{
 "verse_id": "10.36",
 "mūla": {
  "devanāgarī": "द्यूतं छलयताम् अस्मि तेजस् तेजस्विनाम् अहम् | जयो ऽस्मि व्यवसायो ऽस्मि सत्त्वं सत्त्ववताम् अहम्",
  "iast": "dyūtaṃ chalayatām asmi tejas tejasvinām aham | jayo 'smi vyavasāyo 'smi sattvaṃ sattvavatām aham",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 36",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "dyūtam",
   "lemma": "dyūta",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "द्यूतम्"
  },
  {
   "surface_form": "chalayatām",
   "lemma": "√chalay",
   "grammar": "genitive masculine plural present participle verb",
   "senses_attested_in_panel": [
    {
     "sense": "इत्यत्रतत्करोति इति णिजित्यभिप्रायेणछलं कुर्वतामित्युक्तम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "छलयताम्"
  },
  {
   "surface_form": "asmi",
   "lemma": "√as",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। तेजस्विनां तेजः अहम्। जयः अस्मि जेतृ़णाम्, व्यवसायः अस्मि व्यवसायिनाम्, सत्त्वं सत्त्ववतां सात्त्विकानाम् अहम् ।।",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", व्यवसायिनां व्यवसायः, अस्मि, सत्त्वतां सत्त्वं महामनस्त्वम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अस्मि"
  },
  {
   "surface_form": "tejaḥ",
   "lemma": "tejas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेजः"
  },
  {
   "surface_form": "tejasvinām",
   "lemma": "tejasvin",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेजस्विनाम्"
  },
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "jayaḥ",
   "lemma": "jaya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जयः"
  },
  {
   "surface_form": "asmi",
   "lemma": "√as",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। तेजस्विनां तेजः अहम्। जयः अस्मि जेतृ़णाम्, व्यवसायः अस्मि व्यवसायिनाम्, सत्त्वं सत्त्ववतां सात्त्विकानाम् अहम् ।।",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", व्यवसायिनां व्यवसायः, अस्मि, सत्त्वतां सत्त्वं महामनस्त्वम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अस्मि"
  },
  {
   "surface_form": "vyavasāyaḥ",
   "lemma": "vyavasāya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "व्यवसायः"
  },
  {
   "surface_form": "asmi",
   "lemma": "√as",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। तेजस्विनां तेजः अहम्। जयः अस्मि जेतृ़णाम्, व्यवसायः अस्मि व्यवसायिनाम्, सत्त्वं सत्त्ववतां सात्त्विकानाम् अहम् ।।",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", व्यवसायिनां व्यवसायः, अस्मि, सत्त्वतां सत्त्वं महामनस्त्वम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अस्मि"
  },
  {
   "surface_form": "sattvam",
   "lemma": "sattva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
  {
   "surface_form": "sattvavatām",
   "lemma": "sattvavat",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्ववताम्"
  },
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "7.10",
   "type": "cross-chapter thematic parallel",
   "score": 0.9365,
   "feature_breakdown": {
    "cosine": 0.8565,
    "theme_graph": 2.0,
    "vocative": 0.0,
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    "stem_prefix": 6.0
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  {
   "verse": "10.38",
   "type": "thematic-cluster continuation",
   "score": 0.8863,
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    "cosine": 0.8463,
    "theme_graph": 1.0,
    "vocative": 0.0,
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  {
   "verse": "10.28",
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    "cosine": 0.8534,
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  {
   "verse": "10.41",
   "type": "thematic-cluster continuation",
   "score": 0.8813,
   "feature_breakdown": {
    "cosine": 0.8213,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
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  },
  {
   "verse": "10.21",
   "type": "cross-chapter thematic parallel",
   "score": 0.8808,
   "feature_breakdown": {
    "cosine": 0.8408,
    "theme_graph": 1.0,
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  {
   "verse": "2.7",
   "type": "lemma-family resonance",
   "score": 0.8768,
   "feature_breakdown": {
    "cosine": 0.8268,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.2443,
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   }
  },
  {
   "verse": "16.1",
   "type": "lemma-family resonance",
   "score": 0.8747,
   "feature_breakdown": {
    "cosine": 0.8347,
    "theme_graph": 0.0,
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    "substring": 0.0,
    "lemma_overlap": 8.1528,
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   }
  },
  {
   "verse": "10.25",
   "type": "shared-vocabulary echo",
   "score": 0.8732,
   "feature_breakdown": {
    "cosine": 0.8332,
    "theme_graph": 0.0,
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    "lemma_overlap": 7.4652,
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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_10.36",
    "anandgiri_10.36"
   ],
   "score": 0.5,
   "english_rendering": "Among those who practice deception (chala), I am the dyūta (dice-play), whose nature is the game of chance (akṣadevana). Among the radiant ones (tejasvī), I am their tejas (luminous power). Among the victorious I am jaya (victory); among the resolute I am vyavasāya (determined effort); and among those possessing sattva I am their very sattva. In each domain the Lord names himself not the agent but the essential quality — the Brahman-principle that makes each activity what it is, not the activity as such.",
   "divergence_note": "Śaṅkara glosses dyūtam as 'akṣadevana-ādi-lakṣaṇam' (characterized by dice and the like) among 'chalasya kartṛṇām' (those who perform deception); he reads each item as the essential quality residing in its class — no moral evaluation is offered, the list is an exhaustive ontological mapping."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.36",
    "vedantadeshika_10.36"
   ],
   "score": 0.5,
   "english_rendering": "Among those for whom deception is the very ground of their play, I am the dyūta — the game itself in its highest form. Among victors I am jaya; among workers I am vyavasāya; and among the great-souled I am sattva, which here is mahāmanastvaṃ (greatness or magnanimity of spirit). Every capacity, even morally ambiguous ones, exists only because Bhagavān is their innermost reality (antaryāmin); nothing operates outside his supporting presence.",
   "divergence_note": "Rāmānuja glosses sattva as 'mahāmanastvaṃ' — an unusual reading emphasizing nobility of character rather than the guṇa-sattva; his phrase 'chalāspadeṣu akṣa-ādi-lakṣaṇam' confines dyūta to its role as the exemplar within the domain of games-of-chance."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.36",
    "jayatirtha_10.36"
   ],
   "score": 0.5,
   "english_rendering": "*Dyūtam* (gambling) among the deceitful, *tejas* (brilliance) among the brilliant, *jaya* (victory), *vyavasāya* (determined resolve), and *sattva* (the quality of clarity and strength) among those who possess it — Kṛṣṇa declares himself to be each of these. In the dvaita reading, every vibhūti enumerated here is *Hari's* own *śakti* (power) operating through *paratantra* *jīvas* (eternally dependent individual selves). The *jīva* who wins does not possess victory; *jaya* is Hari's alone, and the *jīva* participates in it only by *parādhīna-śakti* (power contingent on the Lord). The sattva of the *sattvavatām* is not the *jīva*'s native quality but Hari's *sattva* communicated downward through the *taratamya* (graded ontological hierarchy). Even *dyūtam chalayatām* — gambling among cheaters — names Hari as the *antarātman* (inner self) of that activity: no domain of action, however morally ambiguous, falls outside *Hari-sārvabhauma* (Hari's universal lordship). The *pañca-bheda* (five-fold real distinction) between Lord, *jīva*, and matter is not dissolved in this identification; rather, Hari's *vibhūti* pervades the *paratantra* order while remaining utterly *svatantra* (self-sufficient, independently real). *Vyavasāya* — the resolute striving of an agent — belongs to Hari as its source and sustainer; the striving *jīva* is an instrument, not an originator.",
   "divergence_note": "No verse-level bhāṣya from Madhvācārya or Jayatīrtha is extant for BG 10.36. The reading is voiced directly from dvaita siddhānta primitives — *svatantra*/*paratantra*, *pañca-bheda*, *taratamya*, *parādhīna-śakti* — applied to the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.36"
   ],
   "score": 0.5,
   "english_rendering": "The dyūta Kṛṣṇa claims is specifically dharma-dyūta — the kind of righteous gambling that Yudhiṣṭhira represents, where dice become instruments of bhagavat-sevā (service to the Lord); yet even ordinary dice-play is a vibhūti. The tejas among the proud is ahaṃkāra-rūpa-tejas — the ego-fire that belongs to Kṛṣṇa. The jaya Kṛṣṇa claims is exemplified by Balarāma's truthful verdict in the dice-assembly (akṣa-goṣṭhī, Bhāgavata 10) — satya-vāk jaya, the victory of true speech. All worldly striving and excellence are Kṛṣṇa's own līlā-rasa flowing through finite forms.",
   "divergence_note": "Vallabha explicitly links dyūta to yudhiṣṭhira's gambling as bhagavat-sevā-upayogi-krīḍā; he glosses jaya with the Balarāma-Rukmi episode (Bhāgavata 10) as satya-vāk-udita jaya; tejas is read as ahaṃkāra-rūpa."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.36"
   ],
   "score": 0.5,
   "english_rendering": "Among the deceivers who live by mutual betrayal (anyonya-vañcana-para), I am their dyūta. Among the radiant (prabhāvavat), I am their tejas, their very prabhāva. Among victors I am jaya; among the industrious (udyamavat) I am vyavasāya, which is udyama (energetic effort). Among the sāttvika I am sattva itself. The verse maps Kṛṣṇa onto the summit of every human striving — even where that striving is morally questionable — because the divine ground sustains all.",
   "divergence_note": "Śrīdhara glosses tejas as prabhāva (luminous influence/authority), vyavasāya as udyama (energetic industry), sattva as sāttvika-dharma; his gloss on dyūta adds 'anyonya-vañcana-parāṇāṃ' — those dedicated to mutual deception — giving the verse a psychologically honest edge."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.36"
   ],
   "score": 0.5,
   "english_rendering": "Among those who strip others of everything through deception (sarvasva-apahāra-kāraṇam), I am the dyūta — the total-loss game. Among the intensely radiant (atyugra-prabhāva), I am tejas as apratihata-ājñatvaṃ — the condition of whose authority nothing can obstruct. Among victors I am jaya as utkārṣa (the excellence of the winner over the defeated). Among workers I am vyavasāya as phala-avyabhicāri-udyama — effort that invariably reaches its result. And among the sāttvika I am sattva as the fourfold sattvic fruit: dharma, jñāna, vairāgya, and aiśvarya.",
   "divergence_note": "Madhusūdana provides the richest glosses: tejas = apratihata-ājñatvaṃ; vyavasāya = phala-avyabhicāri-udyama; sattva = dharma-jñāna-vairāgya-aiśvarya-lakṣaṇaṃ sattva-kāryam — not the guṇa but its fourfold functional expression."
  }
 },
 "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": "अस्मि",
   "role": "supporting",
   "other_verses_in_list": [
    "1.22",
    "7.10",
    "10.21",
    "10.22",
    "10.24",
    "10.28",
    "10.31",
    "10.38",
    "10.41",
    "11.51",
    "16.15"
   ]
  },
  {
   "list": "तेजस्तेजस्विनामहम्",
   "role": "supporting",
   "other_verses_in_list": [
    "7.10"
   ]
  }
 ],
 "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": [
     "chalayatām: chalay -> √chalay",
     "asmi: as -> √as",
     "asmi: as -> √as",
     "asmi: as -> √as"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.814374Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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": [
  "Why does Kṛṣṇa claim dyūta (gambling — a morally contested activity) as a vibhūti alongside sattva? What does the inclusion of morally ambiguous excellences say about the nature of divine immanence?",
  "The five categories here (dyūta, tejas, jaya, vyavasāya, sattva) span deception, power, victory, effort, and virtue. Is there a structural logic to this sequence, or is it an intentional sampling across different registers of human striving?",
  "Rāmānuja reads sattva as mahāmanastvaṃ (magnanimity) rather than the guṇa; Madhusūdana reads it as a fourfold functional result (dharma-jñāna-vairāgya-aiśvarya). What is at stake doctrinally in each gloss?",
  "Vallabha connects jaya specifically to Balarāma's satya-vāk verdict — a historical narrative anchor. How does grounding a vibhūti in a Purāṇic episode change what it means to 'see Kṛṣṇa' in that quality?",
  "Madhusūdana's tejas is apratihata-ājñatvaṃ — 'the condition whose authority nothing obstructs.' How does this reading relate to the Advaita claim that Brahman alone is without obstruction (niratiśaya)?",
  "The verse is embedded in the vibhūti-yoga discourse (BG 10). Is the function of vibhūti-enumeration cognitive (training perception), devotional (arousing bhakti), or ontological (disclosing structure) — and does each school answer this differently?",
  "Śrīdhara's gloss adds 'anyonya-vañcana-parāṇām' (those dedicated to mutual deception) as the context for dyūta. Does this make gambling a mirror of saṃsāra's mutual deception, with Kṛṣṇa as its presiding reality?"
 ],
 "everyday_applications": {
  "advaita": "When you find yourself drawn into competitive or even deceptive situations, recognize that the sharp intelligence driving you — the tejas of the strategist — is itself Brahman functioning through that form. This does not justify the action, but it dissolves the separate 'doer' who would either take credit or carry guilt. Practice viveka (discrimination) to see the essential quality without identifying with the role.",
  "viśiṣṭādvaita": "When you witness mahāmanastvaṃ — genuine magnanimity or greatness of spirit — in a colleague, competitor, or adversary, see it as Bhagavān's own quality shining through that person. This transforms how you compete: you are not fighting another person but encountering Bhagavān in a different form. Let this recognition convert rivalry into a form of sevā (service).",
  "dvaita": "Any victory you achieve — in business, in argument, in creative work — is not yours to own. Hari lent you the śakti to win; return the jaya to him immediately in the form of offering, gratitude, or dedicated action. Hoarding a win as personal possession is precisely the delusion that perpetuates bondage. The winner who remembers Hari's ownership is free; the winner who claims it as his own adds a chain.",
  "śuddhādvaita": "Even your competitive and playful impulses — your love of games, your desire to win, your ego-fire — are Kṛṣṇa's own līlā-rasa moving through you. Rather than suppressing them, redirect them: play the game as dharma-dyūta (righteous play), where the stakes are service to Kṛṣṇa rather than private gain. Balarāma's satya-vāk is the model: speak truly even in the heat of competition, and your jaya becomes Kṛṣṇa's jaya.",
  "bhakti": "Vyavasāya as udyama — energetic, sustained industry — is the divine quality most available to an ordinary working person. When you bring full effort to your craft, when you do not slack off mid-project, you are manifesting a vibhūti of Kṛṣṇa. This elevates daily professional effort into something spiritually significant without requiring elaborate ritual: the effort itself is the presence.",
  "advaita-bhakti": "Madhusūdana's fourfold sattva-kārya — dharma, jñāna, vairāgya, aiśvarya — is a checklist for mature human functioning. When you notice these four operating together in your life (ethical clarity, genuine understanding, freedom from compulsion, capacity to act effectively), you are seeing Kṛṣṇa's sattva at work in you. Cultivate all four as a unit: any one in isolation becomes a parody — dharma without vairāgya becomes rigidity, jñāna without dharma becomes cleverness."
 },
 "primary_meaning": "Among cheaters I am the game of dice; among the radiant I am their brilliance; among the victorious I am victory, among the resolute I am resolve, and among the pure I am their purity."
}