{
 "verse_id": "17.5",
 "mūla": {
  "devanāgarī": "अशास्त्र-विहितं घोरं तप्यन्ते ये तपो जनाः | दम्भाहंकार-संयुक्ताः काम-राग-बलान्विताः",
  "iast": "aśāstra-vihitaṃ ghoraṃ tapyante ye tapo janāḥ | dambhāhaṃkāra-saṃyuktāḥ kāma-rāga-balānvitāḥ",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 5",
  "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": "śāstra",
   "lemma": "śāstra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शास्त्र"
  },
  {
   "surface_form": "vihitam",
   "lemma": "vi-√dhā",
   "grammar": "accusative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विहितम्"
  },
  {
   "surface_form": "ghoram",
   "lemma": "ghora",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "घोरम्"
  },
  {
   "surface_form": "tapyante",
   "lemma": "√tap",
   "grammar": "present indicative pass 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "निर्वर्तयन्ति ये तपो जनाः ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", प्रदर्शनार्थम् इदम्, अशास्त्रविहितं बह्वायासं यागादिकं ये कुर्वते, ते दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः शरीरस्थं प",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "कुर्वन्ति ये जनाः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तप्यन्ते"
  },
  {
   "surface_form": "ye",
   "lemma": "yad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ये"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "janāḥ",
   "lemma": "jana",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "ते च दम्भाहंकारसंयुक्ताः, दम्भश्च अहंकारश्च दम्भाहंकारौ, ताभ्यां संयुक्ताः दम्भाहंकारसंयुक्ताः, कामरागबलान्विताः कामश्च",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तप्यन्ते, प्रदर्शनार्थम् इदम्, अशास्त्रविहितं बह्वायासं यागादिकं ये कुर्वते, ते दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः श",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। दम्भो धार्मिकत्वख्यापनं, अहंकारोऽहमेव श्रेष्ठ इति दुरभिमानस्ताभ्यां सम्यग्युक्ताः। योगस्य सम्यक्त्वमनायासेन योगजननासाम",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "जनाः"
  },
  {
   "surface_form": "dambha",
   "lemma": "dambha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दम्भ"
  },
  {
   "surface_form": "ahaṃkāra",
   "lemma": "ahaṃkāra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहंकार"
  },
  {
   "surface_form": "saṃyuktāḥ",
   "lemma": "saṃ-√yuj",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "दम्भाहंकारसंयुक्ताः, कामरागबलान्विताः कामश्च रागश्च कामरागौ तत्कृतं बलं कामरागबलं तेन अन्विताः कामरागबलान्विताः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तथा कामोऽभिलाषः, राग आसक्तिः, बलमाग्रहः, एतैरन्विताः सन्तः, तानासुरनिश्चयान्विद्धीत्युत्तरेणान्वयः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संयुक्ताः"
  },
  {
   "surface_form": "kāma",
   "lemma": "kāma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काम"
  },
  {
   "surface_form": "rāga",
   "lemma": "rāga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "राग"
  },
  {
   "surface_form": "bala",
   "lemma": "bala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बल"
  },
  {
   "surface_form": "anvitāḥ",
   "lemma": "anvita",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्विताः"
  }
 ],
 "intertextual_panel": [
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   "verse": "7.11",
   "type": "lemma-family resonance",
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   "feature_breakdown": {
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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_17.5",
    "anandgiri_17.5"
   ],
   "score": 0.5,
   "english_rendering": "Those who perform austerities not sanctioned by scripture (ashaastra-vihita, 'not ordained by the revealed texts') are engaged in what Shankara calls ghora ('fierce, pain-inflicting') tapas — painful to both the self and other beings. Impelled by dambha (ostentation) and ahankara (ego-arrogation), and driven by the force of kama (desire) and raga (attachment), such persons mistake self-mortification for spiritual discipline. In Shankara's reading, this tapas, being untethered from shruti-authority, generates no purification of the antahkarana and thus cannot serve even as the preparatory karma-yoga that leads toward jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.5",
    "vedantadeshika_17.5"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads ashaastra-vihita tapas and illegitimate yaga (sacrificial rites) performed in the mode of display (pradarshanartham) as direct harm to Bhagavan himself: the jiva dwelling within the body is an amsha (part) of the Lord, so tormenting the body means tormenting the indwelling divine. Driven by dambha, ahankara, kama, and raga, such persons perform extreme austerities not as kainkarya (loving service) to Ishvara but as assertion of independent will — which Ramanuja identifies as the defining mark of the asuric resolve (asura-nishchaya). Legitimate tapas, by contrast, is always scripture-framed worship that honors the Lord within."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.5",
    "jayatirtha_17.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhvacharya's bhashya is absent for this verse; no direct Dvaita commentary is available in this panel. Extrapolating from Madhva's consistent interpretive stance: unauthorized tapas performed through dambha and ahankara represents a wilful turning away from Hari's ordinance, and since the jiva's every action must be grounded in Vishnu-priti (delight of Vishnu), austerities driven by kama-raga-bala ('the force of desire and attachment') are fundamentally asura-aligned — they presuppose jiva-independence that Dvaita regards as ontological error."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.5"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's commentary situates this verse among those who abandon shastra-vidhi entirely, acting out of kamakarata — their own desire as the sole impetus. The example of Shambuka (who performed unauthorized tapas) anchors the teaching: such persons are to be known as asura-nishchayan ('those whose resolve is asuric'), a label whose force the following verse completes. For Shuddhadvaita, all tapas that is not grounded in Krishna's prasada-will is self-generated affliction, a refusal of the Pushti-marga's foundational principle that the Lord's grace (pushti) — not personal striving — is the only valid basis for spiritual effort."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.5"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara reads this verse as describing the lowest tier among the three grades of embodied souls: those of extreme misfortune (attyantam mandabhagya) who, through following bad company (pakhandha-sanga) and imitation of corrupt conduct, perform frightening (bhayankara) austerities unsanctioned by scripture. The triple motivation — dambha (ostentation), ahankara (egotism), and the combined force of kama (longing), raga (clinging), and bala (stubborn insistence) — marks them as irreversibly tamas-rajasa and thus, as the next verse states, of asuric resolve. The contrast with those whose prior-life merit (pracina-punya-samskara) naturally produces sattvic disposition gives this verse its diagnostic precision."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana integrates both Advaitic and devotional registers: ashaastra-vihita tapas includes not only acts proscribed by Veda but those enjoined by heterodox agamas (bauddha-di-agama — 'Buddhist and similar scriptures'), marking a sharp epistemological boundary. Such tapas injures both the bhuta-grama (the body's elemental aggregate) and 'me dwelling within as antaryamin' — the Lord as inner witness — violating his ajña (command) through the very act of bodily harm. Dambha ('claiming to be righteous'), ahankara ('I alone am superior'), and the triple strand of kama-raga-bala ('desire, habitual craving, and the compulsion to achieve at any cost') together constitute the asuric antahkarana-state, whose carriers, though appearing human, must be understood as functionally asura."
  }
 },
 "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": "युक्त",
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    "6.17",
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 ],
 "audit_trail": {
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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",
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    "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",
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    "scope": "word_by_word[].lemma",
    "loci": [
     "vihitam: vidhā -> vi-√dhā",
     "tapyante: tap -> √tap",
     "saṃyuktāḥ: saṃyuj -> saṃ-√yuj"
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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": [
  "What is the difference between intense scriptural tapas that is also physically painful and the 'ghora' tapas condemned here — where exactly does the boundary lie?",
  "Ramanuja insists that tormenting the body harms the indwelling Lord; does this create a theological problem for extreme legitimate asceticism within the Vaishnava tradition?",
  "Madhusudana's explicit naming of Buddhist agamas as examples of heterodox authority raises the question: by what criterion does one adjudicate which scriptures count as 'shastra' in a pluralistic religious landscape?",
  "The verse bundles dambha, ahankara, kama, raga, and bala as co-motivations — are these always simultaneous, or can one motivation be primary while the others are latent?",
  "Sridhara's reading introduces sociological causation (pakhandha-sanga, bad company) alongside psychological causation — how does external influence interact with internal guna-constitution in producing asuric tapas?",
  "If the resolve (nishchaya) is asuric, does the Gita suggest the outer act could ever be redeemed by changing the inner motivation, or is the act itself disqualified once motivation is wrong?",
  "Vallabha's Shambuka example implies that even formally impressive austerity is worthless outside grace-authorization — what does this imply about judging spiritual effort from the outside?"
 ],
 "everyday_applications": {
  "advaita": "When you push yourself past sustainable limits in career or fitness because you want to be seen as disciplined — not because the practice itself builds discernment — notice that the driver is dambha, not tapas. The Advaita test: does this effort clarify the intellect toward witness-awareness, or does it reinforce 'I am the one who achieves'?",
  "vishishtadvaita": "In Ramanuja's frame, the body is not yours to punish — it houses the Lord. Extreme crash diets, punishing work schedules maintained as proof of your worth, or self-shaming practices all injure the indwelling amsha. Legitimate self-discipline is offered as service; it has a natural ceiling set by the Lord's presence within.",
  "dvaita": "Dvaita's practical implication: check whose script you are following. Tapas motivated by personal ambition — 'I will prove I can do this' — is kama-raga-bala even when it looks like discipline. Authorized effort is always traceable back to Hari's ordinance through guru, shastra, and sadhu-sanga; when that trail breaks, stop.",
  "shuddhadvaita": "Vallabha's Pushti-marga asks: is this practice one that Krishna called you to, or one you invented to feel spiritual? Self-invented austerity — juice cleanses framed as purification, social media fasts announced for likes — is kamakarata wearing spiritual clothing. The distinction is not the act but whether grace preceded the impulse.",
  "bhakti": "Sridhara's sociological lens warns about the contagion of bad company: when a peer group normalizes extreme behavior under a spiritual banner — punishing group challenges, performance-spirituality cultures, cult-adjacent communities — the pakhandha-sanga effect is active. The diagnostic is simple: does the group encourage you to check your motivations honestly, or does it demand you perform intensity?",
  "advaita-bhakti": "Madhusudana's synthesis offers a two-register check for any intense practice: (1) Is it shastra-authorized — does it have a verified lineage and a living teacher who can contextualize it? (2) Does it serve the antaryamin — does it create inner spaciousness, or does it feed the narrative 'I am the one who endures'? Both questions must be answered yes; either alone is insufficient."
 },
 "primary_meaning": "People who inflict fierce austerities not ordained by scripture, driven by vanity, ego, desire, and attachment, torment both themselves and the divine presence within."
}