{
 "verse_id": "10.41",
 "mūla": {
  "devanāgarī": "यद् यद् विभूतिमत् सत्त्वं श्रीमद् ऊर्जितम् एव वा | तत् तद् एवावगच्छ त्वं मम तेजो ऽंश-संभवम्",
  "iast": "yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā | tat tad evāvagaccha tvaṃ mama tejo 'ṃśa-saṃbhavam",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 41",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "vibhūtimat",
   "lemma": "vibhūtimat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "विभूतियुक्तं सत्त्वं वस्तु श्रीमत् ऊर्जितमेव वा श्रीर्लक्ष्मीः तया सहितम् उत्साहोपेतं वा, तत्तदेव अवगच्छ त्वं जानीहि मम",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    }
   ],
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   "surface_devanagari": "विभूतिमत्"
  },
  {
   "surface_form": "sattvam",
   "lemma": "sattva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
  {
   "surface_form": "śrīmat",
   "lemma": "śrīmat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "श्रीमत्"
  },
  {
   "surface_form": "ūrjitam",
   "lemma": "√ūrjay",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ऊर्जितम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "vā",
   "lemma": "vā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वा"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "avagaccha",
   "lemma": "ava-√gam",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अवगच्छ"
  },
  {
   "surface_form": "tvam",
   "lemma": "tvad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वम्"
  },
  {
   "surface_form": "mama",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मम"
  },
  {
   "surface_form": "tejaḥ",
   "lemma": "tejas",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेजः"
  },
  {
   "surface_form": "aṃśa",
   "lemma": "aṃśa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अंश"
  },
  {
   "surface_form": "saṃbhavam",
   "lemma": "sambhava",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संभवम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "15.12",
   "type": "cross-chapter thematic parallel",
   "score": 0.9023,
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  {
   "verse": "10.36",
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  {
   "verse": "3.21",
   "type": "shared-vocabulary echo",
   "score": 0.8845,
   "feature_breakdown": {
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  {
   "verse": "2.7",
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  {
   "verse": "17.12",
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  {
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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_10.41",
    "anandgiri_10.41"
   ],
   "score": 0.5,
   "divergence_note": "Śaṅkara subordinates the vibhūti list to the pāda-verse: multiplicity dissolves into non-dual Brahman holding all in one quarter.",
   "english_rendering": "Whatever being in the world is possessed of vibhūti (sovereign radiance), whatever is endowed with śrī (luminous prosperity) or ūrjita (surging power) — know all that, without remainder, as born of a single fraction (aṃśa) of My tejas (brilliance). Yet even this enumeration leaves something unsaid: the entire universe is held firm (viṣṭabhya) by one quarter of My being, the Puruṣa who stands as all creatures — as the Vedic text declares, 'pādo'sya viśvā bhūtāni.' Multiplicity of vibhūti is thus a concession to the seeker still moving toward jñāna; the final knowledge is that the one Brahman sustains all by a fragment of Itself."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.41",
    "vedantadeshika_10.41"
   ],
   "score": 0.5,
   "divergence_note": "Rāmānuja's śarīra-ātma relation makes glorious beings literal limbs of the Lord; Śaṅkara sees only the Brahman-pāda substratum.",
   "english_rendering": "Whatever category of beings (bhūtajāta) is vibhūtimat — possessed of the divine sovereignty that belongs to the Lord's body of cit and acit — and whatever is śrīmat (radiant with wealth, beauty, auspiciousness) or ūrjita (roused to noble endeavour) — know each such thing to be born from an aṃśa of My tejas, understood as the niyamana-śakti (governance-power) of My acintya-śakti (inconceivable power). The Lord does not merely cause these excellences from outside; they inhere in beings as His viśeṣaṇa (qualifying attributes), since all sentient and material reality constitutes His body (śarīra). Thus to perceive glorious beings is to perceive the Lord's own body glowing with His inner tejas."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.41",
    "jayatirtha_10.41"
   ],
   "score": 0.5,
   "divergence_note": "Madhva draws a sharp ontological boundary: avatāras = svarūpa, ṛṣi-deva = aṃśa-bearers; collapsing this distinction is the error all other schools commit.",
   "english_rendering": "Whatever is vibhūtimat refers specifically to Viṣṇu and His avatāras, whose very svarūpa (intrinsic form) is Kṛṣṇa's own; all other beings — the Rudras, Indra, the kings — are tejoyukta (infused with tejas) only as aṃśa-bearers, never as svayaṃ Bhagavān. The Bhāgavata itself is the authority: 'Kṛṣṇas tu Bhagavān svayam' — Rāma, Kapila, Yajña, and all avatāras are svāṃśa-kalā; the ṛṣis and devas are vibhūti-kalā bearing a fraction only. Therefore no being other than Kṛṣṇa-Viṣṇu should be equated in status: the jīva remains eternally and essentially dependent (paratantra), and even Brahmā and Rudra receive their excellence as a delegated share."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.41"
   ],
   "score": 0.5,
   "divergence_note": "Vallabha uniquely glosses ūrjita as anna-samṛddhi (abundance of nourishment), reading the verse through the lens of Kṛṣṇa's līlā-world where even material plenty is prasāda.",
   "english_rendering": "Sattva here — whether cit (conscious) or acit (inert) — whatever is śrīmat (adorned with beauty) or ūrjita (abounding in anna-samṛddhi, the fullness of nourishment) — is to be known as born from an aṃśa of My tejas, which is itself saccidānanda (being-consciousness-bliss), manifesting as the inner ruler (antaryāmin) of all jīvas and jaḍas by a single fraction of My acintya-yoga-śakti (inconceivable power of union). In the Puṣṭi-mārga understanding, this aṃśa-manifestation is Kṛṣṇa's own līlā-prasāda (graceful play) — the world's glory is not a diminished reflection but the living overflow of His bliss; the devotee who perceives this receives it as direct anugraha (grace)."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.41"
   ],
   "score": 0.5,
   "divergence_note": "Śrīdhara keeps the range of sattva maximally broad (vastu-mātra — any object whatsoever), making the verse a universal epistemological bridge: wherever excellence appears, Bhagavān is the source.",
   "english_rendering": "Whatever thing (vastu-mātra) — any object, being, or phenomenon — is vibhūtimat (possessed of aiśvarya, lordly excellence), śrīmat (endowed with sampatti, wealth), or ūrjita (distinguished by prabhāva, bala, or similar qualities) — know each and every such thing to be born from an aṃśa of My tejas (prabhāva, radiance). Śrīdhara reads this as the Lord speaking an upasaṃhāra (summary closure) for the hearer who still wishes for a complete accounting: no single vibhūti exhausts the Lord's glory, but every glimpse of excellence in the world is a reliable pointer (upadeśa-setu) back to the source."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.41"
   ],
   "score": 0.5,
   "divergence_note": "Madhusūdana explicitly frames the verse as upalakṣaṇa — a pointer rather than an exhaustive list — allowing the synthesis school to hold jñāna (one śakti) and bhakti (personal self-disclosure) without contradiction.",
   "english_rendering": "This verse functions as an upalakṣaṇa (synecdoche, representative pointer) gathering together even the vibhūtis Kṛṣṇa has not yet explicitly named. Whatever prāṇī (sentient being) is vibhūtimat (possessed of aiśvarya), śrīmat (endowed with lakṣmī — wealth, beauty, or luminosity), or ūrjita (surpassing others through bala and related excellences) — know that too to be born from an aṃśa of My tejas (śakti). Madhusūdana holds both registers simultaneously: the jñāna register recognises that tejas is the one non-dual śakti; the bhakti register delights in each vibhūti as Kṛṣṇa's personal self-disclosure, so that adoration of excellence anywhere is adoration of the Beloved."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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    "7.10",
    "10.21",
    "10.22",
    "10.24",
    "10.28",
    "10.31",
    "10.36",
    "10.38",
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    "16.15"
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    "14.8",
    "15.12",
    "17.12",
    "18.20",
    "18.21"
   ]
  },
  {
   "list": "विभूति",
   "role": "supporting",
   "other_verses_in_list": [
    "10.7",
    "10.16",
    "10.18"
   ]
  }
 ],
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   "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",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "ūrjitam: ūrjay -> √ūrjay"
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.818789Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "substitution": "? -> ,",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If every exceptional being or object is only an aṃśa (fraction) of the Lord's tejas, what happens to the ego of a gifted person who identifies that gift as entirely their own — and what changes when they recognise the source?",
  "Śaṅkara closes the chapter with the pāda-verse: the whole universe is sustained by one quarter of the Lord. What does it mean that even the vibhūti enumeration is, in his reading, still within that one quarter?",
  "Rāmānuja reads ūrjita as 'roused to noble undertaking' (kalyāṇārambheṣu udyukta). Does readiness for auspicious action itself become a form of divine śrī in his framework?",
  "Madhva insists Kṛṣṇa and His avatāras alone are svarūpa, not merely aṃśa-bearers. How does this ontological precision shape a Dvaita practitioner's attitude toward revering great teachers, heroes, or sages?",
  "Vallabha glosses ūrjita as anna-samṛddhi (food-abundance). What vision of the material world — grain, body, nourishment — emerges from reading even agricultural plenty as Kṛṣṇa's overflow of bliss?",
  "Madhusūdana calls this verse an upalakṣaṇa. In practical terms, does that mean any encounter with beauty, power, or excellence in daily life is a live pointer to Bhagavān — and how would one train that recognition?",
  "All six schools agree that the aṃśa (fraction) is not a diminishment of the Lord but a real expression of His tejas. How does this reframe the common assumption that the finite world is merely inferior or fallen?"
 ],
 "everyday_applications": {
  "advaita": "When you notice a colleague whose competence eclipses your own, Śaṅkara's reading invites the recognition that their excellence is not a threat to your standing but an appearance of the one Brahman-tejas in which both of you subsist. Envy dissolves when the perceived separate competitor is seen as a face of the same non-dual radiance.",
  "viśiṣṭādvaita": "Rāmānuja's śarīra-framework makes every impressive person literally a limb of the Lord glowing with His niyamana-śakti. In professional or civic life this means honouring a gifted leader is a form of kainkarya (service to Bhagavān), not flattery or submission to a rival ego.",
  "dvaita": "Madhva's precision insists that excellence in creatures is real but derived — it is a trust, not a possession. A Dvaita practitioner who achieves mastery in any field holds that mastery as a dāna (gift) given by Hari and owed back in service; pride of ownership is the only error, not the excellence itself.",
  "śuddhādvaita": "Vallabha reads even physical abundance — food, health, a good harvest — as Kṛṣṇa's prasāda overflowing from His saccidānanda. The Puṣṭi-mārgī homemaker who receives a season of plenty does not merely feel grateful in a generic sense; she receives it as a direct act of the Beloved's affection, to be met with joy rather than anxiety about its continuance.",
  "bhakti": "Śrīdhara's upadeśa-setu reading gives the busy bhakta a simple heuristic: wherever you encounter something truly excellent — a piece of music, a well-crafted sentence, an act of unexpected kindness — pause and trace it back. Every such sighting is an arrow pointing toward Bhagavān. The practice is one of perpetual recognition, not withdrawal.",
  "advaita-bhakti": "Madhusūdana's synthesis is practical for anyone navigating both philosophical study and devotional life: you need not choose between marvelling at a great mind and adoring Kṛṣṇa. The admiration and the adoration are one movement. Each time the intellect is genuinely awed, the bhakta in you is also bowing — this is the non-dual gift of the upalakṣaṇa reading."
 },
 "primary_meaning": "Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance."
}