{
 "verse_id": "17.6",
 "mūla": {
  "devanāgarī": "कर्शयन्तः शरीर-स्थं भूत-ग्रामम् अचेतसः | मां चैवान्तः-शरीर-स्थं तान् विद्ध्य् आसुर-निश्चयान्",
  "iast": "karśayantaḥ śarīra-sthaṃ bhūta-grāmam acetasaḥ | māṃ caivāntaḥ-śarīra-sthaṃ tān viddhy āsura-niścayān",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 6",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "karśayantaḥ",
   "lemma": "√karśay",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [
    {
     "sense": "कृशीकुर्वन्तः शरीरस्थं भूतग्रामं करणसमुदायम् अचेतसः अविवेकिनः मां चैव तत्कर्मबुद्धिसाक्षिभूतम्, अन्तःशरीरस्थं नारायणं क",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इति कर्शनमुच्यत इत्यत आह -- भगवदि ति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "वृथैवोपवासादिभिः कृशं कुर्वन्तोऽचेतसोऽविवेकिनः मां",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "कृशीकुर्वन्तो वृथोपवासादिना शरीरस्थं भूतग्रामं देहेन्द्रियसङ्घाताकारेण परिणतं पृथिव्यादिभूतसमुदायं अचेतसो विवेकशून्याः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्शयन्तः"
  },
  {
   "surface_form": "śarīra",
   "lemma": "śarīra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शरीर"
  },
  {
   "surface_form": "stham",
   "lemma": "stha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थम्"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "grāmam",
   "lemma": "grāma",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ग्रामम्"
  },
  {
   "surface_form": "acetasaḥ",
   "lemma": "acetas",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "अविवेकिनः मां चैव तत्कर्मबुद्धिसाक्षिभूतम्, अन्तःशरीरस्थं नारायणं कर्शयन्तः, मदनुशासनाकरणमेव मत्कर्शनम्, तान् विद्धि आस",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अचेतसः"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "antar",
   "lemma": "antar",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्तर्"
  },
  {
   "surface_form": "śarīra",
   "lemma": "śarīra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शरीर"
  },
  {
   "surface_form": "stham",
   "lemma": "stha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थम्"
  },
  {
   "surface_form": "tān",
   "lemma": "tad",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तान्"
  },
  {
   "surface_form": "viddhi",
   "lemma": "√vid",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विद्धि"
  },
  {
   "surface_form": "āsura",
   "lemma": "āsura",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "इति। निश्चयः श्रद्धा। कर्मधारयपक्षे हि सामानाधिकरण्यं गौणमिति कल्प्यम् मत्वर्थीयप्रत्ययो वा तथा च गौरवमिति भावः। ननु प्",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आसुर"
  },
  {
   "surface_form": "niścayān",
   "lemma": "niścaya",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निश्चयान्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "7.29",
   "type": "shared-vocabulary echo",
   "score": 0.9024,
   "feature_breakdown": {
    "cosine": 0.8524,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.4536,
    "stem_prefix": 5.0
   }
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  {
   "verse": "10.20",
   "type": "lemma-family resonance",
   "score": 0.901,
   "feature_breakdown": {
    "cosine": 0.841,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.4793,
    "stem_prefix": 6.0
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  },
  {
   "verse": "13.35",
   "type": "shared-vocabulary echo",
   "score": 0.8994,
   "feature_breakdown": {
    "cosine": 0.8394,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.4791,
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   }
  },
  {
   "verse": "8.4",
   "type": "semantic neighbor",
   "score": 0.8873,
   "feature_breakdown": {
    "cosine": 0.8573,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.1785,
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   }
  },
  {
   "verse": "12.4",
   "type": "lemma-family resonance",
   "score": 0.8862,
   "feature_breakdown": {
    "cosine": 0.8462,
    "theme_graph": 0.0,
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  },
  {
   "verse": "4.9",
   "type": "shared-vocabulary echo",
   "score": 0.8857,
   "feature_breakdown": {
    "cosine": 0.8357,
    "theme_graph": 0.0,
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  {
   "verse": "9.5",
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   "feature_breakdown": {
    "cosine": 0.8425,
    "theme_graph": 0.0,
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  },
  {
   "verse": "15.7",
   "type": "thematic-similarity",
   "score": 0.8824,
   "feature_breakdown": {
    "cosine": 0.8424,
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    "lemma_overlap": 4.3264,
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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_17.6",
    "anandgiri_17.6"
   ],
   "score": 0.5,
   "english_rendering": "Those devoid of viveka (discernment) torture the aggregate of the five great elements constituting the body, and by refusing the Lord's governance they afflict the inner witness-consciousness — the Narayana dwelling within — not through physical assault but through the very act of ignoring His anuśāsana (injunction). Such persons, driven by ignorance of the non-dual ground, are to be known as āsura-niścayāḥ (those of demonic resolve) and shunned. Śaṅkara's import: the harm to the Lord is exactly the harm of disobedience — no separation between witness-self and divine presence is admitted."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.6",
    "vedantadeshika_17.6"
   ],
   "score": 0.5,
   "english_rendering": "Those who perform aśāstra-vihita (scripture-unauthorized) austerities, impelled by dambha (ostentation) and ahaṅkāra (ego-inflation), afflict the body — which is Bhagavān's own mode (prakāra) constituted by pṛthivī-ādi-bhūtas — and simultaneously afflict the jīva who is an aṃśa (fragment-mode) of the Lord dwelling within. Because the jīva is Bhagavān's body, any harm to it is direct harm to Īśvara; to act against His ājñā is to cut oneself off from the only source of welfare. Rāmānuja thus identifies their resolve as āsura because it produces only anarthas (ruin) — they fall into the impure narakas (hells) foretold in 16.16."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.6",
    "jayatirtha_17.6"
   ],
   "score": 0.5,
   "english_rendering": "To afflict Bhagavān within the body is itself the mark of alpa-dṛṣṭi (contracted vision) — the failure to perceive Hari as the mahān paramaḥ pumān (great supreme Person) who sustains all. Madhva cites the śruti: 'One who does not thus behold that great supreme Person, that one is most sinful.' The division is absolute: devas are sāttvika, daityas are rājasa-tāmasa — there is no middle ground, and the āsura-niścaya of these torturers places them firmly among the daityas who oppose Hari's sovereignty."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.6"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads karśayantaḥ (causing to wane) as vidurayantaḥ (distancing, repelling) — those who torment body and inner antaryāmin (the Lord as inner-controller) are driving Kṛṣṇa's living presence away from themselves. This is the gravest impoverishment: to violate His ājñā is to sever oneself from the stream of puṣṭi-prasāda (nourishing grace) that alone sustains life. The parenthetical note 'paranipāta aicchikaḥ' (word-order optional) reflects Vallabha's light, precise touch — the substance is that such persons have chosen the āsuric path with full determination."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.6"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara is notably direct: these acetas (non-discerning ones) waste the body through vṛthā-upavāsa-ādi (meaningless fasting and like practices) — harming the prārabdha-deha (the body that is the vehicle of their present karma) — and by transgressing the Lord's command they afflict the antaryāmin who dwells within as inner-controller. Śrīdhara glosses āsura as 'ati-krūra-niścaya' (resolve that is extremely cruel), underlining that the violence is both outward (against the body) and inward (against the divine presence). His tone is balanced but unambiguous: there is no devotion in such tapas."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.6"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana holds two lines of harm in parallel: the bhūta-grāma (aggregate of body-elements) is afflicted as bhogyam (object of experience), and by that very affliction the bhoktā (experiencer-self) within — the sākṣī-bhūta Īśvara as witness-consciousness — is also diminished, since the instrument of experience is being destroyed without discrimination. Their āsura-niścaya is a 'viparyāsa-rūpa veda-artha-virodhin niścaya' (inverted resolve that opposes Vedic meaning) — not a mere moral failing but a metaphysical inversion. Even if outwardly human, their karma-phala is āsuric, because action that contradicts both śāstra and the inner Lord produces only the lowest conditions here and hereafter."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अचेतसः",
   "role": "supporting",
   "other_verses_in_list": [
    "3.32",
    "15.11"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "e_v": 0.005,
   "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": [
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "karśayantaḥ: karśay -> √karśay",
     "viddhi: vid -> √vid"
    ]
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.986223Z",
    "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 personal discipline — diet, fasting, intense practice — is it possible to harm the very divine presence we imagine we are approaching through that discipline?",
  "All six schools agree these practitioners are 'acetas' (without discernment): what does genuine viveka look like as a prerequisite before any intensive tapas is undertaken?",
  "Rāmānuja identifies the jīva as Bhagavān's body — does this mean every act of self-harm is simultaneously an act against God, making spiritual self-torment a theological contradiction?",
  "Madhva frames the divide as absolute (deva/daitya, sāttvika/rājasa-tāmasa): is there a point of no return in āsuric resolve, or does the Gīta leave open a path of return?",
  "Madhusūdana distinguishes bhoktā (experiencer) from bhogyam (body-instrument): how does damaging the instrument diminish the experiencer, and what does this imply for contemporary approaches to extreme physical discipline?",
  "Vallabha's reading — karśayantaḥ as vidurayantaḥ (driving the Lord away) — reframes harm as severance from grace rather than punishment: which framing motivates more genuine restraint?",
  "The verse ends with a command to 'know them' (viddhi): is this recognition meant for the listener's self-examination, or only for perceiving others, and how does that change its use?"
 ],
 "everyday_applications": {
  "advaita": "Before beginning any intense practice — extended fasting, severe sleep restriction, extreme cold exposure — pause and ask: 'Am I acting from viveka (discernment) aligned with the inner witness, or from ignorance masquerading as discipline?' Śaṅkara's point is that disobeying the intelligence that governs the body is itself the harm; the body is not the enemy to overcome but the instrument of the witness-self.",
  "viśiṣṭādvaita": "Rāmānuja's insight applies directly to over-scheduling and burnout: your body is Bhagavān's mode (prakāra), and systematically depleting it in the name of productivity or piety is an act against Īśvara's body. Sustainable kainkarya (service) protects the instrument; austerity that destroys the capacity for service is āsuric however well-intentioned.",
  "dvaita": "Madhva's absolute clarity is useful in evaluating peer or social pressure toward extreme regimens: the binary is clean — does this practice increase or decrease one's capacity to perceive and serve Hari? If it produces contracted vision (alpa-dṛṣṭi), the resolve behind it is āsuric regardless of the external form of devotion.",
  "śuddhādvaita": "Vallabha's reading offers a corrective to the idea that more suffering equals more sincerity in practice. Puṣṭi-mārga holds that Kṛṣṇa's grace flows toward those who remain open, not those who drive Him away through joyless violence against His gift of a body. Ease and joy in practice are not spiritual laziness; they may be the signal that the antaryāmin is present, not absent.",
  "bhakti": "Śrīdhara's 'vṛthā-upavāsa' (pointless fasting) distinguishes purposeful fasting done with awareness from compulsive self-deprivation dressed in spiritual language. Applied today: check whether the austerity has a clear śāstric or teacher-authorized rationale, produces inner clarity, and is proportionate — if none of these hold, the label 'tapas' is covering something else.",
  "advaita-bhakti": "Madhusūdana's bhoktā/bhogyam distinction speaks to anyone managing chronic illness, high-performance training, or care-giving exhaustion. The self that experiences life requires the body as instrument; systematically destroying the instrument in the name of some higher goal (spiritual or otherwise) is not transcendence but metaphysical inversion. The corrective is to identify the actual śāstric or ethical ground for the hardship, and if none exists, to stop."
 },
 "primary_meaning": "Without discernment, they torment the body and afflict the Lord dwelling within it. Know those of such cruel resolve to be demonic."
}