{
 "verse_id": "9.30",
 "mūla": {
  "devanāgarī": "अपि चेत् सुदुराचारो भजते माम् अनन्य-भाक् | साधुर् एव स मन्तव्यः सम्यग् व्यवसितो हि सः",
  "iast": "api cet sudurācāro bhajate mām ananya-bhāk | sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 30",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "ced",
   "lemma": "ced",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चेद्"
  },
  {
   "surface_form": "su",
   "lemma": "su",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सु"
  },
  {
   "surface_form": "durācāraḥ",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुराचारः"
  },
  {
   "surface_form": "bhajate",
   "lemma": "√bhaj",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "माम् अनन्यभाक् अनन्यभक्तिः सन्, साधुरेव सम्यग्वृत्त",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "चेत् साधुः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "स साधुरेव सर्वैर्मन्तव्यः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "तर्हि साधुः श्रेष्ठ",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "कुतश्चिद्भाग्योदयात्सेवते स प्रागसाधुरपि साधुरेव मन्तव्यः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भजते"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "ananya",
   "lemma": "ananya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनन्य"
  },
  {
   "surface_form": "bhāj",
   "lemma": "bhāj",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भाज्"
  },
  {
   "surface_form": "sādhuḥ",
   "lemma": "sādhu",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "साधुः"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "sa",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "mantavyaḥ",
   "lemma": "man",
   "grammar": "nominative masculine singular gdv noun",
   "senses_attested_in_panel": [
    {
     "sense": "ज्ञातव्यः सम्यक् यथावत् व्यवसितो हि सः, यस्मात् साधुनिश्चयः सः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": ", बहुमन्तव्यः पूर्वोक्तैः सम इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। यतोऽसौ सम्यग्व्यवसितः परमेश्वरभजनेनैव कृतार्थो भविष्यामीति शोभनमध्यवसायं कृतवान्।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    },
    {
     "sense": "। हि यस्मात्सम्यग्व्यवसितः साधुनिश्चयवान्सः।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मन्तव्यः"
  },
  {
   "surface_form": "samyak",
   "lemma": "samyak",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सम्यक्"
  },
  {
   "surface_form": "vyavasitaḥ",
   "lemma": "√vyavasā",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "व्यवसितः"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "saḥ",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सः"
  }
 ],
 "intertextual_panel": [
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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_9.30",
    "anandgiri_9.30"
   ],
   "score": 0.5,
   "divergence_note": "Advaita locates the 'soundness' entirely in the jñāna-resolve, not in the devotional relationship; bhakti here is a name for non-dual recognition.",
   "english_rendering": "Even if a person is supremely vicious in outward conduct (supra-dur-ācāra), if he worships Me with undivided, non-dual devotion (ananya-bhāk), he is to be known as a person of right conduct (sādhu)—for his inner resolve is sound. Śaṅkara reads 'ananya-bhāk' as the negation of any separate reality apart from the one Brahman: the bhakta perceives no 'other' god because no other exists. The lapse in external behaviour is a residual momentum (saṃskāra) that the force of samyak-vyavasāya—the correct understanding that Brahman alone is—will burn away from within."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.30",
    "vedantadeshika_9.30"
   ],
   "score": 0.5,
   "divergence_note": "Unlike Advaita, the relationship is personal: jīva is a mode (prakāra) of Bhagavān, so the bhakta's lapse does not dissolve identity but is outweighed by the intimacy of service-resolve.",
   "english_rendering": "One who has transgressed the normative conduct of his birth-station (jāti-samācāra), yet worships Me with single-pointed, service-oriented devotion (ananya-prayojana bhajana), is to be honoured above all Vaiṣṇavas (vaiṣṇava-agresara)—not merely excused. Rāmānuja insists the resolve at stake is a specific doctrinal apprehension: 'Bhagavān Nārāyaṇa, the sole cause of the moving and unmoving world, is my master, my teacher, my supreme enjoyment'—a resolve (vyavasāya) so difficult to attain that its presence renders any lapse a minor deficiency (svalpam vaikalyam), never a ground for dishonour."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.30",
    "jayatirtha_9.30"
   ],
   "score": 0.5,
   "divergence_note": "Madhva resists the easy pastoral reading; the jīva's distinct ontology means conduct and devotion are not easily separable—hence near-impossibility as the doctrinal frame.",
   "english_rendering": "A true devotee of the Lord (tad-bhakta) will in general not be a person of vile conduct at all—such conduct and such bhakti are nearly incompatible. Yet if by great accumulated merit (bahu-puṇya) such a person somehow (kathaṃcit) arises, he is indeed to be regarded as sādhu. Madhva's terseness is itself doctrinal: the pairing of sudurācāra with ananya-bhāk is a near-impossibility, not a routine exemption; the verse marks an extreme limit-case, not a permission."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.30"
   ],
   "score": 0.5,
   "divergence_note": "Puṣṭi-mārga alone foregrounds prasāda-primacy: the Lord's purifying power, not the devotee's resolve, is the operative cause.",
   "english_rendering": "The Lord here reveals His own nature as purifier of the utterly fallen (mahāpātita-pāvana). Even one who is completely without proper conduct (anācāra), if his mind flows toward Me alone (tad-bhāvavān)—not in outward ritual but in the inner current of sattā-sthiti, mental devotion oriented entirely to Kṛṣṇa—is foremost among Vaiṣṇavas (vaiṣṇava-agram-gaṇya). Vallabha cites Bhāgavata 7.9.10: 'a Śva-paca (outcast) who is oriented to Padmanābha's lotus feet is superior to a brāhmaṇa who is averse to them.' The grace (puṣṭi) is entirely the Lord's initiative; the bhakta's role is the mind's one-pointed inclination (citta-prāvaṇya)."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.30"
   ],
   "score": 0.5,
   "divergence_note": "Śrīdhara's 'ananya' is specifically non-worship of other deities (not Advaita's non-dual recognition); the commentary is devotionally warm yet textually anchored.",
   "english_rendering": "Kṛṣṇa here demonstrates the inscrutable power of devotion to Him (mad-bhakter avitarkyaḥ prabhāva). Even a person of utterly vile conduct (atyantaṃ durācāraḥ), if he does not worship any other deity separately—knowing that other gods are non-separate from Vāsudeva, he worships Me, Śrī Nārāyaṇa, alone—is to be regarded as best (śreṣṭha). The ground: he has made the noble resolve (śobhana-adhyavasāya) that by worshipping the Supreme Lord alone he will attain fulfilment (kṛtārtho bhaviṣyāmi)."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.30"
   ],
   "score": 0.5,
   "divergence_note": "Madhusūdana alone names Ajāmila as the paradigm case, grounding the doctrinal claim in a Bhāgavata narrative; his synthesis holds jñāna-ground (it is bhakti's mahimā, not a relaxation of ethics) while being devotionally expansive.",
   "english_rendering": "This verse declares the very glory (mahimā) of devotion to Me, which produces equality from inequality. Whoever—like Ajāmila—is extremely vile in conduct, yet has become ananya-bhāk by some fortunate rise of destiny (kuta-scid-bhāgyodayāt) and thus worships Me, was previously a non-sādhu (asādhu) but is now to be regarded as sādhu alone. Why? Because he is possessed of right resolve (samyag-vyavasita, sādhu-niścayavān)."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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    "8.22",
    "9.13",
    "9.22",
    "11.54",
    "12.6"
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  {
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   "other_verses_in_list": [
    "9.31"
   ]
  },
  {
   "list": "अपि च",
   "role": "supporting",
   "other_verses_in_list": [
    "2.8",
    "2.31",
    "4.36",
    "6.9",
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  {
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   ]
  },
  {
   "list": "व्यवसितो हि सः",
   "role": "supporting",
   "other_verses_in_list": [
    "2.48"
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 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "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",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
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     "vyavasitaḥ: vyavasā -> √vyavasā"
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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"
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 },
 "so_what_questions": [
  "If conduct is subordinate to inner resolve, what stops the verse from functioning as a moral blank cheque? What doctrinal safeguards do different schools build in?",
  "Each school reads 'ananya-bhāk' differently—non-dual recognition, personal service-resolve, near-impossible purity, mental flow, non-worship of other deities, or bhāgyodaya-grace. Which reading changes what you think qualifies as 'true devotion'?",
  "Madhva says such a combination (vile conduct + genuine bhakti) is nearly impossible. Does that make the verse a statement about human psychology rather than a divine dispensation?",
  "Vallabha grounds the verse in the Lord's own mahāpātita-pāvana nature. Does that shift the locus of transformation—from the bhakta's effort to the Lord's śakti?",
  "Śaṅkara says external lapses are residual saṃskāra burned by inner fire. Rāmānuja says they are svalpam vaikalyam (small deficiency). Are these the same claim stated differently, or do they imply different therapeutic paths?",
  "Madhusūdana's Ajāmila example is a man who called his son's name at death and was liberated because it was also Viṣṇu's name—accidental, not intentional devotion. Does that extreme case strengthen or weaken the verse's normative force?",
  "How does the verse interact with the later verse 9.31 ('kṣipraṃ bhavati dharmātmā')—quick transformation? Is the sādhutva a recognition of present state or a prophetic claim about an imminent state?"
 ],
 "everyday_applications": {
  "advaita": "When you catch yourself judging someone whose life looks chaotic but whose inner orientation is consistently toward what is Real—toward honest inquiry, non-deceptive relationship, or genuine surrender—recognise that Śaṅkara's frame applies: the inner resolve (samyak-vyavasāya) outweighs the residual behavioural momentum. Do not wait for the exterior to be clean before you regard the person as being on the path.",
  "viśiṣṭādvaita": "In a team or community context, Rāmānuja's 'svalpam vaikalyam' discipline applies: when someone whose core commitment to the work (or to dharmic service) is clear and deep makes a behavioural lapse, treat the lapse as a small deficiency and the commitment as the signal. Honour the resolve; address the lapse as logistics, not as character condemnation.",
  "dvaita": "Madhva's near-impossibility reading is a diagnostic tool: if someone claims both vile conduct and sincere devotion, interrogate whether the bhakti is real or performed. The verse does not license easy exemption—it marks a rare, punya-heavy exception. In your own practice: do not use this verse to paper over areas where conduct and inner commitment are genuinely misaligned.",
  "śuddhādvaita": "Vallabha's puṣṭi frame: when you find yourself unable to achieve external purity of conduct—diet, speech, social norms—do not let that failure become a barrier to citta-prāvaṇya (the mind's flow toward what you love most deeply). The Lord's purifying grace works from the inside out. Keep the inner channel open even when the outer is messy.",
  "bhakti": "Śrīdhara's ananya-bhāk reading is a practical monotheism of attention: in any given period of work or prayer, is your attention consolidated on one centre of meaning, or is it fragmented across competing loyalties? The verse is less about conduct and more about the integrity of orientation. Reduce the number of 'other gods'—competing allegiances, approval-seeking, hedged commitments—and the rest will follow.",
  "advaita-bhakti": "Madhusūdana's bhāgyodaya (fortunate rise of destiny) framing releases you from the need to construct a clean narrative of transformation. Sometimes grace arrives before the life is ready for it—Ajāmila did not intend liberation. When you notice an unexpected opening toward depth, coherence, or love, do not dismiss it because the surrounding conditions are not yet worthy. Receive it; the śodhana (purification) follows."
 },
 "primary_meaning": "Even the worst sinner, if he worships me with undivided devotion, is to be counted among the righteous, for his resolve is sound."
}