{
 "verse_id": "17.7",
 "mūla": {
  "devanāgarī": "आहारस् त्व् अपि सर्वस्य त्रिविधो भवति प्रियः | यज्ञस् तपस् तथा दानं तेषां भेदम् इमं शृणु",
  "iast": "āhāras tv api sarvasya trividho bhavati priyaḥ | yajñas tapas tathā dānaṃ teṣāṃ bhedam imaṃ śṛṇu",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 7",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "āhāraḥ",
   "lemma": "āhāra",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आहारः"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "sarvasya",
   "lemma": "sarva",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "भोक्तुः प्राणिनः त्रिविधो भवति प्रियः इष्टः, तथा यज्ञः तथा तपः, तथा दानम्",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
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     "sense": "प्राणिजातस्य सत्त्वादिगुणत्रयान्वयेन त्रिविधः प्रियो भवति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "प्रियस्त्रिविध",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वस्य"
  },
  {
   "surface_form": "trividhaḥ",
   "lemma": "trividha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रिविधः"
  },
  {
   "surface_form": "bhavati",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्रियः इष्टः, तथा यज्ञः तथा तपः, तथा दानम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। तथा एव यज्ञः अपि त्रिविधः, तथा तपो दानं च। तेषां भेदम् इमं श्रृणु -- तेषाम् आहारयज्ञतपोदानानां सत्त्वादिगुणभेदेन इमम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। तथा यज्ञतपोदानानि च त्रिविधानि भवन्ति। तेषां च वक्ष्यमाणमिमं भेदं श्रृणु। एतच्च राजसतामसाहारयज्ञादिपरित्यागेन सात्त्वि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "। सर्वस्य त्रिगुणात्मकत्वेन चतुर्थ्या विधाया असंभवात्। यथा दृष्टार्थ आहारस्त्रिविधस्तथा यज्ञतपोदानान्यदृष्टार्थान्यपि त्",
     "school": "advaita-bhakti",
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     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भवति"
  },
  {
   "surface_form": "priyaḥ",
   "lemma": "priya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इष्टः, तथा यज्ञः तथा तपः, तथा दानम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। तथा यज्ञस्तपो दानं चेति त्रितयं श्रौतशास्त्रीयं तेषां भेदमिमं वक्ष्यमाणं शृणु।",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रियः"
  },
  {
   "surface_form": "yajñaḥ",
   "lemma": "yajña",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यज्ञः"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "tathā",
   "lemma": "tathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तथा"
  },
  {
   "surface_form": "dānam",
   "lemma": "dāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दानम्"
  },
  {
   "surface_form": "teṣām",
   "lemma": "tad",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेषाम्"
  },
  {
   "surface_form": "bhedam",
   "lemma": "bheda",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इमं वक्ष्यमाणं श्रृणु",
     "school": "advaita",
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     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इमं श्रृणु -- तेषाम् आहारयज्ञतपोदानानां सत्त्वादिगुणभेदेन इमम् उच्यमानं भेदं श्रृणु",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भेदम्"
  },
  {
   "surface_form": "imam",
   "lemma": "idam",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इमम्"
  },
  {
   "surface_form": "śṛṇu",
   "lemma": "śru",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शृणु"
  }
 ],
 "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_17.7",
    "anandgiri_17.7"
   ],
   "score": 0.5,
   "english_rendering": "Even food (ahara) is threefold for every being according to what is dear (priya) to each. Shankaracharya's terse bhashya simply marks this as an introductory verse: the fourfold set — ahara (food), yajna (sacrifice), tapas (austerity), dana (gift) — each divides into three by guna. The instruction is purely epistemic: 'hear this distinction' (imam bhedam shrinu), as right discrimination (viveka) between sattva, rajas, and tamas in daily practice prepares the ground from which jnana can arise."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.7",
    "vedantadeshika_17.7"
   ],
   "score": 0.5,
   "english_rendering": "Food is beloved (priya) to every creature (pranijata) through the three gunas that pervade all prakrti, and so it naturally falls into three kinds. Ramanuja's bhashya explicitly extends the triplication to yajna, tapas, and dana in the same breath — these are not separate domains but a single prakrti-ordered spectrum. For Ramanuja, hearing this classification teaches kainkarya-dharma: the devotee chooses sattvic modes in every act as an expression of loving service (bhakti-yoga-upaya) to Bhagavan, whose body is all qualified existence."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.7",
    "jayatirtha_17.7"
   ],
   "score": 0.5,
   "english_rendering": "*Āhāra* (food) for every being is of three kinds according to what is dear to each; so too *yajña* (sacrifice), *tapas* (austerity), and *dāna* (gift). Krishna commands Arjuna: *teṣāṃ bhedam imaṃ śṛṇu* — hear now the *bheda* (real distinction) among them. In the dvaita reading, *bheda* here is not merely categorical but ontological: the threefold division of each practice reflects the *taratamya* (graded ontological hierarchy) of *jīvas* (individual selves) in their degree of fitness for *bhakti* (devotion) toward *Hari*, the sole *svatantra* (independently real, self-sufficient) Lord. Every *jīva* is *paratantra* (eternally dependent), and the character of one's *āhāra* — sāttvic, rājasic, or tāmasic — shapes the inner instrument through which that dependence is either acknowledged or obscured. Sāttvic *āhāra* purifies the *jīva* and opens it to *Hari*'s *anugraha* (grace); rājasic and tāmasic *āhāra* reinforce *saṃsāra* and deepen bondage. The same tripartite logic extends without remainder to *yajña*, *tapas*, and *dāna*: each can either orient the *paratantra* *jīva* toward its proper subordination to *Hari* or draw it further into the lower grades of *taratamya*. The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is preserved throughout: the food one consumes is real matter, the *jīva* who consumes it is really distinct from it, and both are really distinct from and governed by *Hari*.",
   "divergence_note": "Both Madhva and Jayatīrtha are silent on this verse; the reading is 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_17.7"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's bhashya marks a methodological transition: Scripture (shastra) elaborates the threefold division of yajna and the rest for vedic rites (shrautashastriya — relating to shruti-based ritual), but the verse opens by grounding everything in ahara, because it is food that nourishes the increase of sattva and the other gunas in worldly life (laukika). The triad — yajna, tapas, dana — is shruti-sanctioned and the three are named together because they form a single prasada-economy: what one eats conditions what one can offer, and every sattvic offering is received as Krsna's lila."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.7"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami flags that this verse opens a thirteen-verse unit (aditriyodashabhih) dedicated to showing the sattvika-adi distinction through the lens of ahara and the rest. Food — rice and other grains (annaadi) — is threefold and beloved to each person according to their guna-constitution. The same triplication runs through yajna, tapas, and dana. Critically, Sridhara states the purpose plainly: one should hear this in order to abandon rajasic and tamasic food, sacrifice, and so on, and cultivate sattvic forms, so that sattva increases (sattva-vrddhi) — an explicitly purposive, practical pedagogy of inner purification."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.7"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana places 17.7 in a larger doctrinal frame: the sattvic are gods (deva), the rajasic and tamasic are asuras by inversion (viparyas) — and this verse begins unpacking the empirical criterion of that division through ahara, yajna, tapas, and dana. He adds a significant logical remark: a fourth mode is impossible (chaturthasya vidhaya asambhavat) because all beings are constituted by the three gunas. Then, in characteristic synthesizing fashion, he gives a precise Mimamsa-derived definition of yajna (the Kalpakaras' formula: dravya-devata-tyaga — material, deity, relinquishment), distinguishing yaga (standing sacrifice, ending in vashatKara) from homa (seated oblation, ending in svaha). For Madhusudana, exact ritual taxonomy is not pedantry — it protects the sattvic from collapsing yajna into mere performance, keeping it available as bhakti's vehicle."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
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  "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": "सर्वस्य",
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   "other_verses_in_list": [
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    "13.17",
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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",
    "bg-vedantadeshika",
    "bg-vallabha",
    "bg-jayatirtha",
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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",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.987109Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 4,
    "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 food shapes guna and guna shapes shraddha (17.3), does what I eat determine the quality of what I can sincerely believe or commit to — and is that a scary thought or a liberating one?",
  "The verse brackets ahara (food) with yajna, tapas, and dana as a single fourfold set. What does it mean that dietary choice and ritual sacrifice are classified by the same mechanism?",
  "Sridhara says this thirteen-verse unit exists so we will abandon rajasic and tamasic forms and cultivate sattvic ones. Is that an invitation to reform or a description of what naturally happens as sattva grows?",
  "Madhusudana insists a fourth guna-type is impossible because all beings are constituted by exactly three. What would it mean for a human being to step outside guna altogether — and where does the Gita say that is even on the table?",
  "Ramanuja extends the triplication to every item in the fourfold set in one breath. Does the Gita intend a uniform classification system across all domains of action, or is each domain (food, sacrifice, austerity, gift) irreducibly different?",
  "Vallabha roots the entire classification in ahara because food is the substrate of guna-increase in ordinary life. How seriously should a practitioner take food as a primary lever of inner development — more seriously than meditation, less, or equal?",
  "The verse is addressed to Arjuna as a command: 'hear this distinction' (shrinu). Why does Krishna begin with food before sacrifice, austerity, or generosity — is there a pedagogical priority here?"
 ],
 "everyday_applications": {
  "advaita": "When choosing what to eat, ask not 'is this tasty' but 'does this food increase clarity and equanimity (sattva)?' The criterion is not pleasure (priya in the sense of indulgence) but fitness for the discrimination (viveka) that leads toward knowledge. Treat the dinner table as a preparatory practice, not a reward.",
  "vishishtadvaita": "View the act of eating as part of a continuum of service: the same guna-awareness that shapes food choice should shape how you perform your duties, what causes you give money to, and what disciplines you undertake. Bhagavan is the body of all this; choosing sattva in each domain is an act of love (kainkarya), not just self-improvement.",
  "dvaita": "Recognize that your capacity to worship Hari clearly and without distortion depends on the quality of what you eat and how you live. Rajasic food inflames desire and competitive pride; tamasic food breeds inertia. Guarding sattvic food is not asceticism for its own sake — it is maintaining the instrumental fitness of a jiva who remains permanently dependent on Hari's grace.",
  "shuddhadvaita": "In the Pushti-marga, even food is a site of divine reception: sattvic food offered and received as Krishna's prasada transforms the act of eating into participation in his lila. The classification is not a rule-system to follow anxiously but a map for recognizing which foods carry the quality of offering and which do not.",
  "bhakti": "Sridhara's practical pedagogy: identify one rajasic or tamasic pattern in your daily eating (eating too fast, eating stimulants late at night, eating while distracted and agitated) and replace it with a sattvic alternative for thirty days. Observe whether your capacity for prayer, study, or sustained attention changes. The experiment is the teaching.",
  "advaita-bhakti": "Madhusudana's synthesis asks you to hold both the exact and the devotional simultaneously: be precise about what guna your food, your rituals, your disciplines, and your generosity actually belong to (not what you wish they were) — and then offer the sattvic forms to Krishna with full bhakti. Precision without devotion is pedantry; devotion without precision is sentiment. 17.7 asks for both."
 },
 "primary_meaning": "Food comes in three kinds for every person, depending on what they love, and so do sacrifice, austerity, and giving. Hear now how they differ."
}