{
 "verse_id": "10.7",
 "mūla": {
  "devanāgarī": "एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः | सो ऽविकम्पेन योगेन युज्यते नात्र संशयः",
  "iast": "etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ | so 'vikampena yogena yujyate nātra saṃśayaḥ",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 7",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "etām",
   "lemma": "etad",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एताम्"
  },
  {
   "surface_form": "vibhūtim",
   "lemma": "vibhūti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विभूतिम्"
  },
  {
   "surface_form": "yogam",
   "lemma": "yoga",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योगम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "mama",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मम"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "vetti",
   "lemma": "√vid",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "तत्त्वतः तत्त्वेन यथावदित्येतत्, सः अविकम्पेन अप्रचलितेन योगेन सम्यग्दर्शनस्थैर्यलक्षणेन युज्यते संबध्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", सः अविकम्पेन अप्रकम्पेन भक्तियोगेन युज्यते, न अत्र संशयः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तत्त्वतः स भक्तिरूपेण योगेन युज्यते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "सोऽविकम्पेन निःसंशयेन योगेन सम्यग्दर्शनेन युक्तो भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "तत्त्वतः यथावत्सोऽविकम्पेनाप्रचलितेन योगेन सम्यग्ज्ञानस्थैर्यलक्षणेन समाधिना युज्यते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "वेत्ति"
  },
  {
   "surface_form": "tattvataḥ",
   "lemma": "tattva",
   "grammar": "ablative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "तत्त्वेन यथावदित्येतत्, सः अविकम्पेन अप्रचलितेन योगेन सम्यग्दर्शनस्थैर्यलक्षणेन युज्यते संबध्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स भक्तिरूपेण योगेन युज्यते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "यथावत्सोऽविकम्पेनाप्रचलितेन योगेन सम्यग्ज्ञानस्थैर्यलक्षणेन समाधिना युज्यते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तत्त्वतः"
  },
  {
   "surface_form": "saḥ",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सः"
  },
  {
   "surface_form": "avikampena",
   "lemma": "avikampa",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अविकम्पेन"
  },
  {
   "surface_form": "yogena",
   "lemma": "yoga",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सम्यग्दर्शनस्थैर्यलक्षणेन युज्यते संबध्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "युज्यते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "सम्यग्दर्शनेन युक्तो भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सम्यग्ज्ञानस्थैर्यलक्षणेन समाधिना युज्यते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "योगेन"
  },
  {
   "surface_form": "yujyate",
   "lemma": "√yuj",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "संबध्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", न अत्र संशयः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। नात्र संशयः प्रतिबन्धः कश्चित्।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "युज्यते"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "atra",
   "lemma": "atra",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अत्र"
  },
  {
   "surface_form": "saṃśayaḥ",
   "lemma": "saṃśaya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "न अस्मिन् अर्थे संशयः अस्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "।मद्विभूतिविषयं कल्याणगुणविषयं च ज्ञानं भक्तियोगवर्धनम् इति स्वयम् एव द्रक्ष्यसि इत्यभिप्रायः।विभूतिज्ञानविपाकरूपां भक्त",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "प्रतिबन्धः कश्चित्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संशयः"
  }
 ],
 "intertextual_panel": [
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   "verse": "4.9",
   "type": "long-distance thematic echo",
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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_10.7",
    "anandgiri_10.7"
   ],
   "score": 0.5,
   "english_rendering": "Śaṅkara reads this verse as declaring that true knowledge of the Lord's vibhūti (manifest expansion) and yoga (the power of self-conjunction, or the omniscience born of yoga) dissolves the seeker's remaining oscillation. The one who knows these tattvatah (as they really are) becomes yoked to avikampa-yoga — the unwavering steadiness that is the mark of established right-vision (samyagdarśana-sthairya). Śaṅkara's terse gloss: doubt here is impossible because the instrument of bondage itself has been consumed by knowledge.",
   "divergence_note": "Śaṅkara: 'avikampena apracalitena yogena samyagdarśanasthairyalakṣaṇena yujyate' — the yoga in question is defined as the fixity of correct seeing, not devotional practice."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.7",
    "vedantadeshika_10.7"
   ],
   "score": 0.5,
   "english_rendering": "Rāmānuja reads vibhūti as the Lord's sovereignty expressed as the origin, sustenance, and impulse of all beings, and yoga as his body of auspicious qualities (kalyāṇa-guṇa) that are the antithesis of all that is to be rejected. Knowledge of these deepens bhakti-yoga — and Rāmānuja notes this is no promise deferred: the very growth of bhakti will be self-evident to Arjuna as a result of this knowledge. Avikampa here qualifies bhakti-yoga itself — an unshaking devotion, not a jñāna-state.",
   "divergence_note": "Rāmānuja: 'avikampena aprakampena bhaktiyogena yujyate' — explicit substitution of bhakti-yoga for Śaṅkara's jñāna-yoga; knowledge of vibhūti is the fuel that grows bhakti, not the terminus."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.7",
    "jayatirtha_10.7"
   ],
   "score": 0.5,
   "english_rendering": "*Vibhūti* (the Lord's sovereign self-manifestation) and *yoga* (his power of self-deployment) — *etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ*: whoever knows these *tattvataḥ*, in their true nature, knows Hari as *svatantra* (the independently real, self-sufficient) and the *jīva* as utterly *paratantra* (eternally dependent). The vibhūtis are not figurative excellences or graduated pointers to an impersonal ground; they are real self-expressions of the one *svatantra* Lord, each manifesting the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) rather than dissolving it. *Tattvatah* knowledge is therefore not absorption into Brahman but the *jīva*'s clear recognition of *bheda* (real distinction) at every level of the *taratamya* (graded ontological hierarchy). The fruit — *so 'vikampena yogena yujyate* — is union by *avikampa-yoga* (unswerving, unshaken discipline): the steadiness of a servant who has grasped his master's full magnitude and whose *bhakti* (devotion) is thereby grounded in ontological subordination, never in identity. *Nātra saṃśayaḥ*: no doubt attaches to this, because the ground of such steadiness is the real, permanent distinction between Hari and the *jīva*, not a provisional state to be transcended.",
   "divergence_note": "Both Madhva and Jayatīrtha are silent on this verse. The reading is voiced directly from dvaita siddhānta primitives: *svatantra* Hari, *paratantra* jīva, *pañca-bheda*, *taratamya*, *bhakti* as ontological subordination, and real arrival in *avikampa-yoga* rather than dissolution into non-difference.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.7"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's gloss is economical and luminous: one who knows both the vibhūti (the Lord's manifold powers) and the yoga (that same sovereignty as its own cause) tattvatah is united through bhakti-rūpa-yoga. For Vallabha's Puṣṭi-mārga, 'knowing' is not intellectual seizure but the grace-saturated recognition that every manifest form is Kṛṣṇa's prasāda-līlā — and that recognition itself is the avikampa-yoga, the devotion that no longer wobbles because its object is everywhere.",
   "divergence_note": "Vallabha: 'sa bhaktirūpeṇa yogena yujyate' — the explicit formula. The union is through bhakti-rūpa yoga, the most concise statement in the panel."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.7"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara names this verse the phala-śloka (fruit-verse) for all the vibhūti knowledge preceding it: one who truly knows the vibhūti enumerated — from Bhṛgu onward — and the Lord's aishvarya-yoga obtains avikampa-yoga, which Śrīdhara equates with samyagdarśana (correct vision), unpacked further as niḥsaṃśaya — doubt-free. His voice balances philological precision with devotional warmth: the fruit of knowing divine greatness is not pride but the cessation of the wobble that makes ordinary life anxious.",
   "divergence_note": "Śrīdhara: 'avikampena niḥsaṃśayena yogena samyagdarśanena yukto bhavati' — avikampa glossed as both 'unshaking' and 'doubt-free,' bridging the jñāna and bhakti registers."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.7"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana, reading through his synthetic lens, treats vibhūti as the Lord's multiform manifestation (buddhi, maharṣi, and so on) in the mode of upādhika (conditioned) sovereignty, and yoga as the power of fabricating purposes for each form — paramaiśvarya. Knowledge of this tattvatah leads to avikampa-yoga defined, Śaṅkara-style, as the stability of samyagjñāna, but Madhusūdana frames that stability as samādhi — the absorbed concentration that is the meeting point of jñāna and bhakti in his tradition.",
   "divergence_note": "Madhusūdana: 'avikampena apracalitena yogena samyagjñānasthairyalakṣaṇena samādhinā yujyate' — adds 'samādhi' as the synthesizing term absent from Śaṅkara, pointing toward the bhakti-jñāna fusion."
  }
 },
 "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": "मत्तः",
   "role": "supporting",
   "other_verses_in_list": [
    "7.7",
    "10.4",
    "10.5",
    "10.8",
    "15.15"
   ]
  },
  {
   "list": "यो वेत्ति तत्त्वतः",
   "role": "supporting",
   "other_verses_in_list": [
    "4.9"
   ]
  },
  {
   "list": "विभूति",
   "role": "supporting",
   "other_verses_in_list": [
    "10.16",
    "10.18",
    "10.41"
   ]
  }
 ],
 "audit_trail": {
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   "z": 0.2,
   "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",
    "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": [
     "vetti: vid -> √vid",
     "yujyate: yuj -> √yuj"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.822344Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 4,
    "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": [
  "What is the difference between knowing about the Lord's powers intellectually and knowing them tattvatah — and why does only the latter produce avikampa-yoga?",
  "Śaṅkara says avikampa-yoga is the steadiness of correct vision; Rāmānuja says it is unshaking bhakti. Are these the same state described in two registers, or genuinely distinct endpoints?",
  "The verse promises 'na atra saṃśayaḥ' (no doubt here). What is the structural relationship between tattvatah knowledge of vibhūti and the elimination of doubt — why does magnitude-knowledge dissolve uncertainty?",
  "Madhva's absence here raises a question: does the dvaita school require a separate account of how dependent-knowledge (jīva knowing Hari's greatness) translates into steadiness, given that identity is not the mechanism?",
  "Vallabha reads the union as bhakti-rūpa-yoga arising from recognition of prasāda-līlā. What would it mean to 'know' vibhūti as līlā — and does that framing change the emotional character of the steadiness achieved?",
  "Śrīdhara's framing makes this a phala (fruit) verse — all prior enumeration was instrumental. Does treating the vibhūti list as a preparation rather than a destination change how a practitioner relates to these enumerations during sādhana?",
  "Madhusūdana adds 'samādhi' as the terminus. Is samādhi here a technical yogic state, a bhakti-absorption, or a third thing — and does collapsing the distinction risk conflating two lineages?"
 ],
 "everyday_applications": {
  "advaita": "When you understand the full range of what you are dealing with — the true scale of a problem, a person, or a situation — the nervous jittering of half-knowledge drops away. Advaita's lesson here: study the source until comprehension is complete, and the anxiety of incomplete maps dissolves on its own.",
  "viśiṣṭādvaita": "Rāmānuja's application is relational: the more deeply you understand the goodness and capacity of the one you serve — an institution, a family, a teacher — the more naturally your service becomes unshaking. Depth of appreciation for the other's excellence is the practice, not manufactured willpower.",
  "dvaita": "Madhva's framework — even inferred — points here toward honest accounting of asymmetry: in any dependence relationship, knowing precisely who is capable of what (and accepting your own role as dependent) produces a stability that pretending to equality never can. Steadiness comes from accurate sizing, not flattery.",
  "śuddhādvaita": "Vallabha's everyday application: when you begin recognizing the ordinary events of your day as the Lord's self-disclosure — not metaphorically but structurally — anxiety about outcomes loosens. The wobble in daily life is usually the wobble of treating circumstances as random; recognition of pervading intention is the cure.",
  "bhakti": "Śrīdhara's 'doubt-free' framing applies directly to competence anxiety: in any domain where you have genuinely studied the terrain thoroughly (not skimmed it), decisions become steady. Doubt at the moment of action is almost always a symptom of incomplete knowledge, not moral failure.",
  "advaita-bhakti": "Madhusūdana's samādhi-language suggests a practice: the moments when you are so absorbed in a task or a person that self-consciousness disappears — those are micro-episodes of avikampa. Cultivate the conditions that produce such absorption rather than chasing the state directly."
 },
 "primary_meaning": "Whoever knows my divine powers and the yoga behind them as they truly are becomes yoked to an unwavering discipline, and of this there is no doubt."
}