{
 "verse_id": "17.8",
 "mūla": {
  "devanāgarī": "आयुः-सत्त्व-बलारोग्य-सुख-प्रीति-विवर्धनाः | रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विक-प्रियाः",
  "iast": "āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ | rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 8",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "āyuḥ",
   "lemma": "āyus",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आयुः"
  },
  {
   "surface_form": "sattva",
   "lemma": "sattva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्व"
  },
  {
   "surface_form": "bala",
   "lemma": "bala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बल"
  },
  {
   "surface_form": "ārogya",
   "lemma": "ārogya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आरोग्य"
  },
  {
   "surface_form": "sukha",
   "lemma": "sukha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुख"
  },
  {
   "surface_form": "prīti",
   "lemma": "prīti",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रीति"
  },
  {
   "surface_form": "vivardhanāḥ",
   "lemma": "vivardhana",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः, ते",
     "school": "advaita",
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     "witnesses": [
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      "anandgiri"
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    },
    {
     "sense": "विशेषेण वृद्धिकरास्ते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विवर्धनाः"
  },
  {
   "surface_form": "rasyāḥ",
   "lemma": "rasya",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "रसोपेताः, स्निग्धाः स्नेहवन्तः, स्थिराः चिरकालस्थायिनः देहे, हृद्याः हृदयप्रियाः आहाराः सात्त्विकप्रियाः सात्त्विकस्य इ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "मधुररसोपेताः, स्निग्धाः स्नेहयुक्ताः, स्थिराः स्थिरपरिणामाः, हृद्याः रमणीयवेषाः, एवंविधाः सत्त्वमया आहाराः, सात्त्विक स",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "मधुरसोपेताः स्नेहयुक्ताश्च, स्थिराः स्थिरपरिणामाः, हृद्या रम्यस्वरूपाः एवंविधा अन्नरूपा आहाराः सात्त्विकप्रियाः सत्त्वज",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
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    }
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   "theme_lists": [],
   "surface_devanagari": "रस्याः"
  },
  {
   "surface_form": "snigdhāḥ",
   "lemma": "snigdha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "स्नेहवन्तः, स्थिराः चिरकालस्थायिनः देहे, हृद्याः हृदयप्रियाः आहाराः सात्त्विकप्रियाः सात्त्विकस्य इष्टाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स्नेहयुक्ताः, स्थिराः स्थिरपरिणामाः, हृद्याः रमणीयवेषाः, एवंविधाः सत्त्वमया आहाराः, सात्त्विक स्य पुरुषस्य प्रियाः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "स्नेहयुक्ताः, स्थिरा देहे सारांशेन चिरकालावस्थायिनः, हृद्या दृष्टमात्रा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    },
    {
     "sense": "सहजेनागन्तुकेन वा स्नेहेन युक्ताः, स्थिरा रसाद्यंशेन शरीरे चिरकालस्थायिनः, हृद्या हृदयंगमा दुर्गन्धाशुचित्वादिदृष्टादृष",
     "school": "advaita-bhakti",
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     "witnesses": [
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    }
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   "surface_devanagari": "स्निग्धाः"
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  {
   "surface_form": "sthirāḥ",
   "lemma": "sthira",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थिराः"
  },
  {
   "surface_form": "hṛdyāḥ",
   "lemma": "hṛdya",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हृद्याः"
  },
  {
   "surface_form": "āhārāḥ",
   "lemma": "āhāra",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "सात्त्विकप्रियाः सात्त्विकस्य इष्टाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "प्रिया भवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
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     "sense": "प्रिया भवन्ति",
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     "witnesses": [
      "vallabha"
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    }
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   "surface_devanagari": "आहाराः"
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   "surface_form": "sāttvika",
   "lemma": "sāttvika",
   "grammar": "compound (compound member)",
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    {
     "sense": "स्य पुरुषस्य प्रियाः",
     "school": "viśiṣṭādvaita",
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   "surface_form": "priyāḥ",
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   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "सात्त्विकानां वा प्रियाः, क्षेमकरा इति तात्पर्यार्थः",
     "school": "śuddhādvaita",
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     "sense": "। एतैर्लिङ्गैः सात्त्विका ज्ञेयाः सात्त्विकत्वमभिलषद्भिश्चैत आदेया इत्यर्थः।",
     "school": "advaita-bhakti",
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     "witnesses": [
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    }
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   "surface_devanagari": "प्रियाः"
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_17.8",
    "anandgiri_17.8"
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   "score": 0.5,
   "english_rendering": "Foods that augment life (ayus), mental clarity (sattva), bodily strength (bala), freedom from disease (arogya), contentment (sukha), and delight (priti) — foods that are savory (rasya), unctuous (snigdha), lasting in the body (sthira), and pleasing to the heart (hrdya) — these are dear to one of sattvic constitution. For the aspirant oriented toward jnana, sattvic nourishment steadies the antahkarana and removes the gross rajasic-tamasic obstructions to discriminative inquiry; food here is not an end but a preparatory discipline in service of nivrtti.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.8",
    "vedantadeshika_17.8"
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   "score": 0.5,
   "english_rendering": "Sattvic foods are dear to one who is endowed with sattva-guna, because they augment sattva itself — and by sattva is meant the antahkarana whose function is jnana, as confirmed by 'sattvat sanjayate jnanam' (14.17). Such foods also augment bala, arogya, sukha, and priti — the last through enabling the cheerful undertaking of pious actions pleasing to Bhagavan. They are sweet-flavored (rasya), unctuous (snigdha), of stable digestion (sthira), and agreeable in appearance (hrdya). For the devotee on the path of bhakti-yoga, proper nourishment of the body-instrument is kainkarya: it enables sustained, joyful service.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.8",
    "jayatirtha_17.8"
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   "score": 0.5,
   "english_rendering": "Priti here is the immediate, uninterrupted delight that follows the meal; hrdyatva refers specifically to the pleasure of seeing the food (darsane), not merely tasting it. These foods are sthira in that they do not ripen (become ready) at that very instant — just as clarified butter (ajya) and similar substances must be properly prepared and are not consumed raw. For Madhva, the jiva's constitution and food-choices are eternally distinct features of individual nature, not collapsible into a single undifferentiated consciousness; proper sattvic food supports the jiva's dependently real worship of Hari.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Sattvic foods are dear to one who is constituted of sattva; they augment life and also augment that which sattva denotes — jnana and its growth. They are sweet-flavored (rasya), unctuous (snigdha), of stable digestion (sthira), and beautiful in form (hrdya — ramy-asvarupah). Such foods are either producers of sattva or the beloved foods of sattvic persons; the essential purport is that they are ksemaskaras — genuinely protective and nourishing. In Pustimarga, the offering and enjoyment of sattvic prasada is itself participation in Krishna's lila; nourishment flows downward as grace, not upward as effort.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "sridhara_17.8"
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   "english_rendering": "Ayus is life itself; sattva is enthusiasm (utsaha); bala is capacity (sakti); arogya is freedom from disease; sukha is clarity of mind (citta-prasada); priti is relish and inclination (abhiruci). Foods that especially promote these six qualities — rasya (full of flavor), snigdha (unctuous), sthira (remaining long in the body in their essential substance), hrdya (pleasing to the heart at the very sight) — covering the whole range of things chewed, sucked, licked, and drunk, are dear to persons of sattvic nature. The bhakta recognizes in such food a gift of the Lord that sustains the body-instrument for devoted service.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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   "english_rendering": "Ayus is long life; sattva is the steadiness of mind (citta-dhairya) that remains unperturbed even under heavy suffering; bala is bodily competence that makes proper action effortless; arogya is absence of disease; sukha is the pleasure and satisfaction (trypti) following the meal; priti is the keenness of appetite (iccha-utkantya) present at the time of eating. Foods that specially promote all these — rasya (predominantly sweet-flavored), snigdha (naturally or adventitiously unctuous), sthira (long-lasting in body through their nutritive essence), hrdya (pleasing, free from the seen-and-unseen faults of bad smell or impurity) — covering all four modes of eating, are dear to sattvic persons. Such persons may be recognized by these signs, and those aspiring to sattva should take up these foods.",
   "commentator": "Madhusudana Sarasvati"
  },
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  "suddhadvaita": {
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 "so_what_questions": [
  "If the same food is sattvic for one person and rajasic for another depending on guna-constitution, how do we distinguish objective food-quality from subjective predisposition — and does this verse prescribe or merely describe?",
  "Sridhara defines sattva as utsaha (enthusiasm) while Ramanujacharya defines it as antahkarana-jnana — does this difference in what sattva means downstream change what 'sattvic food' is actually augmenting?",
  "Madhva's gloss that sthira means 'not ripening at that very instant' (na tadaiva pakva) introduces a preparation-discipline dimension absent from other schools — what does this imply about the ethics of eating hastily prepared or raw food?",
  "Madhusudana distinguishes sukha (post-meal satisfaction) from priti (pre-meal appetite-keenness) as two separate outcomes of sattvic food — does this mapping hold across the other commentators, or do they collapse the two?",
  "The verse is embedded in Chapter 17's scheme of threefold sraddha — if food shapes sraddha and sraddha shapes worship, is dietary reform a legitimate entry-point for spiritual transformation, or does the causality run the other way?",
  "Vallabha's insistence that such foods are 'ksemaskaras' (protective) aligns nourishment with divine grace rather than personal discipline — how does this reframe the practitioner's relationship to hunger, choice, and prasada?",
  "Madhusudana adds that sattvic persons can be 'recognized' by these food-preferences as identifying signs — does this make food a forensic marker of inner constitution, and what are the limits of that inference?"
 ],
 "everyday_applications": {
  "advaita": "Before a period of intensive study or meditation, choose foods that are digestively calm — cooked grains, mild dairy, lightly spiced vegetables — not as a moral rule but as a preparatory clearing of tamasic heaviness so the antahkarana can turn inward without gross distraction.",
  "visistadvaita": "Frame meal preparation itself as kainkarya: cook with attention and care, offer the meal to Bhagavan before eating, and regard the nourishment of a healthy, clear body as a form of service that enables you to remain available and joyful in your duties.",
  "dvaita": "Notice whether the food you are drawn to is genuinely appealing at sight (hrdyatva in darsane) or merely a conditioned craving; distinguish the uninterrupted delight of eating what is truly suitable from the restless seeking of stimulation — Madhva's precision here invites honest self-observation.",
  "suddhadvaita": "Receive nutritious, well-prepared food as prasada — a downward flow of Krishna's grace rather than a personal achievement of discipline; the ksemaskaratva (protective quality) of good food is already present in it, and your role is gratitude and receptivity rather than anxious optimization.",
  "bhakti": "Sridhara's breakdown of the six outcomes — life, enthusiasm, strength, health, mental clarity, relish — offers a practical checklist: after a meal, notice whether your energy, mood, and inclination toward prayer and service are enhanced or dulled, and let that honest observation gradually shape your choices.",
  "advaita-bhakti": "Madhusudana's distinction between pre-meal keenness (priti) and post-meal satisfaction (sukha) suggests a two-point check: eat when genuinely hungry and stop when genuinely satisfied, avoiding both the rajasic override of true hunger and the tamasic numbness to fullness — this is sattvic eating as a practice of accurate self-knowledge."
 },
 "primary_meaning": "Foods that build life, clarity, strength, health, ease, and delight, and that are flavorful, unctuous, sustaining, and pleasing to the eye, are what people of sattvic nature love."
}