{
 "verse_id": "10.4",
 "mūla": {
  "devanāgarī": "बुद्धिर् ज्ञानम् असंमोहः क्षमा सत्यं दमः शमः | सुखं दुःखं भवो ऽभावो भयं चाभयम् एव च",
  "iast": "buddhir jñānam asaṃmohaḥ kṣamā satyaṃ damaḥ śamaḥ | sukhaṃ duḥkhaṃ bhavo 'bhāvo bhayaṃ cābhayam eva ca",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 4",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "buddhiḥ",
   "lemma": "buddhi",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बुद्धिः"
  },
  {
   "surface_form": "jñānam",
   "lemma": "jñāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मादिपदार्थानामवबोधः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ज्ञानम्"
  },
  {
   "surface_form": "asaṃmohaḥ",
   "lemma": "asaṃmoha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रत्युत्पन्नेषु बोद्धव्येषु विवेकपूर्विका प्रवृत्तिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "पूर्वगृहीताद् रजतादेः विसजातीये शुक्तिकादिवस्तुनि सजातीयताबुद्धिनिवृत्तिः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्रत्युत्पन्नेषु बोद्धव्येषु कर्तव्येषु वाऽव्याकुलतया विवेकेन प्रवृत्तिः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "असंमोहः"
  },
  {
   "surface_form": "kṣamā",
   "lemma": "kṣamā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आक्रुष्टस्य ताडितस्य वा अविकृतचित्तता",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "मनोविकारहेतौ सति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सहिष्णुता सत्यं प्रमाणेनावबुद्धस्यार्थस्य तथैव भाषणम्, दमो बाह्येन्द्रियाणां स्वविषयेभ्यो निवृत्तिः, शमोऽन्तःकरणस्य, सु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "सहिष्णुत्वम्, सत्यं यथार्थभाषणम्, दमो बाह्येन्द्रियसंयमः, शमोऽन्तःकरणसंयमः, सुखमनुकूलसंवेदनीयम्, दुःखं",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "आकुष्टस्य ताडितस्य वा निर्विकारचित्तता",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्षमा"
  },
  {
   "surface_form": "satyam",
   "lemma": "satya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्यम्"
  },
  {
   "surface_form": "damaḥ",
   "lemma": "dama",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दमः"
  },
  {
   "surface_form": "śamaḥ",
   "lemma": "śama",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शमः"
  },
  {
   "surface_form": "sukham",
   "lemma": "sukha",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुखम्"
  },
  {
   "surface_form": "duḥkham",
   "lemma": "duḥkha",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुःखम्"
  },
  {
   "surface_form": "bhavaḥ",
   "lemma": "bhava",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भवः"
  },
  {
   "surface_form": "abhāvaḥ",
   "lemma": "abhāva",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभावः"
  },
  {
   "surface_form": "bhayam",
   "lemma": "bhaya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भयम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "abhayam",
   "lemma": "abhaya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभयम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  }
 ],
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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_10.4",
    "anandgiri_10.4"
   ],
   "score": 0.5,
   "english_rendering": "Śaṅkara enumerates twenty qualities — buddhi (the inner organ's capacity to discern subtle objects), jñāna (direct apprehension of ātman and other realities), asaṃmoha (discriminative action amid present obligations), kṣamā (unperturbed mind even when struck or abused), satya (speech that conveys one's own experience exactly as heard or seen, for the benefit of another's understanding), dama (restraint of the outer senses), śama (quieting of the inner organ), sukha (elation), duḥkha (affliction), bhava (arising), abhāva (its opposite), bhaya (terror), and abhaya (its opposite) — all proceeding from the Lord alone. The point is not that these states are virtues to cultivate but that they arise from a single sovereign source; the seeker who sees this source directly transcends the oscillation between them.",
   "divergence_note": "Śaṅkara's gloss: buddhi = 'sūkṣmādyarthāvabodhanasāmarthyam' (capacity to apprehend subtle objects); jñāna = 'ātmādapadārthānāmavabodhaḥ' (apprehension of ātman and other referents); asaṃmoha = 'vivekpūrvikā pravṛttiḥ' (action preceded by discrimination); kṣamā = 'āvikṛtacittatā' (unmodified mind-state); satya = speech uttered exactly as experienced to cross over into another's understanding."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.4",
    "vedantadeshika_10.4"
   ],
   "score": 0.5,
   "english_rendering": "Rāmānuja reads the verse as Bhagavān's declaration that every psychic disposition sustaining creation arises from His saṃkalpa (sovereign will). Buddhi is the mind's power of determination; jñāna is definite cognition of the distinction between cit and acit; asaṃmoha is the cessation of false category-transfer (mistaking shell for silver); bhaya is the suffering born of perceiving the cause of future pain; abhaya is its removal. Crucially, Rāmānuja adds that the entire verse concerns manovṛtti (mental dispositions), situating both outer acts (tapas, dāna) and inner states (tuṣṭi, samatā) within the Lord's orchestration of his body — the universe of conscious and material reals — so that each state is simultaneously a description of cosmological order and an invitation to surrender the will into Bhagavān's.",
   "divergence_note": "Rāmānuja: 'evamādyāḥ sarvēṣāṃ bhūtānāṃ bhāvāḥ pravṛttinivṛttihētavo manovṛttayo matta eva matsaṃkalpāyattāḥ bhavanti' — all dispositions causing activity and cessation in every being arise from Me alone, governed by My will."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.4",
    "jayatirtha_10.4"
   ],
   "score": 0.5,
   "english_rendering": "Madhva sharpens the definitions polemically: buddhi is decisional cognition of what should and should not be done (kāryākāryaviniścaya), distinct from jñāna which is mere apprehension (pratīti) — he cites an authoritative lexical rule distinguishing them. Dama is restraint of the senses; śama, critically, is not mere mind-quieting but niṣṭhā in Paramātman — citational support from the Bhāgavata ('śamo mannniṣṭhatā buddher'). The verse thus enumerates qualities that are distinct real attributes of distinct real jīvas, each ultimately dependent on Hari, never collapsible into identity with the source from which they proceed.",
   "divergence_note": "Madhva's lexical rule: 'jñānaṃ pratītirbuddhistu kāryākāryaviniścayaḥ'; śama defined as 'paramātmani niṣṭhā' (establishment in Paramātman), citing Bhāgavata 11.17.36."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.4"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's gloss spans 10.4–5 and reads the enumeration as Kṛṣṇa's acintya-aiśvarya (inconceivable sovereign power) manifesting through the three paths. Buddhi is the form of tattva-adhyavasāya (decisive ascertainment of reality); jñāna is upadeśa-born knowledge; all twenty states — including sorrow and fear — proceed from Kṛṣṇa because He is the primary agent (mukhyaṃ kartṛtvaṃ) and the ultimate cause (sarvakāraṇatvaṃ), while prakṛti and other factors are merely instrumental. This is not theodicy but praśaṃsā: that even duḥkha and bhaya descend as prasāda means the devotee receives the full range of experience as Kṛṣṇa's līlā-gift, suited to each adhikārin's path.",
   "divergence_note": "Vallabha: 'mārgatrayādhiṣṭhātāhaṃ yathāmārgānusaraṇaṃ tattadadhikṛtāya tathaiva duḥkhaṃ sukhaṃ prayacchāmīti bhāvaḥ' — I am the overseer of the three paths and give joy and sorrow exactly as each path requires."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.4"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara Svāmī frames the verse as the Lord's explicit demonstration of His status as loka-maheśvara (sovereign lord of the worlds). Buddhi is 'sārāsāravivekanaipaṇyam' (skill in discriminating the essential from the non-essential); jñāna is specifically ātma-viṣaya (directed toward the self); asaṃmoha is the absence of confusion (vyākulatvābhāvaḥ); kṣamā is forbearance; satya is yathārtha-bhāṣaṇam (speech in accordance with reality). The verse carries its meaning in the next verse's connection: all these arise from Me alone — locating devotion as the natural response to recognizing that every capacity one possesses, including the capacity for bhakti itself, is a bestowal.",
   "divergence_note": "Śrīdhara: 'lokamahēśvaratāmeva sphuṭayati — buddhiriti tribhiḥ' — the Lord makes His sovereignty over all worlds manifest in these three verses."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.4"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana synthesizes by situating the enumeration within the Lord's loka-maheśvaratva (sovereignty), while giving the definitions Advaita precision and a bhakti coloration. Buddhi is 'sūkṣmārthavivekasāmarthyam' (capacity for discrimination of subtle objects); jñāna is apprehension of all objects from ātman outward; asaṃmoha is action in present obligations without confusion, by discrimination; sukha is experience caused by dharma as its extraordinary cause (dharmāsādhāraṇakāraṇam), and duḥkha conversely by adharma. The two final instances of 'ca' (eva ca / ca) signal: first, summation of what has been listed; second, inclusion of what has not been listed — the entire universe of psychic states. For Madhusūdana, recognizing Kṛṣṇa as the origin of both joy and suffering does not cancel devotion but grounds it: the bhakta's love rests on a fact, not a sentiment.",
   "divergence_note": "Madhusūdana: 'evaṃ ca ekacakāra uktasamuccayārthaḥ, aparo'nuktābuddhyajñānādisamuccayārthaḥ' — one 'ca' gathers what has been said, the other gathers all that has not been said."
  }
 },
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   "preceding_question": "",
   "following_response": ""
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    "10.10",
    "12.8",
    "12.14",
    "13.5",
    "15.20",
    "18.16",
    "18.17",
    "18.30",
    "18.31",
    "18.32",
    "18.37",
    "18.49",
    "18.57"
   ]
  },
  {
   "list": "बुद्धिः",
   "role": "supporting",
   "other_verses_in_list": [
    "2.44",
    "2.65",
    "3.1",
    "3.2",
    "10.5",
    "18.30",
    "18.31",
    "18.32",
    "18.49"
   ]
  },
  {
   "list": "भवोऽभावः",
   "role": "supporting",
   "other_verses_in_list": [
    "10.5"
   ]
  },
  {
   "list": "मत्तः",
   "role": "supporting",
   "other_verses_in_list": [
    "7.7",
    "10.5",
    "10.7",
    "10.8",
    "15.15"
   ]
  },
  {
   "list": "यशोऽयशः",
   "role": "supporting",
   "other_verses_in_list": [
    "10.5"
   ]
  },
  {
   "list": "सत्यम्",
   "role": "supporting",
   "other_verses_in_list": [
    "10.5",
    "16.2",
    "16.8"
   ]
  }
 ],
 "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": [
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.817871Z",
    "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": [
  "If buddhi, jñāna, and asaṃmoha all proceed from the same source, what does it mean that different commentators define them so differently — is this itself evidence of bounded polysemy in the verse?",
  "Madhva insists śama means niṣṭhā in Paramātman rather than mind-quieting — what practical difference does that reframing make for someone on a contemplative path?",
  "The verse places sukha (joy) and duḥkha (suffering) in the same enumeration as virtues like kṣamā — is suffering thereby given the same soteriological dignity as forbearance?",
  "Rāmānuja frames every state as a manovṛtti (mental disposition) governed by Bhagavān's saṃkalpa — does this amount to a form of divine determinism, and how does he preserve the possibility of sincere effort?",
  "Vallabha says Kṛṣṇa gives duḥkha as prasāda suited to each adhikārin's path — can this framing be held honestly in contexts of severe suffering, or does it require a prior transformation of one's relationship to Kṛṣṇa?",
  "Madhusūdana's two 'ca' readings (listed and unlisted) imply the verse's scope is unbounded — what methodological constraint prevents that from becoming an interpretive blank check?",
  "Across all six readings, 'matta eva' (from Me alone) is the pivot — why does each school accept this locution so readily, given their profound disagreement about what 'I' means in the mouth of Kṛṣṇa?"
 ],
 "everyday_applications": {
  "advaita": "When a decision feels unclear, the Śaṅkara-lens asks: is the organ of discrimination (buddhi) genuinely active, or are you reacting from habit? Treat the moment of clarity — when you see exactly what must be done and do it without agitation — as a trace of the sovereign source, not a personal achievement.",
  "viśiṣṭādvaita": "Every shift in mood — elation, dread, grief, relief — is a manovṛtti arising from Bhagavān's saṃkalpa. The Rāmānuja-practice is not to suppress these states but to trace each one back to its source, transforming ordinary emotional weather into a continuous act of recognition of the Lord's presence.",
  "dvaita": "Madhva's definition of śama as 'establishment in Paramātman' rather than simple mind-quieting reframes what meditation is for: not to blank the mind but to anchor awareness in Hari as the distinct, supreme reality on whom the jīva perpetually depends. Try: when the mind wanders, return not to breath but to the name.",
  "śuddhādvaita": "Vallabha's reading permits receiving even a difficult day — frustration, embarrassment, small failures — as Kṛṣṇa's calibrated gift for this particular path. The puṣṭi-mārga application: meet each discomfort with the question 'what is Kṛṣṇa adjusting in me?' rather than 'how do I escape this?'",
  "bhakti": "Śrīdhara's loka-maheśvara framing grounds gratitude in cosmological fact: every skill you exercise, every moment of forbearance, every honest word — none of it is self-generated. The bhakti-application is a daily inventory practice: notice one capacity you used today and acknowledge its origin as gift rather than property.",
  "advaita-bhakti": "Madhusūdana's 'unlisted ca' points at everything the verse does not name — every unnamed quality you possess falls under the Lord's sovereignty. The synthetic application: make a list of qualities you have taken to be permanently yours (patience, wit, resilience) and hold each one lightly, as borrowed rather than owned, without abandoning the effort to cultivate them."
 },
 "primary_meaning": "Every quality of mind, from clear judgment and self-knowledge to patience, truthfulness, and calm, and every experience, joy, sorrow, courage, and fear, flows from Me alone."
}