{
 "verse_id": "18.29",
 "mūla": {
  "devanāgarī": "बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु | प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय",
  "iast": "buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu | procyamānamaśeṣeṇa pṛthaktvena dhanañjaya",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 29",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "buddheḥ",
   "lemma": "buddhi",
   "grammar": "genitive feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बुद्धेः"
  },
  {
   "surface_form": "bhedam",
   "lemma": "bheda",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भेदम्"
  },
  {
   "surface_form": "dhṛteḥ",
   "lemma": "dhṛti",
   "grammar": "genitive feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धृतेः"
  },
  {
   "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": "guṇataḥ",
   "lemma": "guṇa",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुणतः"
  },
  {
   "surface_form": "trividham",
   "lemma": "trividha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रिविधम्"
  },
  {
   "surface_form": "śṛṇu",
   "lemma": "śru",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। तत्रापि पृथक्त्वेनोभयोर्भेदं शृणु।",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "श्रोतुं सावधानो भव",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "शृणु"
  },
  {
   "surface_form": "procyamānam",
   "lemma": "pra-√vac",
   "grammar": "accusative masculine singular present participle pass verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रोच्यमानम्"
  },
  {
   "surface_form": "aśeṣeṇa",
   "lemma": "aśeṣeṇa",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अशेषेण"
  },
  {
   "surface_form": "pṛthaktvena",
   "lemma": "pṛthaktva",
   "grammar": "instrumental neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "विवेकतः धनंजय, दिग्विजये मानुषं दैवं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "प्रोच्यमानं यथावत् श्रृणु",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "हेयोपादेयविवेकेन शृणु श्रोतुं सावधानो भव",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पृथक्त्वेन"
  },
  {
   "surface_form": "dhanañjaya",
   "lemma": "dhanaṃjaya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धनञ्जय"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.72",
   "type": "cross-chapter thematic parallel",
   "score": 0.8986,
   "feature_breakdown": {
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    "theme_graph": 1.0,
    "vocative": 0.0,
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    "lemma_overlap": 10.9329,
    "stem_prefix": 4.0
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  {
   "verse": "18.14",
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   "score": 0.8841,
   "feature_breakdown": {
    "cosine": 0.8541,
    "theme_graph": 0.0,
    "vocative": 0.0,
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   "verse": "7.4",
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   "verse": "2.39",
   "type": "shared-vocabulary echo",
   "score": 0.8796,
   "feature_breakdown": {
    "cosine": 0.8496,
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   "verse": "16.6",
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   "verse": "17.7",
   "type": "shared-vocabulary echo",
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   "feature_breakdown": {
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  {
   "verse": "2.52",
   "type": "shared-vocabulary echo",
   "score": 0.877,
   "feature_breakdown": {
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    "theme_graph": 0.0,
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  {
   "verse": "17.2",
   "type": "shared-vocabulary echo",
   "score": 0.8768,
   "feature_breakdown": {
    "cosine": 0.8468,
    "theme_graph": 0.0,
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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_18.29",
    "anandgiri_18.29"
   ],
   "score": 0.5,
   "english_rendering": "This verse is a sutra-upanyasa (introductory thesis-statement): hear now the threefold distinction (bheda) of buddhi (intellect) and dhrti (resolute steadiness), differentiated according to the three gunas (sattva, rajas, tamas). The teaching will be given asheshena (without remainder, completely) and prthaktvena (with discrimination, not conflated). The address 'Dhananjaya' recalls Arjuna's conquest of vast wealth — Shankara uses the etymology to rouse the student: the one who has subdued external wealth must now discern inner distinctions just as sharply.",
   "divergence_note": "Shankara: 'buddher bhedam dhrtesh caiva bhedam gunatas sattvadigunatah trividham shrnu iti sutropa-nyasah. procyamanam kathyamanam asheshena niravaSheshatah yathavat prthaktvena vivekatas Dhananjaya.'",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.29",
    "vedantadeshika_18.29"
   ],
   "score": 0.5,
   "english_rendering": "Buddhi here is the faculty of viveka-purvaka (discrimination-preceded) nishcaya (firm resolve-as-knowing); dhrti is the capacity to sustain an initiated action even when vighnopanipati (obstacles descend upon it). Both buddhi and dhrti have a threefold differentiation according to the three gunas. Krishna enjoins: hear this bheda prthaktvena (severally, without confusion) and yathavat (as it truly is). For Ramanuja, knowing these distinctions is itself service: the soul that discriminates correctly is fit to perform kainkarya (devoted action) to Bhagavan without the contamination of tamas or rajas.",
   "divergence_note": "Ramanuja: 'buddhir vivekaporvakam nishcayarupam jnanam; dhrtir arabdhayah kriyayah vighnopanipatim api vidhrana-samarthyam; tayoh sattvadi gunatas trividham bheda prthaktvena procyamanam yathavat shrnu.'",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.29",
    "jayatirtha_18.29"
   ],
   "score": 0.5,
   "english_rendering": "*Buddhi* (discerning intelligence) and *dhṛti* (resolute holding) each split into three grades according to *guṇa* (the three strands of *prakṛti*: luminosity, passion, inertia) — so Kṛṣṇa instructs Arjuna: *śṛṇu*, hear them declared fully and separately. Within the Dvaita order, this tripartite division is not merely psychological; it maps onto *taratamya* (graded ontological hierarchy) among *jīvas*. The *tāmasika* *buddhi* belongs to those bound in the deepest *paratantra* (eternally dependent) dependence on *tamas*, incapable of discriminating *dharma* from *adharma*; the *rājasika* *buddhi* belongs to those whose *jīva*-nature is entangled in action-for-fruit; the *sāttvika* *buddhi* belongs to the *jīva* who correctly perceives *pravṛtti* and *nivṛtti*, binding itself to Hari through *bhakti* (devotion) as ontological subordination to *svatantra* (the independently real, self-sufficient) Hari. *Dhṛti* follows the same grading: *sāttvika* *dhṛti* is the steadfast holding that the *jīva* maintains not by its own independence but because *Hari* sustains it from within — the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) remaining unbreached even in the highest *sāttvika* state. Hearing these distinctions — *aśeṣeṇa pṛthaktvena* — is itself an act of *bhakti*-cognition, the *jīva* receiving from the *svatantra* Lord the capacity to distinguish.",
   "divergence_note": "No bhāṣya by Madhva or Jayatīrtha survives for this verse; the reading is voiced directly from Dvaita *siddhānta* applied to the *mūla*.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.29"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha situates this verse within the cumulative trividhya (threefoldness) that has governed the prior sequence: karta (agent), karma (action), and now jnatri (knower) have each been shown as threefold; correspondingly the karana (instrument) too is threefold, and buddhi with dhrti are being introduced as that very karana. The announcement 'hear the bheda of buddhi and dhrti separately' is an invitation into Krsna's lila: to hear with shuddha-sattva (pure existence-joy) is itself prasada (grace bestowed). All threefoldness resolves upward into Krsna's own svabhava.",
   "divergence_note": "Vallabha: 'atha kartrtrivid-hyenaiva jnaturapi traividhyam uktam... buddheh traividhyena karanasyapyuktam iti... buddheh dhrtesh ca gunatas traividhyam pratijanan naha.'",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.29"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara offers only a minimal gloss — 'spashta-arthah' (the meaning is clear) — signaling that the verse is a pratijna (promise/announcement) of the threefold classification to follow and needs no elaborate unpacking at this stage. The verse functions as a pedagogical hinge: Krishna has explained the trividhya of jnana, karma, and karta; now buddhi and dhrti, the inner instruments of spiritual life, will receive the same treatment. For the devotee, merely hearing this announcement attentively is an act of shraddha (faith-attention).",
   "divergence_note": "Sridhara: 'idanim buddheh dhrtesh capi traividhyam pratijaniite -- buddhir iti. spashta-arthah.'",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.29"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana opens with a structural retrospect: jnana, karma, karta have been triply analysed; now the verse announces the same for buddhi and dhrti, both hinted at in the earlier epithet 'dhrtyu-tsaha-samanvita.' He then poses a philosophical question unique to this bhashya: does 'buddhi' here denote vrtti-matra (the mental mode alone) or vrtti-mad-antahkarana (the inner organ bearing that mode)? He resolves: antahkarana-upahita-cidabhasa is the karta; here the upadhi (conditioning adjunct) alone is designated as karana. The separate mention of jnana-shakti (buddhi) and kriya-shakti (dhrti) is upalakshana (synecdochic indication) of all mental vrttis, not parisankhya (exclusive enumeration). The address 'Dhananjaya' rouses the tamasic tendency to laziness: the digvijaya (world-conquest) hero must now conquer inner inertia.",
   "divergence_note": "Madhusudana: 'tadevaM jnanam karma ca karta ca tridhaiiva gunabhedatah iti vyakhyatam. samprati dhrtyutsaha-samanvita ityatra sucitayor buddhi-dhrtyor traividhyam pratijaniite... jnana-shakti-kriya-shaktyu-palakshanarthham natu parisankhyarthham iti rahasyam.'",
   "commentator": "Madhusudana Sarasvati"
  },
  "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": "Dhanañjaya",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "धनञ्जय",
   "role": "supporting",
   "other_verses_in_list": [
    "1.15",
    "4.41",
    "12.9",
    "18.72"
   ]
  }
 ],
 "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",
    "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)",
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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",
    "loci": [
     "procyamānam: pravac -> pra-√vac"
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.011403Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "substitution": "? -> ,",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "Why does Krishna announce the trividhya of buddhi and dhrti separately, after having already classified jnana, karma, and karta — what new explanatory work do these two categories do?",
  "Ramanuja defines buddhi as 'viveka-purvaka-nishcaya' and dhrti as 'vighnopanipati-dharana-samarthya' — how do these two faculties interact when one faces a genuine ethical dilemma that resists clean discrimination?",
  "Madhusudana's philosophical crux: if buddhi is the instrument (karana) rather than the agent (karta), does moral responsibility still attach to its quality — can a tamasic person be held responsible for their tamasic buddhi?",
  "Sridhara calls the verse 'spashta-arthah' (self-evident) while Madhusudana devotes a dense philosophical excursus to it — what does this gap reveal about how different traditions parse the function of a pratijna-verse?",
  "The term 'asheshena prthaktvena' (completely, without conflation) appears in the verse itself — what cognitive or contemplative risk does Krishna seem to be guarding against with this double emphasis on completeness and separation?",
  "Madhva has no commentary here; is the absence itself informative — does Dvaita's doctrine of svabhava-bheda (intrinsic distinctness of souls) make the guna-classification of faculties less philosophically urgent?",
  "How does the address 'Dhananjaya' (conqueror of wealth) function as more than courtesy — Shankara and Madhusudana both parse it etymologically; what motivational claim are they making about the student who must hear this?"
 ],
 "everyday_applications": {
  "advaita": "Before any consequential decision, pause and ask: 'Is my intellect generating genuine viveka (discrimination) right now, or is it producing elaborate rationalisation wrapped in the appearance of clarity?' The Advaita instruction is to observe the buddhi as an object — not to identify with it — and note which guna is currently dominant before acting.",
  "vishishtadvaita": "When an important project faces obstacles mid-stream, the dhrti Ramanuja describes is not mere willpower; it is the capacity sustained by orientation toward Bhagavan. Practically: before resuming after a setback, briefly re-anchor the work as service (kainkarya) rather than personal achievement — this shifts the quality of perseverance from rajasic gritting to sattvic steadiness.",
  "dvaita": "In Dvaita practice, recognising the quality of one's own buddhi is an act of epistemic humility before Hari: 'My judgement here may be tamasic or rajasic; I cannot trust it as the final word.' This recognition itself prevents the worst decisions. The practical discipline is to seek a sattva-aligned teacher or scripture-passage before acting on a strong impulse.",
  "shuddhadvaita": "Vallabha's frame treats the very willingness to hear these distinctions as prasada. The practical application: engage with discriminative study (shravana of scripture-categories) not as self-improvement work but as a response to grace already given. The right inner posture is receptivity, not striving — let the classification land as a gift, not a task.",
  "bhakti": "Sridhara's minimal 'spashta-arthah' is itself instructive: not every teaching requires elaborate commentary; some truths are plain and simply need to be received. In daily life, cultivate the discipline of direct perception — when something is clear, do not manufacture complexity. Shraddha (faith-attention) sometimes means trusting the obvious reading.",
  "advaita-bhakti": "Madhusudana's distinction between vrtti-matra and vrtti-mad-antahkarana has a practical corollary: in any moment of confusion, separate the passing mental mode (vrtti — 'I feel afraid') from the witness-instrument (antahkarana — the capacity to observe that fear). This two-step — name the vrtti, locate its instrument — is the micro-practice his bhashya encodes for daily navigation of inner states."
 },
 "primary_meaning": "Hear the threefold difference of intellect and resolve according to their gunas, Dhananjaya. I will declare each one fully and without conflation."
}