{
 "verse_id": "17.28",
 "mūla": {
  "devanāgarī": "अश्रद्धया हुतं दत्तं तपस् तप्तं कृतं च यत् | असद् इत्य् उच्यते पार्थ न च तत् प्रेत्य नो इह",
  "iast": "aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat | asad ity ucyate pārtha na ca tat pretya no iha",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 28",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "aśraddhayā",
   "lemma": "aśraddhā",
   "grammar": "instrumental feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "हुतं हवनं कृतम्, अश्रद्धया दत्तं ब्राह्मणेभ्यः, अश्रद्धया तपः तप्तम् अनुष्ठितम्, तथा अश्रद्धयैव कृतं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "कृतं शास्त्रीयम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "इत्यनेन ब्रह्मभक्तिरपीति अत्र श्रुतिसम्मतिमाह -- तथा चे ति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "शास्त्रीयश्रद्धाराहित्येन तदसद्व्यर्थमित्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "हुतं हवनं, दत्तं दानं, तप्तं निर्वर्तितं तपः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "यद्धुतं हवनं कृतमग्नौ दत्तं यद्ब्राह्मणेभ्यो",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अश्रद्धया"
  },
  {
   "surface_form": "hutam",
   "lemma": "√hu",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हुतम्"
  },
  {
   "surface_form": "dattam",
   "lemma": "√dā",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दत्तम्"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "taptam",
   "lemma": "√tap",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तप्तम्"
  },
  {
   "surface_form": "kṛtam",
   "lemma": "√kṛ",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कृतम्"
  },
  {
   "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": "asat",
   "lemma": "asat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असत्"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", मत्प्राप्तिसाधनमार्गबाह्यत्वात् पार्थ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। कुतः न च तत् प्रेत्य नो इह, न मोक्षाय न सांसारिकाय च फलाय इति।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  },
  {
   "surface_form": "pārtha",
   "lemma": "pārtha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "। न च तत् बहुलायासमपि प्रेत्य फलाय नो अपि इहार्थम्, साधुभिः निन्दितत्वात् इति।।इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीग",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", चो हेतौ। यस्मात्तदश्रद्धाकृतं न प्रेत्य परलोके फलति विगुणत्वेनापूर्वाजनकत्वान्नो इह नापीह लोके यशः साधुभिर्निन्दितत्वा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पार्थ"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "pretya",
   "lemma": "pre",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "फलाय नो",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "नो इह, न मोक्षाय न सांसारिकाय",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "परलोके फलति विगुणत्वेनापूर्वाजनकत्वान्नो इह नापीह लोके यशः साधुभिर्निन्दितत्वात्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रेत्य"
  },
  {
   "surface_form": "no",
   "lemma": "no",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नो"
  },
  {
   "surface_form": "iha",
   "lemma": "iha",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इह"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "3.9",
   "type": "lemma-family resonance",
   "score": 0.9004,
   "feature_breakdown": {
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    "theme_graph": 0.0,
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   "verse": "13.12",
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  },
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   "verse": "18.5",
   "type": "lemma-family resonance",
   "score": 0.8917,
   "feature_breakdown": {
    "cosine": 0.8317,
    "theme_graph": 0.0,
    "vocative": 0.0,
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    "lemma_overlap": 13.2424,
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   "verse": "17.18",
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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_17.28",
    "anandgiri_17.28"
   ],
   "score": 0.5,
   "english_rendering": "Whatever oblation (huta), gift (datta), austerity (tapas), or act of reverence such as praise and prostration (stuti-namaskara-adi) is performed without shraddha is called asat — it falls outside the path leading to the attainment of the Self (mat-prapti-sadhana-marga-bahya). Shankara is explicit: however great the effort expended, such action bears no fruit hereafter (pretya) and no result here (iha), because the wise censure it (sadhu-nindita). The verse seals Chapter 17 by making shraddha the epistemological gate: without the inner alignment that recognises action as means to liberation, the act has no ontological weight.",
   "divergence_note": "Shankaracharya on 17.28 — mat-prapti-sadhana-marga-bahyatvat pArtha, sadhu-ninditat iha na phalatvam"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.28",
    "vedantadeshika_17.28"
   ],
   "score": 0.5,
   "english_rendering": "Even scripturally prescribed acts — homa, dana, tapas — when performed without shraddha are asat. Ramanuja's reasoning is stark and two-directional: they yield neither moksha (na pretya) nor worldly fruit (no iha). For Ramanuja shraddha is not merely psychological sincerity but the devotional orientation toward Bhagavan as the sole enjoyer and end of all action; without that orientation the act is ontologically hollow — it fails both registers of result simultaneously. Kainkarya without the servant's love is no kainkarya at all.",
   "divergence_note": "Ramanuja on 17.28 — na moksaya na samsarikaya ca phalaya iti"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.28",
    "jayatirtha_17.28"
   ],
   "score": 0.5,
   "english_rendering": "Madhva grounds the verdict in Vedic testimony, citing the Rigveda-khilas: only that karma which is performed for Brahman (tad-artham) is truly sat; karma divorced from Brahman-priti is nishphala — fruitless. The permanent ontological distinction between jiva and Ishvara means no act has intrinsic merit; merit is conferred entirely by Brahman's proximity (tac-chabdanam sannidher) and the agent's orientation toward Him. Without shraddha directed at Hari, even elaborate yajna is merely mechanical motion — it does not generate the apurva that binds to Bhagavan.",
   "divergence_note": "Madhva citing Rigveda-khilas — yajna-adya nishphalam karma tat syat sad vai tad-arthakam"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.28"
   ],
   "score": 0.5,
   "english_rendering": "For Vallabha the word is swift and without ornament: yajna, huta, and dana performed without shraddha toward Krishna are asat — empty, purposeless (vyartha). The two-world formula (ubhaya-loka-sukha-asadhakatva) is the measure: Pushti-marga holds that Krsna's prasada alone makes any act real; shraddha here is the openness to receive His lila-prasada. Any act sealed off from that reception — however ritually correct — fails both worlds because it is not woven into Krishna's play.",
   "divergence_note": "Vallabha on 17.28 — shraddha-rahitya = asat = ubhaya-loka-sukha-asadhakatva"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.28"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara opens with an explicit purpose statement absent in most other bhashyas: the verse is here to motivate shraddha-purva-pravritti in all karma (idanim sarva-karmasu shraddhayaiva pravritti-artham). Huta, datta, tapta-tapas, and any other act (yanyan-yad api krtam karma) performed without shraddha are asat. The dual failure is carefully distinguished: in the other world (pretya) it fails because it is vigunam — deficient in quality, incapable of generating the apurva that matures into fruit; in this world (iha) it fails because it is ayasha-skara — it brings disgrace. Shraddha is thus not optional adornment but the condition of both ritual efficacy and social honour.",
   "divergence_note": "Sridhara on 17.28 — viguna-tvat pretya na phalati; ayasha-skara-tvat iha na phalati"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.28"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana delivers the most architecturally elaborate reading. He has just explained (17.26-27) that the OM-TAT-SAT formula can repair accidental deficiency (vaigunaya) in shraddha-purva sattvik yajna; now he closes the loop: for those who act without shraddha at all — driven by kama-kara, having abandoned shastriya-vidhi (asura-sadharma) — no OM-TAT-SAT invocation can supply what is categorically absent. Like attempting to sprout a seed from stone (shilaya iva ankurasya), the asat act is wholly unfit (sarva-tha tad-ayogyatva). It bears no fruit hereafter (apurva-ajanakam) and earns no esteem here (sadhu-nindita). The synthesis-point: the OM-TAT-SAT remedy presupposes shraddha; shraddha is the indispensable substrate on which all three divine names operate. Without it, even bhakti's corrective apparatus is inoperative.",
   "divergence_note": "Madhusudana on 17.28 — shilaya iva ankuras tat-kasmat asat; om-tat-sat nirdeshena na tasya sadhu-bhavah shakyate kartum"
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Pārtha",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "पार्थ",
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    "8.8",
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    "8.19",
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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",
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    "bg-vallabha",
    "bg-jayatirtha",
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    "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": [
     "hutam: hu -> √hu",
     "dattam: dā -> √dā",
     "taptam: tap -> √tap",
     "kṛtam: kṛ -> √kṛ",
     "ucyate: vac -> √vac"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.982368Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 7,
    "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": [
  "If shraddha is the condition that makes any act real, what distinguishes shraddha from mere belief, sincere intention, or emotional fervour — and can it be cultivated deliberately?",
  "Shankara calls shraddha-less action 'outside the path to liberation' (marga-bahya); Sridhara calls it 'disgraceful' (ayasha-skara) — are these two failures of the same defect or two independent defects?",
  "The verse closes Chapter 17, which opened with Arjuna asking about those who worship with shraddha but without shastra. Does 17.28 answer that question symmetrically — is the shastra-follower without shraddha worse than the shastra-ignorant devotee with shraddha?",
  "Madhva anchors the verdict in Vedic testimony (Rigveda-khilas); Madhusudana anchors it in the OM-TAT-SAT logic of 17.23-27. Do these two anchors produce the same verdict or different ones for the marginal case of a sincere but doctrinally uninformed agent?",
  "If both this-world and other-world fruits are negated (na pretya, no iha), is the harm of shraddha-less action purely privative — a non-result — or does it actively generate negative karma per any of the six schools?",
  "Vallabha and Ramanuja both invoke the two-world formula but differ in what shraddha is oriented toward (Krishna's lila vs Bhagavan as kainkarya-recipient). Does the object of shraddha matter to the verse's verdict, or only the presence/absence of shraddha itself?",
  "The verse uses asat — the negation of sat (invoked throughout 17.26-27 as Brahman, reality, auspiciousness). Is the label asat ontological (the act simply does not exist in any meaningful sense) or moral (the act is bad)?"
 ],
 "everyday_applications": {
  "advaita": "When you meditate, study, or serve without any genuine orientation toward liberation — going through motions to signal virtue or reduce anxiety — Shankara's bhashya names what is happening: the act falls outside the path (marga-bahya). The test is not effort or correctness of form but whether the action is pointed toward the Self. This is why a brief genuine inquiry into 'who is acting?' restores what elaborate ritual without that question cannot supply.",
  "vishishtadvaita": "Ramanuja's two-world formula applies directly to service work: help offered as performance — to be seen, to feel useful, to discharge obligation — fails both registers. It does not build the relational trust (iha) nor the inner transformation (pretya) that genuine kainkarya builds. Reorienting a single act toward Bhagavan as its real recipient — even one minute of work offered rather than performed — is not spiritual add-on but the condition of the act's ontological reality.",
  "dvaita": "Madhva's insistence that only Brahman-priti confers merit translates to a daily discipline: before any significant act, ask whose pleasure this is oriented toward. If the honest answer is entirely self-referential — the act buys comfort, avoids discomfort, performs identity — it is Brahman-unconnected and therefore nishphala by the Vedic testimony Madhva cites. The practice is not guilt but re-direction: a brief internal gesture of dedication that changes what the act is.",
  "shuddhadvaita": "Vallabha's vyartha — purposeless — is the everyday experience of going through motions you no longer believe in. Pushti-marga's answer is not more effort but receptivity: let Krishna's lila enter the act. Practically this means staying awake to the fact that you are not the ultimate author — the space that allows any act to happen is itself the prasada. One moment of that recognition converts vyartha into sat.",
  "bhakti": "Sridhara's ayasha-skara — the act that earns disgrace — points to the social and relational dimension missing from the other readings. Mechanical generosity (datta without shraddha) is sensed by the recipient; it diminishes rather than honours. In workplace, family, and community contexts, the quality of attention with which something is given determines whether the gift lands as sat or asat. Shraddha is also a social skill: showing up fully present.",
  "advaita-bhakti": "Madhusudana's stone-seed image is the sharpest everyday diagnostic: some activities are structurally incapable of producing the result we want from them because the substrate is wrong. No technique, repetition, or invocation salvages them. The practice he implies is categorical discernment before investment — is shraddha actually present here, or am I about to water a stone? If absent, the work is to restore shraddha first, not to optimise the act."
 },
 "primary_meaning": "Whatever sacrifice, gift, or austerity is performed without faith is called \"unreal,\" Arjuna. It bears no fruit in this world or the next."
}