the like) and savajnam (given with disdain) show that the giver's bhava (inner orientation) has not dissolved the ego-sense, so the act cannot function as bhakti-yoga preparation. This teaching closes Ramanuja's account of gunic differentiation in yajna-tapas-dana and opens his exposition of pranava-satyam-tat-sat as the markers of authentic Vedic action."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.22",
    "jayatirtha_17.22"
   ],
   "score": 0.5,
   "english_rendering": "Dāna given at *adeśa-kāle* (wrong place and time) and to *apātras* (unworthy recipients), dispensed without honor — *asatkṛtam* — and with *avajñā* (contempt), is declared *tāmasa*. Within the *pañca-bheda* (the five-fold real distinction) that structures all relation, the *jīva*'s giving is ontologically indexed to *taratamya* (graded ontological hierarchy): only dāna directed toward the worthy — those in whom *Hari* dwells as *antaryāmin* — ascends through the hierarchy toward *bhagavad-prīti* (delight in the Lord). Here, the triple failure of place, time, and recipient collapses that ascent. *Asatkṛtam* and *avajñātam* are not mere social lapses; *avajñā* toward a worthy recipient strikes at the *paratantra* (eternally dependent) *jīva*'s residing-place of Hari, converting an act of giving into an act of active opposition to the Lord's presence. Such a deed, saturated with *tamas*, generates no *bhakti* as ontological subordination to *Hari* — it moves the *paratantra jīva* further from *Hari*, the sole *svatantra* (the independently real, self-sufficient) ground of all existence.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya extant for this verse; reading reconstructed from Dvaita siddhānta applied directly 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_17.22"
   ],
   "score": 0.5,
   "english_rendering": "*Dāna* (giving) performed at a wrong place (*adeśa*) and wrong time (*akāla*), to unworthy recipients (*apātrebhyaḥ*), without honor (*asatkṛtam*), and with contempt (*avajñātam*) — this is declared *tāmasa*. In *śuddhādvaita*, the world is no illusion but Kṛṣṇa's own real self-expression; every act of giving, properly oriented, belongs to *puṣṭi-mārga* (the path of divine grace), in which giver, gift, and recipient are each a manifestation of Kṛṣṇa's *prasāda* (gracious bestowal). *Tāmasa* giving ruptures this order: the wrong place and time sever the act from Kṛṣṇa's *līlā* (divine play); the unworthy recipient cannot sustain the flow of *prasāda*; contempt and lack of reverential warmth (*asatkāra*, *avajñā*) deny the act any quality of *sevā* (loving service). Where *puṣṭi-mārga* moves entirely by Kṛṣṇa's own *anugraha* (grace), *tāmasa* giving places itself outside that current — not because the world is *māyā*, which *śuddhādvaita* rejects, but because *brahma-sambandha* (the bond relating all things back to Brahman) is actively dishonored. Such giving cannot circulate Kṛṣṇa's grace; it dissipates it.",
   "divergence_note": "Śuddhādvaita reads *tāmasa* dāna not through *māyā*-negation (which the school rejects) but through the positive disruption of *puṣṭi-mārga*'s grace-circuit. The world and its givers are real Kṛṣṇa-manifestations; *tāmasa* giving fails by dishonoring *brahma-sambandha*, not by being ontologically unreal.",
   "provenance": "siddhānta_reconstruction"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.22"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami specifies the tamasic gift with characteristic philological precision: adesa is a ritually impure place (asuci-sthana); akala is a time of pollution or inauspiciousness (asauca-samaya); apatra are the disreputable — actors, jesters, dancers (vita-nata-nartaka) — who neither embody nor transmit dharmic value. Even when place, time, and recipient are sound, giving stripped of the customary marks of honor — pada-praksalana (foot-washing) and the rest — and accompanied by contempt (tiraskara) degrades the act to tamas. Sridhara's rendering is notably concrete in naming the unfit recipients, anchoring the criterion in lived social and ritual context rather than abstract gunic theory."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.22"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati harmonizes jnana-discrimination with devotional warmth: adesa is a place that is intrinsically sinful or polluted through the company of the wicked (durjana-samsarga); akala includes both a time of asauca (ritual impurity) and any moment not renowned as a cause of punya. The unfit recipients are those bereft of vidya and tapas — actors, jesters (nata-vita) — whose lives carry no dharmic potency to receive and transmit the gift's merit. Where situation is adequate but honor absent (satkar-unya: no kind speech, no pada-praksalana, no puja) and contempt shown to the recipient (patra-paribhava), the act is again tamasic. Madhusudana's formulation aligns Sankara's categorial rigor with Sridhara's devotional attentiveness to the recipient's inner dignity."
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "दानम्",
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   "other_verses_in_list": [
    "10.4",
    "10.5",
    "16.1"
   ]
  }
 ],
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
    "bg-ramanuja",
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    "bg-vallabha",
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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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     "dīyate: dā -> √dā",
     "asatkṛtam: asatkṛ -> a-√satkṛ",
     "avajñātam: avajñā -> ava-√jñā",
     "udāhṛtam: udāhṛ -> ud-√āhṛ"
    ]
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    "n_senses_repaired": 4,
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If the same rupee can be sattvic or tamasic depending solely on when, where, and to whom it is given, what does that imply about the moral weight of the giver's situational awareness versus the giver's inner intention?",
  "Sankara lists contempt (avajnana) toward the recipient as a separate tamasic marker beyond mere stinginess — does disrespect in giving corrupt an otherwise well-placed gift, or does it merely add a second defect?",
  "Sridhara names actors and dancers (vita-nata-nartaka) as paradigmatic unfit recipients — how should a modern reader understand 'unfitness' when performers and artists occupy very different social roles today?",
  "The verse pairs asat-krtam (without honor) and avajnatam (with contempt) as distinct faults — can a gift be given without ceremony yet still be free of contempt, or do the two always travel together?",
  "Ramanuja interprets tamasic dana as a failure of kainkarya — the gift fails to reach Bhagavan because the vessel is unfit. Does this imply that the fitness of the recipient is a condition for the giver's spiritual merit, making 'discernment of worthiness' itself a devotional act?",
  "All schools agree that place, time, and recipient each independently can make a gift tamasic — does triple alignment (all three adequate) guarantee sattvic giving, or is inner orientation (bhava) an irreducible fourth condition?",
  "The chapter has already described sattvic and rajasic dana (17.20-21) before arriving at tamasic — does the sequence suggest a descending scale of awareness, and if so, what does that imply for how an ordinary person identifies where their own giving currently lands?"
 ],
 "everyday_applications": {
  "advaita": "Before giving to a charity or cause, apply Sankara's viveka-test: is this a moment of genuine discernment or a reflexive gesture to quiet discomfort? Giving out of guilt (a form of tamas masking as generosity) to a recipient chosen without scrutiny, in a hurry, without honoring the relationship, is tamasic regardless of the amount. The sadhana is not to give less but to pause and see clearly — adesa, akala, apatra are internal failures of discrimination before they are external circumstances.",
  "visistadvaita": "In Ramanuja's framework, every act of giving is a service to Bhagavan present in the recipient. Practically: when you give, bring the full register of honor — eye contact, a warm word, attention to the person's dignity — because to give with distraction or disdain is to slight the Lord himself. Choose recipients whose lives carry the capacity to use the gift as an instrument of dharma; that discernment is itself an act of devotion, not elitism.",
  "dvaita": "Madhva's Dvaita makes the recipient's relationship to Hari the axis of worthiness. In daily life: direct your giving toward those engaged in service of the Lord or in activities that serve the community's dharmic fabric — temples, teachers of scripture, those caring for the vulnerable. Giving to those who will use it to harm themselves or others is not neutral; it actively colors your jiva with tamas and severs the act from Hari-priti.",
  "śuddhādvaita": "In Pustimarga, the warmth of giving matters as much as the gift itself — the gift should feel like prasada flowing through you, not a transaction. Practically: when you give, make it festive: wrap it, name it, offer it with a gesture of joy. Giving in a sour mood, in a broken-down setting, to someone you resent, breaks the lila-circuit. If you cannot give with warmth today, wait until you can — tamas giving pollutes the relationship it pretends to serve.",
  "bhakti": "Sridhara's concrete naming of vita-nata-nartaka reminds us that 'worthiness' is contextual, not permanent. In practice: assess whether your giving serves the recipient's growth or merely your own relief. Giving money to sustain a destructive habit (even with love) is tamasic; giving the same amount toward education or healing is potentially sattvic. The act of foot-washing (pada-praksalana) as a marker of honor translates today into giving time and presence alongside material help — money without attention is asat-krtam.",
  "advaita-bhakti": "Madhusudana's synthesis of rigor and warmth offers a two-step daily practice: first, discriminate (is this place, time, and recipient genuinely able to receive this gift well?); second, honor (bring kind speech, genuine attention, and reverence to the giving moment). The two steps are not in tension — discrimination without warmth is cold tamas; warmth without discrimination is sentimental tamas. The goal is sattvic giving that carries both the clarity of Advaita and the love of bhakti."
 },
 "primary_meaning": "Giving that goes to the wrong person in the wrong place at the wrong time, without care or respect for the recipient, is tamasic."
}