{
 "verse_id": "10.8",
 "mūla": {
  "devanāgarī": "अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते | इति मत्वा भजन्ते मां बुधा भाव-समन्विताः",
  "iast": "ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate | iti matvā bhajante māṃ budhā bhāva-samanvitāḥ",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 8",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "sarvasya",
   "lemma": "sarva",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "जगतः प्रभवः उत्पत्तिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "विचित्रचिदचित्प्रपञ्चस्य प्रभवः उत्पत्तिकारणम् सर्वं मत्त",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्रभव इत्यादि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "जगतः प्रभवो भृग्वादिरूपविभूतिद्वारेणोत्पत्तिहेतुः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "जगतः प्रभव उत्पत्तिकारणमुपादानां निमित्तं च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वस्य"
  },
  {
   "surface_form": "prabhavaḥ",
   "lemma": "prabhava",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रभवः"
  },
  {
   "surface_form": "mattaḥ",
   "lemma": "mad",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "एव स्थितिनाशक्रियाफलोपभोगलक्षणं विक्रियारूपं सर्वं जगत् प्रवर्तते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मत्तः"
  },
  {
   "surface_form": "sarvam",
   "lemma": "sarva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्वम्"
  },
  {
   "surface_form": "pravartate",
   "lemma": "pra-√vṛt",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। इति एवं मत्वा भजन्ते सेवन्ते मां बुधाः अवगतपरमार्थतत्त्वाः, भावसमन्विताः भावः भावना परमार्थतत्त्वाभिनिवेशः तेन समन्वित",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इति इदं मम स्वाभाविकं निरङ्कुशैश्वर्यं सौशील्यसौन्दर्यवात्सल्यादिकल्याणगुणगणयोगं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "भवति। मयैवान्तर्यामिणा सर्वज्ञेन सर्वशक्तिना प्रेर्यमाणं स्वस्वमर्यादामनतिक्रम्य सर्वं जगत्प्रवर्तते चेष्टत इति वा। इत्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रवर्तते"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "matvā",
   "lemma": "man",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "भजन्ते सेवन्ते मां बुधाः अवगतपरमार्थतत्त्वाः, भावसमन्विताः भावः भावना परमार्थतत्त्वाभिनिवेशः तेन समन्विताः संयुक्ताः इत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "बुधाः ज्ञानिनो भावसमन्विताः मां सर्वकल्याणगुणान्वितं भजन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "बुधा विवेकेनावगततत्त्वाभावेन परमार्थतत्त्वग्रहणरूपेण प्रेम्णा समन्विताः सन्तो मां भजन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मत्वा"
  },
  {
   "surface_form": "bhajante",
   "lemma": "√bhaj",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "सेवन्ते मां बुधाः अवगतपरमार्थतत्त्वाः, भावसमन्विताः भावः भावना परमार्थतत्त्वाभिनिवेशः तेन समन्विताः संयुक्ताः इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। भावो मनोवृत्तिविशेषः, मयि स्पृहयालवो मां भजन्त इत्यर्थः।कथम् --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "सेवामार्गप्रकारेण सेवन्ते, न पूजाडम्बरेणेति, सेवायां स्थितिस्तेषामुक्तासेवायां वा कथायां वा इति भक्तिवर्द्धिन्यां कथाया",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भजन्ते"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "budhāḥ",
   "lemma": "budha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बुधाः"
  },
  {
   "surface_form": "bhāva",
   "lemma": "bhāva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भाव"
  },
  {
   "surface_form": "samanvitāḥ",
   "lemma": "samanvita",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "संयुक्ताः इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सन्तो मां भजन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समन्विताः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "7.19",
   "type": "cross-chapter thematic parallel",
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   "feature_breakdown": {
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    "stem_prefix": 6.0
   }
  },
  {
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   "feature_breakdown": {
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  {
   "verse": "6.31",
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   "feature_breakdown": {
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   "verse": "10.2",
   "type": "cross-chapter thematic parallel",
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  {
   "verse": "18.65",
   "type": "lemma-family resonance",
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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_10.8",
    "anandgiri_10.8"
   ],
   "score": 0.5,
   "divergence_note": "Śaṅkara reads bhajana here not as emotional devotion but as the contemplative act of a jñānin who has recognized Brahman as the sole cause; worship is inseparable from knowledge.",
   "english_rendering": "I, Vāsudeva, the supreme Brahman (para-brahman), am the sole origin (prabhava) of the entire phenomenal world. From me alone proceeds the full range of apparent transformation — arising, sustaining, dissolution, and the experiencing of results. Knowing this, the wise (budhāḥ) whose insight is fixed on ultimate reality (paramārtha-tattva) worship me with that very fixedness of mind (bhāva) as their contemplative anchor."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.8",
    "vedantadeshika_10.8"
   ],
   "score": 0.5,
   "divergence_note": "Against Śaṅkara, Rāmānuja insists the universe is real as Bhagavān's body (śarīra), not illusion; bhāva is a distinct relational longing, not merely cognitive fixation.",
   "english_rendering": "I am the originating cause (prabhava) of the entire variegated universe of sentient and insentient beings (vicitra-cid-acit-prapañca). Everything proceeds from me alone — not as an impersonal ground but as the sovereign whose lordship (aiśvarya) is natural and absolute, inseparable from his auspicious qualities of graciousness, beauty, and parental tenderness (sauśīlya-saundarya-vātsalya). The wise (budhāḥ), knowing this fullness of virtue and power, worship me with a specific movement of the mind (manovṛtti-viśeṣa) — a longing (spṛhā) that makes them lean entirely toward me."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.8",
    "jayatirtha_10.8"
   ],
   "score": 0.5,
   "divergence_note": "Madhva's bhāṣya for this verse is brief (a cluster covering 10.8–10.10); the school's characteristic emphasis is that origination entails the Lord's absolute independence (svātantrya), not any form of non-difference.",
   "english_rendering": "I, Hari, am the sole and independent origin of all; everything moves because of me, not merely through me. Certain beings (bhajantaḥ) — those granted eligibility by Hari's own grace — worship me in full awareness of this dependence. The jīva's worship is real, its distinctness from Brahman is eternal and absolute; bhajana is not absorption but submission of a permanently separate will to the supremely independent Lord."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.8"
   ],
   "score": 0.5,
   "divergence_note": "Vallabha reads the verse as the start of a four-verse arc (10.8–10.11) describing the full maturation of bhakti into sevā-mārga; bhajana is not worship in the liturgical sense but continuous domestic service (sevā), never pūjā-āḍambara.",
   "english_rendering": "I am the sole origin and activating power (prabhava and pravartaka) of all — this disclosure of my yoga and vibhūti is itself a ripening of knowledge into bhakti. The wise who receive this teaching through an ācārya of the Bhagavān-mārga serve me with bhāva — that is, bhakti — as their whole being: mind surrendered (maccittāḥ), vital forces surrendered (madgata-prāṇāḥ), body surrendered (samarpita-dehāḥ). This is the brahma-sambandha, the complete self-offering that is the Puṣṭi path; their bliss is not in ceremony but in the intimacy of sevā."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.8"
   ],
   "score": 0.5,
   "divergence_note": "Śrīdhara connects this verse explicitly to the vibhūti-enumeration of BG 10.4–5 (buddhi, jñāna, etc.) as emanations; bhajana arises from knowing both origination and the specific qualities that flow from Kṛṣṇa.",
   "english_rendering": "I am the source (prabhava) of the entire world through my vibhūtis — the Bhṛgus and other such manifestations are simply my instruments of origination. From me alone proceeds everything described as intellect, knowledge, and freedom from delusion (buddhi, jñāna, asaṃmoha — BG 10.4–5). Knowing this, the discerning ones (vivekīnaḥ, budhāḥ) endowed with loving delight (bhāva = prīti) worship me."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.8"
   ],
   "score": 0.5,
   "divergence_note": "Madhusūdana explicitly synthesizes: bhāva is simultaneously jñāna (paramārtha-tattva-grahaṇa) and prema; neither Śaṅkara's purely cognitive bhāva nor Rāmānuja's purely relational longing — both fused in the bhakta-jñānin.",
   "english_rendering": "I, the supreme Brahman named Vāsudeva, am the originating cause (upādāna and nimitta) of the entire universe, and its sustaining and dissolution likewise proceed from me. Driven by my inner controller (antaryāmin), all creation moves within its own boundaries without transgressing them. Knowing this, the wise who have grasped ultimate reality through viveka worship me — not with cold cognition alone but with bhāva, a love (prema) whose nature is the very absorption in paramārtha-tattva."
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "प्रभव",
   "role": "supporting",
   "other_verses_in_list": [
    "6.24",
    "7.6",
    "8.18",
    "8.19",
    "9.16",
    "9.17",
    "9.18",
    "10.2",
    "13.16",
    "16.9",
    "18.41"
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  },
  {
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   ]
  },
  {
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    "10.4",
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    "15.15"
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   "other_verses_in_list": [
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    "11.41",
    "13.15"
   ]
  },
  {
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    "7.19",
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    "10.14",
    "13.13"
   ]
  },
  {
   "list": "सर्वस्य",
   "role": "supporting",
   "other_verses_in_list": [
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    "3.40",
    "5.15",
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    "15.15",
    "17.3",
    "17.7"
   ]
  }
 ],
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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)",
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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",
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     "bhajante: bhaj -> √bhaj"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.823377Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 5,
    "substitution": "? -> ,",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   }
  ]
 },
 "so_what_questions": [
  "If Kṛṣṇa is the prabhava (source) of all, does that make individual effort (puruṣārtha) illusory, or does it reframe effort as participation in the source's own activity?",
  "The verse links knowing (matvā) to worshipping (bhajante) without any gap — what is the relation between correct cosmological understanding and the arising of bhakti? Does knowledge cause bhakti, or is bhakti the form knowledge takes when it is complete?",
  "Budhāḥ are those who know; yet bhāva-samanvitāḥ adds an affective dimension. Are there people who know the source-doctrine intellectually but lack bhāva — and what does that lack indicate about their understanding?",
  "Each school reads 'prabhava' differently (Advaita: impersonal Brahman; Viśiṣṭādvaita: personal sovereign with auspicious qualities; Dvaita: independent Hari; Śuddhādvaita: Kṛṣṇa as cosmic sustainer via sevā). What is the minimum shared content of 'I am the source of all' across these readings?",
  "The verse is embedded in chapter 10 (Vibhūti-yoga). How does locating 'I am the source' in a chapter about particular manifestations (vibhūtis) shape what 'source' means — is it abstract metaphysical origination or something known concretely through encountering Kṛṣṇa's specific forms?",
  "If bhajana is described as the natural response of budhāḥ to knowing this truth, what does it imply about people who know but do not worship — does the text regard that as impossible, or as evidence of incomplete knowing?",
  "The verse ends with bhāva-samanvitāḥ — literally, 'accompanied by bhāva.' What is being accompanied by what? Is bhāva the vehicle for worship, or is worship the vehicle for bhāva — and does this ordering matter for practice?"
 ],
 "everyday_applications": {
  "advaita": "When frustration arises because a project fails, sit for two minutes and locate the effort as arising from and returning to the one ground (brahman). Not as consolation but as recognition: the doer who failed is the same appearance as the doing and the failure. Notice whether the contraction in the chest loosens — not because you believe a doctrine but because recognition (matvā) has briefly displaced the assumption of isolated authorship.",
  "viśiṣṭādvaita": "Before a difficult conversation — with a colleague, a parent, a student — call to mind that the person in front of you is part of Bhagavān's body (śarīra), animated by the same sovereign who animates you. Meet them with the sauśīlya (gracious accessibility) that Rāmānuja ascribes to Bhagavān. You are not lowering yourself; you are enacting the very relational quality that defines the source.",
  "dvaita": "When pride in an accomplishment swells — close the door, say aloud: 'Hari did this; I am the instrument.' Madhva's path is not self-deprecation but precise metaphysical accuracy: svātantrya belongs to Hari alone. Practicing this attribution daily trains the will away from the chronic error of claiming independence, which is the root of suffering in the Dvaita map.",
  "śuddhādvaita": "Choose one ordinary daily act — making tea, setting a table, sending a routine email — and perform it as sevā (service) to Kṛṣṇa rather than as a task to complete. Vallabha's Puṣṭi-mārga insists bhajana is not reserved for the prayer room; brahma-sambandha means the entire day is a field of offering. The test: does the act feel lighter or heavier? Lightness is the sign that the dedicatory frame has taken hold.",
  "bhakti": "When you encounter a person of extraordinary capacity — an artist, a scientist, a teacher — rather than envy or mere admiration, practice Śrīdhara's recognition: this specific excellence is Kṛṣṇa's vibhūti flowing through a particular channel. Bhṛgvādirūpa-vibhūti-dvāreṇa means greatness is always a transparency. Let that recognition convert the envy into prīti (loving delight in the manifestation), which is the bhāva Śrīdhara identifies.",
  "advaita-bhakti": "In moments of creative absorption — writing, designing, cooking, playing music — notice when the sense of a separate doer drops and the work moves through you. Madhusūdana's antaryāmin frame names this: the inner controller driving all motion within proper bounds. Do not explain it away as flow-state psychology; sit with it as a direct encounter with the source-verse's claim, and let the recognition deepen into the prema that he insists is inseparable from correct understanding."
 },
 "primary_meaning": "I am the origin of everything, and from me alone all of it flows. Knowing this, the wise worship me with devotion."
}