{
 "verse_id": "10.5",
 "mūla": {
  "devanāgarī": "अहिंसा समता तुष्टिस् तपो दानं यशो ऽयशः | भवन्ति भावा भूतानां मत्त एव पृथग्-विधाः",
  "iast": "ahiṃsā samatā tuṣṭis tapo dānaṃ yaśo 'yaśaḥ | bhavanti bhāvā bhūtānāṃ matta eva pṛthag-vidhāḥ",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 5",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "ahiṃsā",
   "lemma": "ahiṃsā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अपीडा प्राणिनाम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "परदुःखाहेतुत्वम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "परपीडानिवृत्तिः, समता रागद्वेषादिराहित्यं, मित्रामित्रतुल्यता च, तुष्टिर्दैवलब्धेन संतोषः, तपः शारीरादि वक्ष्यमाणम्, दा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "प्राणिनां पीडाया निवृत्तिः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अहिंसा"
  },
  {
   "surface_form": "sama",
   "lemma": "sama",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सम"
  },
  {
   "surface_form": "tā",
   "lemma": "tā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ता"
  },
  {
   "surface_form": "tuṣṭiḥ",
   "lemma": "tuṣṭi",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तुष्टिः"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "dānam",
   "lemma": "dāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दानम्"
  },
  {
   "surface_form": "yaśaḥ",
   "lemma": "yaśas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यशः"
  },
  {
   "surface_form": "ayaśaḥ",
   "lemma": "ayaśas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अयशः"
  },
  {
   "surface_form": "bhavanti",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "भावाः यथोक्ताः बुद्ध्यादयः भूतानां प्राणिनां मत्तः",
     "school": "advaita",
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    {
     "sense": "।सर्वस्य भूतजातस्य सृष्टिस्थित्योः प्रवर्तयितारः च मत्संकल्पायत्तप्रवृत्तय इत्याह --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "नान्यस्मात्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भवन्ति"
  },
  {
   "surface_form": "bhāvāḥ",
   "lemma": "bhāva",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भावाः"
  },
  {
   "surface_form": "bhūtānām",
   "lemma": "bhūta",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूतानाम्"
  },
  {
   "surface_form": "mattaḥ",
   "lemma": "mad",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मत्तः"
  },
  {
   "surface_form": "eva",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "pṛthak",
   "lemma": "pṛthak",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पृथक्"
  },
  {
   "surface_form": "vidhāḥ",
   "lemma": "vidha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधाः"
  }
 ],
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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_10.5",
    "anandgiri_10.5"
   ],
   "score": 0.5,
   "english_rendering": "Ahiṃsā (non-injury to living beings), samatā (equanimity of mind), tuṣṭi (contentment at whatever gain suffices), tapas (bodily austerity preceded by restraint of the senses), dāna (distribution according to one's capacity), yaśas (fame arising from dharma), and ayaśas (ill-fame arising from adharma) — these manifold dispositions of all creatures arise from Me alone, the Īśvara, each differentiated in accordance with the creature's own past karma. Brahman, as the sole efficient cause underlying all phenomenal distinctions, generates the entire field of mental and moral qualities that the jīva mistakes for its own productions. The wise one, seeing this causal unity, ceases to appropriate any disposition as self-made and abides in the non-dual ground.",
   "divergence_note": "Śaṅkara: 'bhavanti bhāvāḥ yathoktāḥ buddhyādayaḥ bhūtānāṃ prāṇināṃ mattaḥ eva īśvarāt pṛthagvidhāḥ nānāvidhāḥ svakarmānurūpeṇa' — the plural 'various kinds' is explained by karmic differentiation, not by any independence of the jīva."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.5",
    "vedantadeshika_10.5"
   ],
   "score": 0.5,
   "english_rendering": "Ahiṃsā is the disposition of not being a cause of another's suffering; samatā is the quality of regarding friend, neutral, and foe equally in gain and loss; tuṣṭi is the natural contentment upon perceiving all selves; tapas is the scriptural curtailment of enjoyment as physical discipline; dāna is the transfer of one's own enjoyables to another — all these mental modifications (manovṛttayaḥ), which are the causes of the activity and cessation of all creatures, arise solely from Me, subject to My saṃkalpa (volitional resolve). The Bhagavān who is the Inner Controller (antaryāmin) of all cit and acit has these virtues issue from His will as part of the governance of the body of the universe.",
   "divergence_note": "Rāmānuja: 'sarvesāṃ bhūtānāṃ bhāvāḥ pravṛttinivṛtthetavo manovṛttayo mattaḥ eva matsaṃkalpāyattāḥ bhavanti' — the phrase matsaṃkalpāyattāḥ ('subject to My resolve') makes Bhagavān not merely the material but the directive cause."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.5",
    "jayatirtha_10.5"
   ],
   "score": 0.5,
   "english_rendering": "Tuṣṭi is specifically the disposition of alam-buddhi — the cognition of 'this is sufficient' — which the Bhāgavata-vākya explicitly identifies by name ('alam-buddhistathā tuṣṭiḥ'). All the enumerated dispositions — ahiṃsā, samatā, tapas, dāna, yaśas, ayaśas — are granted by Hari alone to the jīva, who is eternally dependent (paratantra) and can never generate virtue from its own substance. The jīva's receptivity (yogyatā) differs, but the source is exclusively Viṣṇu.",
   "divergence_note": "Madhva: 'tuṣṭir-alam-buddhiḥ / alam-buddhistathā tuṣṭiḥ ity abhidhānāt' — a compressed definitional gloss; Madhva anchors the entire list in Hari's exclusive causality (svatantra vs paratantra distinction implied)."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.5"
   ],
   "score": 0.5,
   "english_rendering": "From Me alone — by virtue of My inconceivable (acintya) power, opulence, and auspicious qualities — arise buddhi, jñāna, and all twenty dispositions enumerated here (bhava, abhāva, bhaya, abhaya, dāna, yaśas, ayaśas and the rest), each differentiated for each creature according to its path, because 'the world plays with names and forms proceeding from Him' (rūpanāmavibhedena jagat krīḍati yo yataḥ). Kṛṣṇa is the primary agent (mukhya kartā) and sole cause; prakṛti is only an instrument (karaṇa), not an independent cause. These dispositions are His līlā-prasāda, issued through the three paths (mārgatraya) to fit each adhikārin's capacity.",
   "divergence_note": "Vallabha: 'mārgatrayādhiṣṭhātāhaṃ yathāmārgānusaraṇaṃ tattadadhikṛtāya tathaiva duḥkhaṃ sukhaṃ prayacchāmīti bhāvaḥ' — Kṛṣṇa as presiding lord of all three paths grants each disposition calibrated to the recipient."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.5"
   ],
   "score": 0.5,
   "english_rendering": "Ahiṃsā is the cessation of causing harm to another (parapiḍānivṛtti); samatā is freedom from rāga and dveṣa, treating friend and foe alike; tuṣṭi is contentment with what Providence (daiva) has given; tapas is the bodily and sensory austerity to be described later; dāna is the offering of justly-earned wealth to a worthy recipient (satpātra); yaśas is fair renown; ayaśas is ill-repute. These and the opposed dispositions listed earlier (abuddhi, etc.) — all these manifold bhāvas of all living beings arise exclusively from Me (mattaḥ sakāśādeva).",
   "divergence_note": "Śrīdhara: 'ete buddhirjñānamityādayastadviparītāścābuddhyādayo nānāvidhā bhāvāḥ prāṇināṃ mattaḥ sakāśādeva bhavanti' — the balancing phrase 'tadviparītāś ca' (and their opposites) confirms that negative dispositions are equally sourced in Kṛṣṇa, not in a rival principle."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.5"
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   "score": 0.5,
   "english_rendering": "Ahiṃsā is the cessation of afflicting living beings (prāṇināṃ pīḍāyā nivṛtti); samatā is the mind's state free of rāga and dveṣa; tuṣṭi is the cognition of 'this much suffices' regarding enjoyables; tapas is the scriptural drying out of body and senses; dāna is the offering of wealth to a worthy recipient with śraddhā (faith), at the right place and time, according to one's capacity; yaśas is the fame that is praise among people on account of dharma; ayaśas is the infamy that is censure on account of adharma. All these bhāvas arise from the Parameśvara alone — not from any other source — differentiated by the variety of instruments such as dharma and adharma. This establishes My supremacy as the great lord of the world (lokamaheśvaratva).",
   "divergence_note": "Madhusūdana: 'etebhāvāḥ kāryaviśeṣāḥ sakāraṇakāḥ pṛthagvidhā… mattaḥ parameśvarādeva bhavanti nānyasmāt. tasmātkiṃ vācyaṃ mama lokamaheśvaratvam' — the rendering makes the explicit conclusion that no rival cause exists, resolving the verse as a statement of exclusive divine lordship."
  }
 },
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  "extraction_date": "2026-04-21",
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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": [
     "bhavanti: bhū -> √bhū"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.820410Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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 virtues such as ahiṃsā and tapas arise from Kṛṣṇa — not from personal effort alone — what does that imply about the pride a practitioner takes in their ethical achievements? Does the verse undercut moral self-congratulation, and if so, how?",
  "The verse lists yaśas (fame) and ayaśas (infamy) alongside unambiguously positive qualities. Why would Kṛṣṇa claim authorship of ill-repute? What does this inclusion reveal about the verse's theory of causality?",
  "Rāmānuja reads all twenty dispositions as manovṛttayaḥ (mental modifications) subject to Bhagavān's saṃkalpa. What is at stake soteriologically in locating the cause of mental states in the divine will rather than in karma, prakṛti, or free will?",
  "Madhva compresses tuṣṭi to alam-buddhi (the cognition 'this is enough'). How is the experience of satiation or sufficiency a theological datum — what does knowing when enough is enough reveal about the structure of the self?",
  "The verse pairs each virtue with its opposite (yaśas/ayaśas, bhava/abhava in the extended list). Does claiming divine causality for negative dispositions (ignorance, fear, infamy) rescue those states from being purely evil, or does it raise a theodicy problem?",
  "Vallabha reads the twenty dispositions as path-calibrated — Kṛṣṇa issues each disposition fitting the adhikārin's route (karma, jñāna, bhakti). How does this framework handle practitioners who seem stuck in dispositions unsuited to their professed path?",
  "If both the saint's compassion and the oppressor's cruelty arise 'from Me alone' (mattaḥ eva), what is the philosophical move that prevents this from collapsing into moral fatalism? How do the schools differently block that collapse?"
 ],
 "everyday_applications": {
  "advaita": "When a colleague praises your work, pause before accepting that praise as evidence of personal excellence. The capacity for skilled action — buddhi, focus, discipline — arose through causes you did not originate. Receive recognition as you receive rain: grateful, not proprietary. This is not false modesty; it is accurate causal accounting.",
  "viśiṣṭādvaita": "In a conflict where you feel genuine hurt, notice that your capacity for samatā (equanimity toward friend and foe alike) is not a muscle you build by willpower alone — it is sustained by the Bhagavān who is your antaryāmin (inner controller). When equanimity fails, the practice is not harder self-discipline but renewed surrender to the one whose saṃkalpa (resolve) can restore it.",
  "dvaita": "Before donating money, time, or energy, explicitly acknowledge that the impulse to give, the discernment about where to give (satpātra), and the means to give are all received from Hari — you are a channel, not an originating agent. This acknowledgment is not a ritual formula; it restructures the emotional economy of generosity, removing the quiet expectation of return.",
  "śuddhādvaita": "The days when you feel most alive — creative flow, unexpected kindness toward a stranger, a moment of courage — are moments of Kṛṣṇa's prasāda (grace) arriving through you as a specific instrument fitted to a specific mārga (path). Rather than analyzing why those states arose or how to engineer them again, receive them as you would a gift: with recognition, not with a formula for replication.",
  "bhakti": "When someone wrongs you, the verse's claim that ayaśas (infamy) and harmful conduct also arise from the one source does not excuse the wrong — but it does free you from the obligation to narrate the event as a story about a uniquely evil person. The other person is also an instrument. This is Śrīdhara's balance: Kṛṣṇa authors both sides of every moral ledger, which is the ground for genuine forgiveness rather than manufactured tolerance.",
  "advaita-bhakti": "In your daily work, dāna (giving) need not mean large donations. Madhusūdana's gloss specifies deśa (place), kāla (time), śraddhā (faith), and yathāśakti (according to capacity). A small act of giving executed with all four conditions present is more fully dāna than a large gift given from social pressure or guilt. The Parameśvara's lokamaheśvaratva (world-lordship) is expressed through the quality of the offering, not its quantity."
 },
 "primary_meaning": "All the varied dispositions of living beings, non-harming, equanimity, contentment, austerity, generosity, fame and disgrace, arise from Me alone."
}