{
  "verse_id": "13.9",
  "mūla": {
    "devanāgarī": "असक्तिर् अनभिष्वङ्गः पुत्र-दार-गृहादिषु | नित्यं च सम-चित्तत्वम् इष्टानिष्टोपपत्तिषु",
    "iast": "asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu | nityaṃ ca sama-cittatvam iṣṭāniṣṭopapattiṣu",
    "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 9",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "asaktiḥ",
      "lemma": "asakti",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असक्तिः"
    },
    {
      "surface_form": "anabhiṣvaṅgaḥ",
      "lemma": "anabhiṣvaṅga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनभिष्वङ्गः"
    },
    {
      "surface_form": "putra",
      "lemma": "putra",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पुत्र"
    },
    {
      "surface_form": "dāra",
      "lemma": "dāra",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दार"
    },
    {
      "surface_form": "gṛha",
      "lemma": "gṛha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गृह"
    },
    {
      "surface_form": "ādiṣu",
      "lemma": "ādi",
      "grammar": "locative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आदिषु"
    },
    {
      "surface_form": "nityam",
      "lemma": "nityam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नित्यम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "sama",
      "lemma": "sama",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सम"
    },
    {
      "surface_form": "citta",
      "lemma": "citta",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चित्त"
    },
    {
      "surface_form": "tvam",
      "lemma": "tva",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वम्"
    },
    {
      "surface_form": "iṣṭa",
      "lemma": "√iṣ",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इष्ट"
    },
    {
      "surface_form": "aniṣṭa",
      "lemma": "aniṣṭa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनिष्ट"
    },
    {
      "surface_form": "upapattiṣu",
      "lemma": "upapatti",
      "grammar": "locative feminine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपपत्तिषु"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "13.8",
      "type": "next-verse continuation",
      "score": 0.8884,
      "feature_breakdown": {
        "cosine": 0.8484,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.4376,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "17.25",
      "type": "lemma-family resonance",
      "score": 0.8861,
      "feature_breakdown": {
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        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.0425,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "8.14",
      "type": "cross-chapter thematic parallel",
      "score": 0.8853,
      "feature_breakdown": {
        "cosine": 0.8353,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.8293,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "1.1",
      "type": "long-distance thematic echo",
      "score": 0.8845,
      "feature_breakdown": {
        "cosine": 0.8245,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.5221,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "6.12",
      "type": "long-distance thematic echo",
      "score": 0.8801,
      "feature_breakdown": {
        "cosine": 0.8301,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.073,
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      }
    },
    {
      "verse": "18.52",
      "type": "cross-chapter thematic parallel",
      "score": 0.8796,
      "feature_breakdown": {
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        "theme_graph": 1.0,
        "vocative": 0.0,
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        "lemma_overlap": 7.2094,
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    },
    {
      "verse": "3.5",
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        "lemma_overlap": 11.8635,
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    },
    {
      "verse": "11.38",
      "type": "cross-chapter thematic parallel",
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      "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_13.10",
        "anandgiri_13.9"
      ],
      "score": 0.5,
      "english_rendering": "Sakti is mere fondness for objects that occasion attachment, and asakti is its absence; abhiṣvaṅga is a special intensity of attachment marked by feeling no difference of self - as when another is happy or suffering, alive or dead, one feels 'it is I who am happy, I who suffer, I who live and will die' - and anabhiṣvaṅga is its absence, toward sons, wife, house and other very dear ones such as servants. Both are called knowledge because they serve knowledge. Constant even-mindedness in the arrival of the desired and the undesired - not elated by the one, not angered by the other - is also knowledge.",
      "divergence_note": "Śaṅkara separates mild fondness (sakti) from abhiṣvaṅga as identification of oneself with another's joy and sorrow (ananyātma-bhāvanā); the problem is the superimposition of self on family, not the family itself.",
      "commentator": "Shankaracharya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_13.9",
        "vedantadeshika_13.10"
      ],
      "score": 0.5,
      "english_rendering": "Asakti is freedom from attachment to objects other than the self. Anabhiṣvaṅga toward son, wife, house and the rest is freedom from clinging to them beyond their being instruments for scripturally enjoined works. Constant even-mindedness in the arrival of the desired and undesired is freedom from elation and agitation toward events born of one's own saṃkalpa (willing).",
      "divergence_note": "Rāmānuja does not ask for detachment from family as such: they are rightly held as upakaraṇa (aids) to śāstra-enjoined works, and only the clinging that exceeds that role is excluded - a householder reading quite unlike Śaṅkara's identification-based one.",
      "commentator": "Ramanujacharya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_13.10",
        "jayatirtha_13.10"
      ],
      "score": 0.5,
      "english_rendering": "Sakti is affection; that same affection, when over-ripened, is abhiṣvaṅga - as the lexicon says, 'affection is sakti; that same, over-ripened, is called abhiṣvaṅga'.",
      "provenance": "siddhānta_reconstruction",
      "divergence_note": "Madhva gives only a lexical distinction, citing an abhidhāna: abhiṣvaṅga is sneha (affection) atipakva (over-ripened). He frames it as degree of affection, not as Śaṅkara's self-identification; the rest of the verse is not glossed.",
      "commentator": "Madhvacharya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_13.10"
      ],
      "score": 0.5,
      "english_rendering": "'Asakti' means dispassion toward enjoyments in the world beyond.",
      "divergence_note": "THIN: Vallabha's supplied comment is one line, and notably reads asakti as amutra bhoga-virāga - non-attachment to otherworldly (heavenly) enjoyments - rather than to this-worldly objects. Nothing else is glossed.",
      "commentator": "Vallabhacharya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_13.10"
      ],
      "score": 0.5,
      "english_rendering": "Asakti is giving up fondness toward things such as sons. Anabhiṣvaṅga is the absence of the excess superimposition by which, in the happiness or sorrow of sons and others, one thinks 'I alone am happy, I am sorrowful'. Sama-cittatva is being always even-minded in the obtaining of the desired and undesired.",
      "divergence_note": "Śrīdhara names abhiṣvaṅga explicitly as adhyāsa-atireka (excess superimposition), using an Advaita technical term where Śaṅkara spoke of ananyātma-bhāvanā.",
      "commentator": "Sridhara Svami"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_13.10"
      ],
      "score": 0.5,
      "english_rendering": "Sakti is fondness merely through the thought 'this is mine'; abhiṣvaṅga is an excess of fondness through feeling non-different, 'I am this', so that in another's happiness or sorrow one thinks 'I am happy, I am sorrowful' - and their absence is meant here. Where are these to be avoided? Toward sons, wife, house, servants and all objects of affection. Sama-cittatva is a mind always empty of elation and dejection: no elation when the desired comes, no dejection when the undesired comes.",
      "divergence_note": "Madhusūdana sharpens Śaṅkara's distinction into two grades of possession: 'mine' (mama idam) for sakti and 'I am this' (aham eva ayam) for abhiṣvaṅga.",
      "commentator": "Madhusudan Sarasvati"
    }
  },
  "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": "चित्त",
      "role": "supporting",
      "other_verses_in_list": [
        "4.21",
        "6.10",
        "6.12",
        "6.14",
        "6.18",
        "6.19",
        "6.20",
        "10.9",
        "12.8",
        "12.9",
        "16.16",
        "18.57",
        "18.58"
      ]
    },
    {
      "list": "त्वम्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.33",
        "3.41",
        "4.4",
        "4.35",
        "6.31",
        "11.3",
        "11.18",
        "11.33",
        "11.37",
        "11.38",
        "11.43",
        "13.7",
        "13.10",
        "14.11",
        "17.1"
      ]
    },
    {
      "list": "नित्य",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.12",
        "2.14",
        "2.18",
        "2.20",
        "2.21",
        "2.24",
        "2.26",
        "2.30",
        "2.45",
        "3.15",
        "3.31",
        "3.39",
        "4.8",
        "4.20",
        "5.3",
        "7.17",
        "8.14",
        "9.6",
        "9.14",
        "9.22",
        "9.33",
        "10.9",
        "11.52",
        "12.2",
        "13.11",
        "15.5",
        "18.52"
      ]
    }
  ],
  "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": [
          "iṣṭa: iṣ -> √iṣ"
        ]
      },
      {
        "kind": "ch13_commentary_realignment",
        "applied_at": "2026-10-23T02:22:33.232449+00:00",
        "applied_by": "sutrakrit-gita/scripts/merge_ch13_realigned.py",
        "root_cause": "Chapter 13 commentaries count 35 verses (13.1 = Arjuna's question) but the edition counts 34; payloads paired mūla 13.N with each commentary's 13.N, i.e. the previous verse's bhāṣya for most schools.",
        "source_verses": {
          "advaita": "13.10",
          "viśiṣṭādvaita": "13.9",
          "dvaita": "13.10",
          "śuddhādvaita": "13.10",
          "bhakti": "13.10",
          "advaita-bhakti": "13.10"
        }
      }
    ]
  },
  "so_what_questions": [
    "Do I feel my child's or partner's bad day as if it were literally happening to me?",
    "Is there a difference between caring for my family and fusing my identity with them?",
    "Do good news and bad news swing my mood by the same amount?",
    "What do I treat as 'mine' so strongly that losing it would feel like losing myself?",
    "Can my home and relationships serve my larger purpose without becoming the purpose?",
    "Am I also attached to future rewards I imagine, not only to present things?"
  ],
  "everyday_applications": {
    "advaita": "When his teenage son fails an exam, a father notices he feels it as his own failure and shame. He keeps loving and helping, but stops collapsing the boundary - the son's result is the son's, and his own steadiness is what he can actually offer.",
    "viśiṣṭādvaita": "A working mother treats her home and family as the setting in which she does her real duties well. She invests in them fully as that, but notices when clinging to the house or the kids' achievements goes beyond that role, and pulls back to what the duty actually asks.",
    "dvaita": "A coach recognizes that ordinary affection for her team has over-ripened into something heavier - she cannot sleep after a loss. Naming it as a matter of degree helps: she does not have to stop caring, only notice when the care has gone too far.",
    "śuddhādvaita": "An investor who has given up chasing luxuries now finds himself fixated on a dream retirement. The single gloss here points at exactly that: holding lightly even the rewards imagined for later, not only the ones in front of you.",
    "bhakti": "A daughter caring for an ill parent catches herself thinking 'I am the one suffering' each time her mother has a bad night. She drops that extra layer of identification and is more present and less exhausted at the bedside.",
    "advaita-bhakti": "A small-business owner sorts his attachments in two grades: things he thinks of as 'mine' and things he has started to think of as 'me'. The second grade - the shop as his identity - is the one he works on first, while practicing staying neither elated by good months nor deflated by bad ones."
  },
  "primary_meaning": "Hold lightly to sons, wives, and home, with no deep entanglement in them, and keep a steady mind when good fortune and bad arrive."
}