{
  "verse_id": "7.20",
  "mūla": {
    "devanāgarī": "कामैस् तैस् तैर् हृत-ज्ञानाः प्रपद्यन्ते ऽन्य-देवताः | तं तं नियमम् आस्थाय प्रकृत्या नियताः स्वया",
    "iast": "kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ | taṃ taṃ niyamam āsthāya prakṛtyā niyatāḥ svayā",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 20",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "kāmaiḥ",
      "lemma": "kāma",
      "grammar": "instrumental masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कामैः"
    },
    {
      "surface_form": "taiḥ",
      "lemma": "tad",
      "grammar": "instrumental masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तैः"
    },
    {
      "surface_form": "taiḥ",
      "lemma": "tad",
      "grammar": "instrumental masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तैः"
    },
    {
      "surface_form": "hṛta",
      "lemma": "√hṛ",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हृत"
    },
    {
      "surface_form": "jñānāḥ",
      "lemma": "jñāna",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानाः"
    },
    {
      "surface_form": "prapadyante",
      "lemma": "pra-√pad",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "अन्यदेवताः प्राप्नुवन्ति वासुदेवात् आत्मनः अन्याः देवताः तं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम् आस्थाय आश्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "ता एव आश्रित्य अर्चयन्ते।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "ते सिद्धिं प्राप्यान्ते तरन्ति अनावृतवस्तुमहिम्नस्तथात्वादित्युक्तम्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "भजन्ते तत्तत्क्षुद्रफलप्राप्तीच्छया क्षुद्रदेवतामध्येऽपि केचित्कांचिदेव भजन्ते स्वया प्रकृत्या नियता असाधारणया पूर्वाभ्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रपद्यन्ते"
    },
    {
      "surface_form": "anya",
      "lemma": "anya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्य"
    },
    {
      "surface_form": "devatāḥ",
      "lemma": "devatā",
      "grammar": "accusative feminine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "तं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम् आस्थाय आश्रित्य प्रकृत्या स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "देवताः"
    },
    {
      "surface_form": "tam",
      "lemma": "tad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तम्"
    },
    {
      "surface_form": "tam",
      "lemma": "tad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तम्"
    },
    {
      "surface_form": "niyamam",
      "lemma": "niyama",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आस्थाय तत्तद्देवताविशेषमात्रप्रीणनाय असाधारणं नियमम् आस्थाय प्रपद्यन्ते ता",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "नियमम्"
    },
    {
      "surface_form": "āsthāya",
      "lemma": "āsthā",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "आश्रित्य प्रकृत्या स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नियताः नियमिताः स्वया आत्मीयया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तत्तद्देवताविशेषमात्रप्रीणनाय असाधारणं नियमम् आस्थाय प्रपद्यन्ते ता",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आस्थाय"
    },
    {
      "surface_form": "prakṛtyā",
      "lemma": "prakṛti",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नियताः नियमिताः स्वया आत्मीयया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "पापवासनया गुणमयभावविषयया नियता नित्यान्विताः तैः तैः स्ववासनानुरूपैः गुणमयैः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "स्वभावेन",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "राजसतामसस्वभावेन नियता बद्धा मदीयया (स्वनिष्ठया मायया) वा बद्धाः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "पूर्वाभ्यासवासनया नियताः सन्तो देवताविशेषं भजन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "नियता असाधारणया पूर्वाभ्यासवासनया वशीकृताः सन्तः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रकृत्या"
    },
    {
      "surface_form": "niyatāḥ",
      "lemma": "ni-√yam",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "नियमिताः स्वया आत्मीयया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सन्तो देवताविशेषं भजन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "नियताः"
    },
    {
      "surface_form": "svayā",
      "lemma": "sva",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मीयया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "प्रकृत्या पापवासनया गुणमयभावविषयया नियता नित्यान्विताः तैः तैः स्ववासनानुरूपैः गुणमयैः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रकृत्या राजसतामसस्वभावेन नियता बद्धा मदीयया (स्वनिष्ठया मायया) वा बद्धाः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "प्रकृत्या नियता असाधारणया पूर्वाभ्यासवासनया वशीकृताः सन्तः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "स्वया"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "3.33",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "5.16",
      "type": "cross-chapter thematic parallel",
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      "feature_breakdown": {
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    },
    {
      "verse": "2.61",
      "type": "shared-vocabulary echo",
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    },
    {
      "verse": "4.39",
      "type": "cross-chapter thematic parallel",
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      "feature_breakdown": {
        "cosine": 0.8536,
        "theme_graph": 1.0,
        "vocative": 0.0,
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        "lemma_overlap": 4.0767,
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    },
    {
      "verse": "4.42",
      "type": "cross-chapter thematic parallel",
      "score": 0.8835,
      "feature_breakdown": {
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    },
    {
      "verse": "3.41",
      "type": "cross-chapter thematic parallel",
      "score": 0.8835,
      "feature_breakdown": {
        "cosine": 0.8435,
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    },
    {
      "verse": "13.35",
      "type": "long-distance thematic echo",
      "score": 0.881,
      "feature_breakdown": {
        "cosine": 0.841,
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    },
    {
      "verse": "4.34",
      "type": "cross-chapter thematic parallel",
      "score": 0.881,
      "feature_breakdown": {
        "cosine": 0.841,
        "theme_graph": 1.0,
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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_7.20",
        "anandgiri_7.20"
      ],
      "score": 0.5,
      "english_rendering": "Those whose discernment (viveka-vijñāna) has been stolen by desires for sons, cattle, heaven, and the like — by those very desires — take refuge in deities other than Vāsudeva, who is the Self. They observe whichever specific regimen (niyama) is prescribed for the worship of a given deity, driven by the particular saṃskāras accumulated across prior births. The tragedy is not the desire itself but the theft of discrimination: when vijñāna is lost, the devotee mistakes a partial manifestation for the Whole.",
      "divergence_note": "hṛtajñānāḥ = apahṛta-viveka-vijñānāḥ; prakṛtyā = janmāntarārjita-saṃskāra-viśeṣeṇa — both phrases lifted directly from Śaṅkara's bhāṣya prose.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.20",
        "vedantadeshika_7.20"
      ],
      "score": 0.5,
      "english_rendering": "All worldly persons are perpetually bound (nityānvitāḥ) by their own nature (svā prakṛti) — a nature shot through with pāpa-vāsanā and the guṇa-constituted field of desire. Their knowledge of the Lord's true form (mat-svarūpa-viṣaya-jñāna) is thereby displaced, and they approach deities who are other than Bhagavān — mere Indra and the like — adopting those rituals that are unique to each deity's propitiation. Unlike Śaṅkara, Rāmānuja reads the binding as a relational severing from Bhagavān's own svarūpa, not merely loss of abstract discrimination.",
      "divergence_note": "hṛta-mat-svarūpa-viṣaya-jñānāḥ and kevala-indrādi-devatāḥ are Rāmānuja's own formulations; tad-tad-devatā-viśeṣa-mātra-prīṇanāya distinguishes localized propitiation from universal worship.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.20",
        "jayatirtha_7.20"
      ],
      "score": 0.5,
      "english_rendering": "The word prakṛti (nature) here means svabhāva — one's constitutional temperament — and Madhva's gloss explicitly equates svabhāva with saṃskāra and vāsanā, citing the lexical authority that 'svabhāvaḥ prakṛtiś caiva saṃskāro vāsaneti ca.' The jīva's eternal distinctness from Hari means that to worship another deity is not mere confusion but an ontological misplacement of dependent love. The bhāṣya is terse; detailed elaboration of svabhāva mechanics is the entire contribution.",
      "divergence_note": "Madhva's bhāṣya is minimal — one sūtra-like gloss — supplying only the fourfold equation: svabhāvaḥ = prakṛtiḥ = saṃskāraḥ = vāsanā, citing śabda-pramāṇa.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.20"
      ],
      "score": 0.5,
      "english_rendering": "Those who do not take refuge in Kṛṣṇa — whose transcendent glory (alaukika-mahimā) remains unveiled — are of the āsura disposition and thus fall toward other deities. Bound by the rājasa-tāmasa tendency that is either their own svabhāva or is Kṛṣṇa's own māyā (madīyayā svaniṣṭhayā māyayā), they are deluded by worldly desires (kāma, moha) and continue cycling in saṃsāra. Vallabha uniquely frames the binding as Kṛṣṇa's own māyā-śakti at work — the binding force is thus not merely karmic residue but the Lord's own līlā-power of concealment.",
      "divergence_note": "Vallabha's āsuramārgīya framing and the double reading of 'svayā prakṛtyā' as either personal rājasa-tāmasa nature or 'madīyayā māyayā' are drawn directly from his bhāṣya.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.20"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara draws a clean distinction: the kāmī (desire-filled) who still worship the Supreme Lord (paramēśvara) gradually attain liberation as their desires are fulfilled and drop away. But those who are utterly rājasic or tāmasic — overwhelmed by desire — worship minor (kṣudra) deities: ghosts, spirits, yakṣas, and the like. They adopt fasts and observances specific to each such deity, driven by the vāsanā of prior practice, and they continue cycling in saṃsāra.",
      "divergence_note": "Śrīdhara's bhāṣya is substantive and clean; his phrase kṣudra-bhūta-preta-yakṣādi-devatā and the contrast between paramēśvara-worship and kṣudra-devatā-worship give the rendering its organizing spine.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.20"
      ],
      "score": 0.5,
      "english_rendering": "Even though the desire-filled (sakāma) and the difference-perceiving (bheda-darśin) are equally present in both groups — the Lord's own devotees (ārtādi-trayaṃ) and the worshippers of minor deities — the former are nonetheless exalted because they ultimately reach mokṣa by graduated stages, while the latter obtain only petty fruits and re-enter saṃsāra. The specific kāmas here are magical-operative desires (mohana, stambhana, ākarṣaṇa, vaśīkaraṇa, māraṇa, uccāṭana) that Bhagavat-sevā cannot deliver — precisely because those are kṣudra goals. The binding agent is the pūrva-abhyāsa-vāsanā that has turned the antaḥkaraṇa away from Vāsudeva toward those minor deities.",
      "divergence_note": "Madhusūdana's list of six abhicāra-type desires (mohana through uccāṭana) and the antaḥkaraṇa-turned-away formulation are distinctive to his bhāṣya and mark his synthetic voice clearly.",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
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      "list": "ज्ञान",
      "role": "supporting",
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        "12.13",
        "12.14",
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        "14.2",
        "14.6",
        "14.8",
        "14.9",
        "14.11",
        "14.16",
        "14.17",
        "15.10",
        "15.15",
        "16.1",
        "16.4",
        "16.15",
        "18.18",
        "18.19",
        "18.20",
        "18.21",
        "18.42",
        "18.50",
        "18.63",
        "18.70",
        "18.72"
      ]
    },
    {
      "list": "प्रकृति",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.5",
        "3.28",
        "3.33",
        "4.6",
        "5.10",
        "7.4",
        "7.5",
        "9.7",
        "9.8",
        "9.10",
        "9.12",
        "9.13",
        "11.51",
        "13.19",
        "13.20",
        "13.21",
        "13.23",
        "13.35",
        "14.5",
        "15.7",
        "18.40",
        "18.59"
      ]
    },
    {
      "list": "प्रपद्यन्ते",
      "role": "supporting",
      "other_verses_in_list": [
        "4.11",
        "7.14",
        "7.15"
      ]
    }
  ],
  "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": [
          "hṛta: hṛ -> √hṛ",
          "prapadyante: prapad -> pra-√pad",
          "niyatāḥ: niyam -> ni-√yam"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Is the verse describing a moral failure or a cognitive one — and does Śaṅkara's 'stolen discrimination' reading settle that question, or does Madhusūdana's desire-topology reopen it?",
    "Vallabha reads 'svayā prakṛtyā' as potentially Kṛṣṇa's own māyā binding the worshipper — if the Lord is the binding agent, what does that do to ordinary notions of free will and moral responsibility?",
    "Rāmānuja inserts 'mat-svarūpa-viṣaya-jñāna' where Śaṅkara has 'viveka-vijñāna' — is the lost knowledge soteriological-relational (knowing the Lord's nature) or epistemological-discriminative (knowing Self from non-Self)?",
    "Madhusūdana lists abhicāra-type desires (magical operations) as paradigm cases — does that imply the verse is originally targeting a tantric or ritual-magic milieu, and if so how should we read 'niyama' (vow/regimen)?",
    "Śrīdhara distinguishes kāmī devotees of the Supreme from kāmī devotees of minor deities, reserving saṃsāra-continuation only for the latter — does this produce a more pastoral, less absolutist reading than Śaṅkara's, and at what doctrinal cost?",
    "All six schools converge on prakṛti-as-vāsanā as the mechanism of binding — does this imply the Gītā's anthropology is fundamentally habit-theoretic rather than metaphysical-essentialist?",
    "The verse speaks of 'tāṃ tāṃ niyamam āsthāya' — observance of this-or-that regimen — as a marker of the misdirected devotee; is structural rule-following itself being coded as a warning sign, and how would each school handle that implication?"
  ],
  "everyday_applications": {
    "advaita": "When you notice yourself performing a ritual or practice in order to secure a specific outcome — a promotion, a relationship, a health result — pause and ask whether the practice is feeding discrimination (viveka) or replacing it. Śaṅkara's point is not that desire-motivated action is wicked but that it progressively erodes the very faculty (vijñāna) that could eventually see through the seeking. Use desire-motivated practice as a diagnostic: what specific piece of discernment has this desire displaced?",
    "viśiṣṭādvaita": "Rāmānuja's reading suggests that the problem is relational, not merely cognitive — the devotee's knowledge of 'what the Lord actually is' has been displaced by desire. In daily life this translates to checking whether your service (kainkarya) is addressed to the full reality of a person or situation, or only to a fragment of it that serves your current want. Desire narrows the beloved into a function; the counter-practice is to keep the complete svarūpa of the other in view even when engaging with a partial need.",
    "dvaita": "Madhva's fourfold gloss (svabhāva = prakṛti = saṃskāra = vāsanā) is a precise inventory: your habitual responses are the sedimented record of prior choices. The practical application is genealogical — when a strong preference or aversion arises, ask 'is this mine, or is this a saṃskāra deposited by circumstances I no longer inhabit?' The distinction between Hari and jīva maps onto the distinction between what you actually are and what habit has convinced you that you are.",
    "śuddhādvaita": "Vallabha's reading that the binding itself may be Kṛṣṇa's own māyā-concealment reframes the experience of being stuck in a compulsive pattern: this is not purely your failing but a feature of the play (līlā). The practical corollary is to neither dramatize the bondage nor deny it, but to bring the small, kṣudra desire directly into the orbit of Kṛṣṇa's presence — not by suppressing it but by offering even the desire as part of the ongoing bhajana. Puṣṭi-mārga replaces willpower with grace-invitation.",
    "bhakti": "Śrīdhara's pastoral distinction is actionable: even desire-driven worship of the Supreme is a step on the path (kāmān prāpya śanair mucyante). If someone around you is pursuing a petty or self-serving religious practice, Śrīdhara's framework suggests the question is not 'is this impure?' but 'is their object of worship large enough to eventually exhaust and dissolve the desire?' The intervention is not to correct their desire but to redirect it toward a larger object — the pratīka (partial manifestation) that has enough depth to eventually show its ground.",
    "advaita-bhakti": "Madhusūdana's list of abhicāra desires — domination, immobilization, compulsion, subjugation — names a category of wanting that is structurally incompatible with liberation because it requires the other to be an object rather than a subject. The modern equivalent is any project of control-through-technique: using practices, information, or relationships as levers to produce a predetermined outcome in another person. His synthesis says: even if you are desire-driven and dualistic in your perception, keep the object large enough that the practice cannot be completed without eventually cracking the instrumentalizing intention."
  },
  "primary_meaning": "Those whose judgment has been carried off by desires take refuge in lesser gods, following whatever rites belong to each, driven by their own accumulated nature."
}