{
 "verse_id": "9.22",
 "mūla": {
  "devanāgarī": "अनन्याश् चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योग-क्षेमं वहाम्य् अहम्",
  "iast": "ananyāś cintayanto māṃ ye janāḥ paryupāsate | teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmy aham",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 22",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "an",
   "lemma": "an",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्"
  },
  {
   "surface_form": "anyāḥ",
   "lemma": "anya",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्याः"
  },
  {
   "surface_form": "cintayantaḥ",
   "lemma": "√cintay",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चिन्तयन्तः"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "ye",
   "lemma": "yad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ये"
  },
  {
   "surface_form": "janāḥ",
   "lemma": "jana",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "संन्यासिनः पर्युपासते, तेषां परमार्थदर्शिनां नित्याभियुक्तानां सतताभियोगिनां योगक्षेमं योगः अप्राप्तस्य प्रापणं क्षेमः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "पर्युपासते सर्वकल्याणगुणान्वितं सर्वविभूतियुक्तं मां परित उपासते अन्यूनम् उपासते तेषां नित्याभियुक्तानां मयि नित्याभियो",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "साधनचतुष्टयसंपन्नाः संन्यासिनः परि सर्वतोऽनवच्छिन्नतया पश्यन्ति ते मदनन्यतया कृतकृत्या एवेति शेषः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "जनाः"
  },
  {
   "surface_form": "paryupāsate",
   "lemma": "√paryupās",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": ", तेषां परमार्थदर्शिनां नित्याभियुक्तानां सतताभियोगिनां योगक्षेमं योगः अप्राप्तस्य प्रापणं क्षेमः तद्रक्षणं तदुभयं वहामि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "सर्वकल्याणगुणान्वितं सर्वविभूतियुक्तं मां परित उपासते अन्यूनम् उपासते तेषां नित्याभियुक्तानां मयि नित्याभियोगं काङ्क्षम",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पर्युपासते"
  },
  {
   "surface_form": "teṣām",
   "lemma": "tad",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेषाम्"
  },
  {
   "surface_form": "nitya",
   "lemma": "nitya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नित्य"
  },
  {
   "surface_form": "abhiyuktānām",
   "lemma": "abhi-√yuj",
   "grammar": "genitive masculine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभियुक्तानाम्"
  },
  {
   "surface_form": "yoga",
   "lemma": "yoga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योग"
  },
  {
   "surface_form": "kṣemam",
   "lemma": "kṣema",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "क्षेमम्"
  },
  {
   "surface_form": "vahāmi",
   "lemma": "√vah",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वहामि"
  },
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "8.14",
   "type": "cross-chapter thematic parallel",
   "score": 0.9534,
   "feature_breakdown": {
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   "verse": "12.6",
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   "score": 0.9354,
   "feature_breakdown": {
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   "verse": "7.17",
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   "feature_breakdown": {
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   "verse": "10.10",
   "type": "cross-chapter thematic parallel",
   "score": 0.8985,
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   }
  },
  {
   "verse": "18.55",
   "type": "lemma-family resonance",
   "score": 0.8947,
   "feature_breakdown": {
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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_9.22",
    "anandgiri_9.22"
   ],
   "score": 0.5,
   "english_rendering": "Those who are ananyah (non-separate) — who have realized the Supreme Lord Nārāyaṇa as their very ātman and thus ceased to conceive any object of meditation apart from That — Śaṅkara distinguishes these from ordinary devotees: other bhaktas still strive for their own yogakṣema (acquisition and preservation of worldly needs), but the paramārthadarśins (seers of ultimate truth) do not seek even their own survival, being solely śaraṇāgata (surrendered) in Bhagavān. Because the jñānī is ātmaiva (verily the Self of the Lord), the Lord bears their yogakṣema without any effort on their part — not as a patron rewards a petitioner, but as one sustains one's own body.",
   "divergence_note": "Śaṅkara: ananyā apṛthagbhūtāḥ — 'not other, not become separate'; and the contrast: anye bhaktāḥ ātmārthaṃ svayamapi yogakṣemam īhante — 'other devotees still seek their own welfare themselves,' whereas these do not."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.22",
    "vedantadeshika_9.22"
   ],
   "score": 0.5,
   "english_rendering": "The ananyāḥ here are those for whom maccintana (meditation on Me) is not instrumental but constitutive of their very ātmadhāraṇā (self-sustenance): they cannot hold themselves together except through constant upāsanā of the Lord replete with all auspicious qualities and universal sovereignty. Rāmānuja reads paryupāsate as 'worship from all sides, without diminution' — the devotee surrounds the Lord with awareness as a garland surrounds a form. For these nityābhiyuktāḥ (perpetually yoked), the Lord personally bears both yoga (attainment of Himself as the supreme goal, apunarāvṛtti — non-return) and kṣema (the preservation of that attainment forever).",
   "divergence_note": "Rāmānuja: ananyaprayojanāḥ maccintanena vinā ātmadhāraṇālābhāt — 'those for whom there is no other purpose, because self-sustenance cannot be obtained without meditation on Me'; mataprāptilakṣaṇaṃ yogam apunarāvṛttirūpaṃ kṣemaṃ ca vahāmi."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.22",
    "jayatirtha_9.22"
   ],
   "score": 0.5,
   "english_rendering": "Madhva anchors ananyatva in the strict sense of sarvam parityajya — having abandoned all other objects of mind, thinking of the pure, primordial Lord alone; he cites the Gautama-khila and the Mokṣadharma to establish that such concentration on Hari is achievable only by the ekāntin (the one-pointed devotee) who is samāhita (composed in mind). The Lord is visible, dṛśyamaṇḍala, to such a concentrated worshipper after long sādhana. Yogakṣema here is borne by Hari precisely because the jīva is inherently dependent (paratantra) and cannot achieve anything of ultimate worth independently — the Lord's bearing of yogakṣema is the ontological expression of that eternal asymmetry.",
   "divergence_note": "Madhva cites: sarvam parityajya manogtam yad vinā devam kevalam śuddham ādyam / ye cintayantīha tam eva dhīrā ananyās te devam evāviśanti; and kāmaṃ kālena mahatā ekāntitvāt samāhitaiḥ śakyo draṣṭuṃ sa bhagavān."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.22"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reveals that Bhagavān has opened three paths — through mind, speech, and His own svarūpa — but within those, only two are accepted by jīvas: the maryādā-mārga (path of disciplined effort) and the puṣṭi-mārga (path of grace alone). The ananyāḥ of this verse are specifically those who receive Kṛṣṇa's grace without the necessity of sādhana: bhakti in the puṣṭi-mārga is a kalpataru (wish-granting tree) that produces all results others achieve through jñāna, vairāgya, yoga, and tapas. Yogakṣema here therefore means: in this world, the material provisions needed for sevā (dhana, dhānya, vastra — wealth, grain, clothing); and in the next, the ultimate kṣema of mokṣa — both borne solely by Bhagavān's sovereign icchā (will), not by the devotee's effort.",
   "divergence_note": "Vallabha: puṣṭimārge tv aṅgīkṛtānām kevala-anugraheṇaiva na sādhanāpekṣayeti niścayaḥ; and the Bhāgavata citation: yat karmabhir yat tapasā jñānavairāgyataś ca yat / yogena dānadharmeṇa... sarvam madbhaktiyogena madbhakto labhate 'ñjasā."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.22"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara reads ananyatva straightforwardly as 'those for whom there is no object of worship, desire, or meditation apart from Me': no anyat kāmyam (desired thing), no devatāntara (other deity). For these sarvadā madekamiṣṭhāḥ (always exclusively devoted to Me), Bhagavān carries both dhana-ādi-lābha (acquisition of wealth and necessities — yoga) and their preservation (kṣema), and beyond these, mokṣa itself — even though they have not prayed for it. The phrase tair aprārthitam api ('even though not requested by them') is Śrīdhara's distinctive note: pure bhakti receives the supreme gift unasked.",
   "divergence_note": "Śrīdhara: nāsti madvyatirekeṇānyat kāmyaṃ bhajanīyaṃ devatāntaraṃ yeṣāṃ; yogaṃ dhanādilābhaṃ kṣemaṃ ca tatpālanaṃ mokṣaṃ vā taiḥ aprārthitam apy aham eva vahāmi."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.22"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana synthesizes: the ananyāḥ are the sarvādvaitadarśins — those for whom no object of 'difference-vision' exists anywhere, who have realized that Vāsudeva alone is the sarvātman (Self of all) and that nothing exists apart from Him. These are saṃnyāsins equipped with sādhanacatuṣṭaya (the fourfold qualification for Vedāntic inquiry), seeing the Lord pari, from all sides, without limitation. What distinguishes their yogakṣema from ordinary devotees: for others, the Lord produces the effort (prayatna) in them and through that effort bears their welfare; for the jñānins, the Lord bears their welfare directly, without producing effort in them at all — because they have entirely ceased to be agents distinct from Him.",
   "divergence_note": "Madhusūdana: anye ananyatayā kṛtakṛtyā eva; and the key distinction: anyeṣāṃ prayatnam utpādya tadvārā vahati / jñānināṃ tu tadarthaṃ prayatnam anutpādya vahati iti viśeṣaḥ."
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
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    "9.13",
    "9.30",
    "11.54",
    "12.6"
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  },
  {
   "list": "क्षेम",
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    "2.45"
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  },
  {
   "list": "चिन्तन",
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    "3.37"
   ]
  },
  {
   "list": "नित्य",
   "role": "supporting",
   "other_verses_in_list": [
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    "2.12",
    "2.14",
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    "2.20",
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    "8.14",
    "9.6",
    "9.14",
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    "10.9",
    "11.52",
    "12.2",
    "13.9",
    "13.11",
    "15.5",
    "18.52"
   ]
  },
  {
   "list": "पर्युपासते",
   "role": "supporting",
   "other_verses_in_list": [
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    "12.1",
    "12.3",
    "12.4",
    "12.20"
   ]
  },
  {
   "list": "युक्त",
   "role": "supporting",
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    "3.26",
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    "5.6",
    "5.7",
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    "5.12",
    "5.21",
    "5.23",
    "5.26",
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    "6.14",
    "6.17",
    "6.18",
    "6.29",
    "6.47",
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    "7.18",
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    "8.10",
    "8.14",
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    "12.1",
    "12.2",
    "15.14",
    "17.5",
    "17.17",
    "18.28",
    "18.51"
   ]
  }
 ],
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   "z": 0.2,
   "h": 0.0,
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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",
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    "bg-vallabha",
    "bg-jayatirtha",
    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
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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",
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    "scope": "word_by_word[].lemma",
    "loci": [
     "cintayantaḥ: cintay -> √cintay",
     "paryupāsate: paryupās -> √paryupās",
     "abhiyuktānām: abhiyuj -> abhi-√yuj",
     "vahāmi: vah -> √vah"
    ]
   },
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.075349Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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"
   }
  ]
 },
 "so_what_questions": [
  "When the Lord says 'I bear their yogakṣema,' what does this imply about the relationship between human effort and divine provision — is effort rendered unnecessary, or is it transformed into something else?",
  "Śaṅkara distinguishes ananyāḥ (those who see no separation) from ordinary devotees who still work for their own welfare — what does it actually feel like, in practice, to stop seeking one's own yogakṣema?",
  "Vallabha argues bhakti in the puṣṭi-mārga requires no sādhana whatsoever and produces all results jñāna and tapas could produce — what criterion then distinguishes a genuinely puṣṭi-mārga devotee from someone who is merely idle?",
  "Rāmānuja reads paryupāsate as surrounding the Lord 'without diminution' — what prevents constant meditation from becoming a form of possessiveness or clinging disguised as worship?",
  "Madhusūdana inserts the qualifier 'produces no effort in them' for jñānins — what would a day in the life of such a person look like? Would an observer see any outward difference from an ordinary householder?",
  "All six schools agree the Lord bears yogakṣema for the ananyāḥ — yet material calamities demonstrably befall sincere practitioners. How does each school account for this without retreating to 'their bhakti was insufficient'?",
  "The verse says 'those who think of Me constantly' — but Madhva requires long sādhana before the Lord becomes dṛśyamaṇḍala (visibly accessible). Does constant thinking precede or follow direct vision, and does the answer differ by school?"
 ],
 "everyday_applications": {
  "advaita": "When your attention fragments across emails, appointments, and others' opinions of you, notice that this fragmentation is itself the 'seeking of yogakṣema on one's own.' The Advaita practitioner's work is not to manage that fragmentation better but to recognize the one awareness in which all those objects appear — the moment that recognition is stable, the scrambling for security simply loses its compulsive charge.",
  "viśiṣṭādvaita": "Treat your daily work — cooking, writing, conversations — as paryupāsana: surrounding the Lord from all sides without gap. Rāmānuja's practitioner does not wall off 'spiritual time' from 'ordinary time'; instead, the quality of attention that recognizes Bhagavān's qualities (kalyāṇaguṇāḥ) in every encounter is itself the yogakṣema the Lord is preserving.",
  "dvaita": "Madhva's instruction is structurally clear: sarvam parityajya manogtam — clear the mental agenda first, then everything else. Before an important decision, deliberately set down ambition, anxiety, and preference for five minutes and turn the mind toward Hari alone. The clarity that follows is not your intelligence; it is the Lord's vision loaned to a paratantra (dependent) jīva who has made room for it.",
  "śuddhādvaita": "Vallabha's puṣṭi-mārga practitioner keeps a simple test: am I doing this to earn Kṛṣṇa's favor, or because Kṛṣṇa's favor has already moved me to do it? The first orientation puts you back in maryādā-mārga (effort-path); the second is the puṣṭi experience. In household life this means receiving good fortune — a raise, a healing, an unexpected kindness — as Kṛṣṇa's līlā-prasāda already flowing, not as evidence that your sādhana worked.",
  "bhakti": "Śrīdhara's tair aprārthitam api ('even without their asking') suggests a practice of releasing petitionary prayer: rather than listing what you want Bhagavān to provide, simply remain in the posture of the ananyāḥ — 'there is no other object of longing for me.' Sit with that posture for ten minutes each morning. What arrives unasked in the following days is the verse's promise made experiential.",
  "advaita-bhakti": "Madhusūdana's synthesis is most useful for those who oscillate between intellectual practice and devotional hunger: you do not have to choose. The jñāna-niṣṭhā (steadiness in non-dual knowledge) and the Kṛṣṇa-bhakti are not competing orientations — the former removes the agent who would 'do' the latter, and what remains is spontaneous remembrance of Vāsudeva, which is exactly what nityābhiyukta means in practice."
 },
 "primary_meaning": "Those who think of Me alone and worship Me without turning elsewhere, I carry what they need and preserve what they have."
}