{
  "verse_id": "7.12",
  "mūla": {
    "devanāgarī": "ये चैव सात्त्विका भावा राजसास् तामसाश् च ये | मत्त एवेति तान् विद्धि न त्व् अहं तेषु ते मयि",
    "iast": "ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye | matta eveti tān viddhi na tv ahaṃ teṣu te mayi",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 12",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "ye",
      "lemma": "yad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ये"
    },
    {
      "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": "sāttvikāḥ",
      "lemma": "sāttvika",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सात्त्विकाः"
    },
    {
      "surface_form": "bhāvāḥ",
      "lemma": "bhāva",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भावाः"
    },
    {
      "surface_form": "rājasāḥ",
      "lemma": "rājasa",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "राजसाः"
    },
    {
      "surface_form": "tāmasāḥ",
      "lemma": "tāmasa",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तामसाः"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "ye",
      "lemma": "yad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ये"
    },
    {
      "surface_form": "mattaḥ",
      "lemma": "mad",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मत्तः"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "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": [
        {
          "sense": "सर्वान् समस्तानेव",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "ते मच्छरीरतया मयि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। मदीयप्रकृतिगुणत्रयकार्यत्वात्। एवमपि तेष्वहं न वर्ते। जीववत्तदधीनोऽहं न भवामीत्यर्थः। ते तु मदधीनाः सन्तो मयि वर्तन्त",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "समस्तानेव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "teṣu",
      "lemma": "tad",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "तदधीनः तद्वशः यथा संसारिणः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "न अहं कदाचिद्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "7।12 इति कथमुच्यते इत्यत आह न त्वहमि ति। तदनाधारत्वं तदुपजीवनेन स्थित्यभावः। कुत एतत् इत्यत आह उक्तं चे ति। न केवलं मुक",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "मत्तो जातत्वेऽपि तद्वशस्तद्विकाररूषितो रज्जुखण्ड इव कल्पितसर्पविकाररूषितोऽहं न भवामि संसारीव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तेषु"
    },
    {
      "surface_form": "te",
      "lemma": "tad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "mayi",
      "lemma": "mad",
      "grammar": "locative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मयि"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "9.29",
      "type": "lemma-family resonance",
      "score": 0.9215,
      "feature_breakdown": {
        "cosine": 0.8315,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 18.6241,
        "stem_prefix": 9.0
      }
    },
    {
      "verse": "17.2",
      "type": "long-distance thematic echo",
      "score": 0.9077,
      "feature_breakdown": {
        "cosine": 0.8177,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 14.1156,
        "stem_prefix": 8.0
      }
    },
    {
      "verse": "9.24",
      "type": "lemma-family resonance",
      "score": 0.9069,
      "feature_breakdown": {
        "cosine": 0.8369,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 11.4103,
        "stem_prefix": 7.0
      }
    },
    {
      "verse": "4.9",
      "type": "lemma-family resonance",
      "score": 0.9049,
      "feature_breakdown": {
        "cosine": 0.8249,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.0914,
        "stem_prefix": 8.0
      }
    },
    {
      "verse": "17.4",
      "type": "long-distance thematic echo",
      "score": 0.9021,
      "feature_breakdown": {
        "cosine": 0.8221,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 16.1851,
        "stem_prefix": 7.0
      }
    },
    {
      "verse": "18.20",
      "type": "long-distance thematic echo",
      "score": 0.9008,
      "feature_breakdown": {
        "cosine": 0.8208,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.9164,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "3.17",
      "type": "lemma-family resonance",
      "score": 0.8986,
      "feature_breakdown": {
        "cosine": 0.8186,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.0914,
        "stem_prefix": 8.0
      }
    },
    {
      "verse": "6.21",
      "type": "lemma-family resonance",
      "score": 0.8975,
      "feature_breakdown": {
        "cosine": 0.8175,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.0914,
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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_7.12",
        "anandgiri_7.12"
      ],
      "score": 0.5,
      "english_rendering": "Whatever sāttvika (quality-of-clarity), rājasa (quality-of-agitation), or tāmasa (quality-of-inertia) states arise in beings through the force of their own karma — know all of them as issuing from Me alone. Yet I do not dwell in them as a dependent, bound by their flux as a saṃsārin (worldly-bound soul) is bound. They, by contrast, rest in Me, under My sovereignty. The Lord, being eternally pure, liberated by nature, the inner self of all beings, and free of all guṇa (primary qualities), is paradoxically unrecognised by the very world that flows from Him — this is the compassion Bhagavān reveals.",
      "divergence_note": "Śaṅkara: 'na tu ahaṃ teṣu taddhīnaḥ tadvśaḥ yathā saṃsāriṇaḥ — te punaḥ mayi madvśāḥ madadhīnāḥ' — the asymmetry is total: saṃsārins are owned by the guṇas; the Lord owns but is not owned."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.12",
        "vedantadeshika_7.12"
      ],
      "score": 0.5,
      "english_rendering": "All sāttvika, rājasa, and tāmasa states that stand in the world as objects of enjoyment, as bodies, as sense-faculties, and as their respective causes — know all of them as having arisen from Me. They subsist as My body (mac-charīratayā), held within Me. I, however, do not depend upon them for My own subsistence; the relationship is entirely asymmetrical: I sustain them as ātman (self) sustains śarīra (body), while they contribute nothing to Me. My sole purpose in this play is līlā (divine play) — nothing more.",
      "divergence_note": "Rāmānuja: 'te mac-charīratayā mayi eva avasthitāḥ — mam tu taiḥ na kaścit tathāvidha upakāraḥ, kevalaṃ līlā eva prayojanam' — the śarīra-ātman relation anchors the asymmetry."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.12",
        "jayatirtha_7.12"
      ],
      "score": 0.5,
      "english_rendering": "All three orders of being — sāttvika, rājasa, tāmasa — originate from the Lord, yet Hari is the regulator of the very svabhāva (own-nature) of each, not merely its occasion. The Lord is not bound by any of them: 'tad-āśritaṃ jagat sarvaṃ — na asau kutracid āśritaḥ' (the entire world rests on Him; He rests nowhere). The jīva (individual self) remains eternally distinct, subject to bondage or liberation, while the Lord is the bhoktr (supreme enjoyer) at the subtle level of every sāttvika quality — worshipped through upāsanā (meditative devotion), not collapsed into.",
      "divergence_note": "Madhva cites Gītā-kalpa: 'rasādīnāṃ rasāditva-svabhāvatve tathā ca / sāratve sarva-dharmeṣu viśeṣeṇāpi kāraṇam' — Hari is specifically the inner regulator (niyāmaka) of essence-qualities, not merely their source."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.12"
      ],
      "score": 0.5,
      "english_rendering": "What was said before — 'there is nothing higher than Me' — is here made vivid: even the prakṛta (natural, material) states are from Me, because all guṇas are operations of My own sat-prakṛti (being-nature). I am the primary agent as upādāna (material cause): the guṇas are My creation through direct śakti (power), not through intermediary. Still I do not live in them as the jīva does — dependent and conditioned. They in turn do not subsist in Me directly but in My prakṛti, of which I am the mūla-kartā (root-agent). I am the ground; they are the play.",
      "divergence_note": "Vallabha: 'prākṛtā apy ete matta eva mat-sat-prakṛti-guṇa-kāryatvāt mama ca prakṛtyādi-kāraṇatva-mukhya-kartṛtvam' — the guṇas are sat-prakṛti's operations, making them Kṛṣṇa's without diminishing His transcendence."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.12"
      ],
      "score": 0.5,
      "english_rendering": "Not only the enumerated manifestations, but all sāttvika states such as śama (inner calm) and dama (self-restraint), all rājasa states such as dveṣa (aversion) and darpa (pride), and all tāmasa states such as śoka (grief) and moha (delusion) — arising in beings through their own karma — know all of these as born from Me. They are effects of the threefold guṇas of My prakṛti (primal nature). Even so, I do not reside in them as a jīva does, subservient to their pull. They, remaining under My sovereignty, dwell in Me.",
      "divergence_note": "Śrīdhara: 'madīya-prakṛti-guṇa-traya-kāryatvāt — jīvavat tadadhīno'haṃ na bhavāmītyarthaḥ' — the guṇas are My prakṛti's effects; I am never their subordinate as the jīva is."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.12"
      ],
      "score": 0.5,
      "english_rendering": "Why enumerate further? All bhāvas (mental modifications) — sāttvika ones like śama (calm), rājasa ones like harṣa (elation) and darpa (pride), and tāmasa ones like śoka (grief) and moha (delusion) — arising in beings through avidyā (ignorance) and karma: know all of them as issuing from Me. The eva (only) here marks total scope. As for My relation to them: just as a rope does not become defiled by the superimposed serpent, I am not tainted by these guṇa-modifications. They, however, are superimposed upon Me — their very sattā (existence) and sphūrti (luminosity) are borrowed from Me, as the serpent's apparent reality is borrowed from the rope.",
      "divergence_note": "Madhusūdana: 'rajju-khaṇḍa iva kalpita-sarpa-vikāra-rūṣito'haṃ na bhavāmi — te tu madadhīna-sattā-sphūrtikāḥ' — the rope-snake metaphor becomes the precision instrument for the Advaita-bhakti resolution."
    }
  },
  "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": "जानना",
      "role": "supporting",
      "other_verses_in_list": [
        "3.3",
        "4.18"
      ]
    },
    {
      "list": "मत्त एव",
      "role": "supporting",
      "other_verses_in_list": [
        "10.5"
      ]
    },
    {
      "list": "मानना",
      "role": "supporting",
      "other_verses_in_list": [
        "3.3"
      ]
    },
    {
      "list": "विद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.17",
        "3.15",
        "3.32",
        "4.13",
        "4.14",
        "4.32",
        "4.34",
        "6.2",
        "7.5",
        "7.10",
        "10.24",
        "10.27",
        "10.41",
        "13.2",
        "13.19",
        "13.26",
        "14.7",
        "14.8",
        "15.12",
        "17.12",
        "18.20",
        "18.21"
      ]
    },
    {
      "list": "सदसच्चाहमर्जुन",
      "role": "supporting",
      "other_verses_in_list": [
        "10.20"
      ]
    },
    {
      "list": "सात्त्विक",
      "role": "supporting",
      "other_verses_in_list": [
        "12.11",
        "14.16",
        "17.2",
        "17.4",
        "17.8",
        "17.11",
        "17.17",
        "17.20",
        "18.9",
        "18.20",
        "18.23",
        "18.26",
        "18.30",
        "18.33",
        "18.37"
      ]
    }
  ],
  "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": [
          "viddhi: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If all three guṇas — including the tāmasa states of grief and delusion — originate from the Lord, does that make the Lord the author of ignorance (avidyā)? How do the schools resolve this without making liberation meaningless?",
    "Śaṅkara, Rāmānuja, and Madhva all affirm the asymmetry — the world rests in the Lord but the Lord does not rest in the world. What is actually at stake in that asymmetry for the practitioner who is still caught in tāmas?",
    "Madhusūdana's rope-snake analogy says the guṇas borrow their reality from Brahman. Does this make the path of practice (sādhana) more urgent or less — if the bondage is only superimposed, why bother removing it?",
    "Rāmānuja insists the world is the Lord's śarīra (body) and serves no purpose for Him beyond līlā (play). What ethical responsibility does a practitioner carry if their suffering is, from the highest view, the Lord's play?",
    "Madhva's Gītā-kalpa quotes establish Hari as specifically the inner regulator of rasa (essence-quality). Does this mean sāttvika qualities are more directly 'of Hari' than tāmasa ones — and if so, does the spiritual path simply mean increasing sattva?",
    "Vallabha locates the guṇas as operations of sat-prakṛti, not māyā. Does this make the material world ontologically positive in Puṣṭi-mārga in a way the other schools resist?",
    "The verse ends 'na tv ahaṃ teṣu te mayi' — I am not in them; they are in Me. Why does Kṛṣṇa state His own non-entanglement before assuring Arjuna of the world's dependence? What rhetorical or soteriological work does this sequence do?"
  ],
  "everyday_applications": {
    "advaita": "When you notice a mood — irritability, clarity, heaviness — pause and recognize it as a guṇa-modification arising from karma, not as 'you.' The Advaita move: observe the state without owning it. Śaṅkara's point is that the saṃsārin becomes owned by every mood; the jñānin (one who knows) watches moods arise and dissolve without becoming their captive. Practice: name the guṇa present ('this is tamas — inertia arising') and ask who is watching it.",
    "viśiṣṭādvaita": "Treat every situation — including unpleasant rājasa conflicts at work or tāmasa fatigue at home — as arising within the Lord's body, sustained by His will for no purpose other than His own play. This is not resignation; it is recognition that the Lord is structurally unaffected. Rāmānuja's application: since I am part of His body, my own distress is real within that body — I can address it — but I need not conclude the cosmos is hostile to me.",
    "dvaita": "Madhva's insight that Hari is the inner regulator of every sāttvika quality means that whenever you act from genuine goodness — patience, honesty, generosity — you are operating in Hari's direct domain. Cultivate those qualities not as self-improvement but as upāsanā (worship). The tāmasa and rājasa states are also from Him, but He is not their intimate regulator in the same way — so the practical aim is to migrate conduct toward the sāttvika where His presence is most immediately available.",
    "śuddhādvaita": "In Puṣṭi-mārga, even the 'bad day' — lethargy, irritation, desire — is Kṛṣṇa's sat-prakṛti in motion. The practitioner's response is not to fight the guṇa but to offer it back: 'this agitation is Your doing; I return it to You.' Vallabha's mūla-kartā (root-agent) framing removes the guilt architecture entirely. The practice is arpana (surrender of the state itself), not suppression of it.",
    "bhakti": "Śrīdhara's reading is the most practically direct: sāttvika states (śama, dama — composure, restraint) are from the Lord; so are rājasa states (pride, aversion) and tāmasa states (grief, delusion). This demolishes the tendency to take pride in sāttvika moods ('I am calm today — I am progressing') and despair over tāmasa ones. All three are equally His. The bhakta's job is not to manufacture sattva but to keep referring every state back to its source, which is Bhagavān.",
    "advaita-bhakti": "Madhusūdana's rope-snake image is directly usable in daily life: the fear, elation, or heaviness you experience is real as experience — the serpent is genuinely frightening — but it has no substance apart from the rope (Brahman). The practical move is two-stage: first, feel it fully without suppression (bhakti — the serpent is real to the devotee); then see through it to the rope (jñāna — it was Brahman all along). Neither step alone is complete. This is why Madhusūdana's synthesis is not compromise but a sequential path within a single verse."
  },
  "primary_meaning": "Know that every state in the world, whether clear, agitated, or dull, comes from Me alone, yet I am not in them; they rest in Me."
}