{
 "verse_id": "10.9",
 "mūla": {
  "devanāgarī": "मच्-चित्ता मद्-गत-प्राणा बोधयन्तः परस्परम् | कथयन्तश् च मां नित्यं तुष्यन्ति च रमन्ति च",
  "iast": "mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam | kathayantaś ca māṃ nityaṃ tuṣyanti ca ramanti ca",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 9",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "cittāḥ",
   "lemma": "citta",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चित्ताः"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
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   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "gata",
   "lemma": "√gam",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गत"
  },
  {
   "surface_form": "prāṇāḥ",
   "lemma": "prāṇa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्राणाः"
  },
  {
   "surface_form": "bodhayantaḥ",
   "lemma": "√bodhay",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [
    {
     "sense": "अवगमयन्तः परस्परम् अन्योन्यम्, कथयन्तश्च ज्ञानबलवीर्यादिधर्मैः विशिष्टं माम्, तुष्यन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", मदीयानि दिव्यानि रमणीयानि कर्माणि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "कथयन्तश्च मां इति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "तत्त्वबुभुत्सुकथया ज्ञापयन्तः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "बोधयन्तः"
  },
  {
   "surface_form": "parasparam",
   "lemma": "paraspara",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अन्योन्यम्, कथयन्तश्च ज्ञानबलवीर्यादिधर्मैः विशिष्टं माम्, तुष्यन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "परस्परम्"
  },
  {
   "surface_form": "kathayantaḥ",
   "lemma": "√kathay",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कथयन्तः"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "nityam",
   "lemma": "nityam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नित्यम्"
  },
  {
   "surface_form": "tuṣyanti",
   "lemma": "√tuṣ",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "च परितोषम् उपयान्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च रमन्ति च",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
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    },
    {
     "sense": "मनउत्सवादिषु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "च। एतावतैव लब्धसर्वार्था वयमलमन्येन लब्धव्येनेत्येवंप्रत्ययरूपं संतोषं प्राप्नुवन्ति च। तेन संतोषेण रमन्ति च रमन्ते च।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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   "theme_lists": [],
   "surface_devanagari": "तुष्यन्ति"
  },
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   "surface_form": "ca",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "ramanti",
   "lemma": "√ram",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "च रतिं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च। वक्तारः तद्वचनेन अनन्यप्रयोजनेन तुष्यन्ति, श्रोतारश्च तच्छ्रवणेन अनवधिकातिशयप्रियेण रमन्ते।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "अनुकरणेन वा क्री़डन्ति तथाभूतानां तेषां प्रीतिपूर्वकं पुष्टिमर्यादानुकूलापरानुरक्तिरीश्वरे सर्वात्मना प्रीतिस्तत्पूर्वक",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "च निर्वृत्तिं यान्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "च रमन्ते च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "रमन्ति"
  },
  {
   "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_10.9",
    "anandgiri_10.9"
   ],
   "score": 0.5,
   "english_rendering": "Those whose citta (mind-stuff) is wholly deposited in Me have drawn even their prāṇas (sense-faculties) inward into Me, having retracted every instrument of cognition. Meeting one another, they cause mutual awakening — illuminating the qualities of knowledge, power, and heroism that characterize Me — and in that shared illumination they find paritosa (inner satiation) and rati (delight), as one finds delight only in the company of the beloved.",
   "divergence_note": "Śaṅkara: 'maci upasaṃhṛtakaraṇāḥ ity arthaḥ' — all instruments retracted into Me; 'jñānabala-vīryādi-dharmaiḥ viśiṣṭaṃ mām' — the qualities that characterize Me are what they communicate to one another."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.9",
    "vedantadeshika_10.9"
   ],
   "score": 0.5,
   "english_rendering": "Those whose manas (mind) has entered Me, who cannot sustain the ātman (self) without Me — their prāṇa (life-breath) having gone forth toward Me alone — share with one another the guṇas (qualities) of Bhagavān they have personally tasted, and recount His divinely beautiful karmas (actions). The speaker of such kathā (sacred narrative) finds tuṣṭi (contentment) from the very act of telling; the listener finds a rama (delight) that is boundless and has no ceiling.",
   "divergence_note": "Rāmānuja: 'mayā vinā ātmadhāraṇam alabhamānāḥ' — literally incapable of holding the self together without Him; 'vaktāraḥ tad-vacanena ananya-prayojanena tuṣyanti, śrotāraś ca tac-chravanena anavadhi-kātiśaya-priyeṇa ramate' — speaker and hearer receive qualitatively distinct satisfactions."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.9",
    "jayatirtha_10.9"
   ],
   "score": 0.5,
   "english_rendering": "Some among those who know Me as the source of all do indeed worship — they are described here. Their citta (mind) and prāṇa (vital force) are fixed on Hari alone, for the jīva (individual soul) is eternally distinct and dependent; devotion is the only valid mode of relation. They mutually illuminate one another regarding Hari's supremacy and delight in that devotion with the contentment proper to dependent beings.",
   "divergence_note": "Madhva's comment spans 10.8–10.10 together: 'santi ca bhajantaḥ kecid ity āha' — some indeed worship, which he takes as the opening of a description of authentic bhaktas who have properly understood the verse 10.8 teaching of Kṛṣṇa's absolute sovereignty."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.9"
   ],
   "score": 0.5,
   "english_rendering": "The bhaktas who have ripened through knowledge of vibhūti (divine glories) surrender body, senses, prāṇas, and antaḥkaraṇa (inner faculty) entirely to Kṛṣṇa — this is the brahma-sambandha (bond with Brahman). They serve through sevā-mārga (the path of service), not through the pomp of pūjā ritual. Their kathā (conversation) is perpetual — nityam, not merely occasional — and in that kathā and sevā they find mannotsava (festive joy of the mind) and līlā-anukāraṇa (playful re-enactment of His sports). This is the nirguna-mukti (liberation beyond qualities) that Puṣṭi-mārga points toward.",
   "divergence_note": "Vallabha: 'maci cittan madan-arpitn-antaḥkaraṇāḥ... samarpitadehāḥ ātmanā vā bhagavati satatam yuktāḥ ayam eva brahma-sambandhaḥ' — total surrender of all instruments is itself the bond; 'na pūjā-ḍambarena' — explicitly not ritual pomp."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.9"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara reads this as prīti-pūrvaka-bhajana (worship preceded by love): those whose citta is in Me alone, whose prāṇas — understood as the sense-faculties — have reached Me or, alternatively, whose entire jīvana (livelihood) is surrendered to Me. Meeting as the wise (budhāḥ), they illuminate one another through nyāya (reasoning) and śruti-ādi-pramāṇas (scriptural evidence), and through that shared illumination arrive at tuṣṭi (contentment) through anumodana (mutual rejoicing) and nirvṛtti (final rest).",
   "divergence_note": "Śrīdhara: 'nyāyopetaiḥ śruty-ādi-pramāṇaiḥ bodhayantas... anumodanena tuṣṭiṃ yānti, nirvṛttiṃ yānti' — the means of mutual illumination are explicitly pramāṇa-bound, not merely emotional."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.9"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana opens with prema-pūrvaka-bhajana (worship born of love) as the integrating frame. The devotee's citta is placed in the Bhagavān; their prāṇas — the cakṣus and other sense-organs — are oriented toward Him, or all outer instruments retracted; or the prāṇa means that the very purpose of their living is His bhajana alone, nothing besides. In the vidvad-goṣṭhī (assembly of the learned) they illuminate one another through śruti and yukti (scriptural reasoning and inference); to their own disciples they teach. This fourfold surrender — citta, outer instruments, jīvana, upadeśa — is itself the bhajana, and from it alone they receive tuṣṭi as described by Patañjali: 'santoṣād anuttamaḥ sukha-lābhaḥ' (from contentment, the supreme gain of happiness).",
   "divergence_note": "Madhusūdana: 'maci cittārpaṇam tathā bāhya-karaṇārpaṇam tathā jīvanārpaṇam evaṃ samānām anyonyaṃ mad-bodhanaṃ sva-nyūnebhyaś ca mad-upadeśanam' — four-layer surrender explicitly enumerated; cites Patañjali Yoga-Sūtra on contentment."
  }
 },
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   "preceding_question": "",
   "following_response": ""
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 },
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    "12.9",
    "13.9",
    "16.16",
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    "18.58"
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  {
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    "12.2",
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    "13.11",
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  {
   "list": "प्राण",
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "bg-vallabha",
    "bg-jayatirtha",
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    "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",
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    "scope": "word_by_word[].lemma",
    "loci": [
     "gata: gam -> √gam",
     "bodhayantaḥ: bodhay -> √bodhay",
     "kathayantaḥ: kathay -> √kathay",
     "tuṣyanti: tuṣ -> √tuṣ",
     "ramanti: ram -> √ram"
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    "applied_at": "2026-05-08T01:56:14.824318Z",
    "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"
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 },
 "so_what_questions": [
  "What distinguishes maci-citta (mind deposited in Me) from ordinary concentration — and why does Kṛṣṇa pair it immediately with mad-gata-prāṇa (life-breath gone to Me), as though the body must follow the mind's surrender?",
  "The verse shows devotees teaching one another (bodhayantaḥ parasparam) rather than receiving teaching from Kṛṣṇa directly — what does this say about the role of community (satsaṅga) in the transmission of realization?",
  "Tuṣyanti and ramanti are coordinated with 'ca...ca' — is the satisfaction (tuṣṭi) and the delight (rati/rama) sequential, simultaneous, or do different schools assign them to different persons (speaker/hearer)?",
  "Rāmānuja reads 'mayā vinā ātma-dhāraṇam alabhamānāḥ' — incapable of sustaining the self without Bhagavān — as a psychological description, not hyperbole. What kind of existential dependence is being claimed, and how does it differ from ordinary addiction or attachment?",
  "Madhusūdana enumerates four surrenders (citta, bāhya-karaṇa, jīvana, upadeśa). Are these a progression — must all four be present, or does any one of them constitute authentic bhajana?",
  "The verse specifies nityam (perpetually) — what does it mean for kathā (sacred narrative) to be perpetual rather than occasional, and how does Vallabha's distinction between sevā and pūjā-ḍambara bear on this?",
  "If polysemy is the design feature of this corpus, how does 'prāṇa' — readable as sense-organs, vital breath, or life-purpose — produce genuinely different doctrinal claims across the six schools rather than mere lexical variation?"
 ],
 "everyday_applications": {
  "advaita": "In a weekly study circle, resist the habit of repeating memorized formulations; instead, use your partners to expose where your understanding is borrowed versus genuinely digested — the discomfort of being challenged is the retraction of instruments Śaṅkara describes.",
  "viśiṣṭādvaita": "When you share something that moved you — a piece of music, a line of poetry, a moment of beauty — notice that the telling itself satisfies differently than the listening: Rāmānuja's distinction between speaker-tuṣṭi and hearer-rati is a structural feature of every genuine satsaṅga, not just devotional assembly.",
  "dvaita": "Do not mistake enthusiasm about spiritual ideas for worship. Madhva's frame asks: is what you are doing an act of dependent acknowledgment of something genuinely greater, or is it self-cultivation? The question is uncomfortable and meant to be.",
  "śuddhādvaita": "Vallabha's 'na pūjā-ḍambarena' — not through ritual pomp — is a daily audit: are the forms of your practice pointing toward the person (Kṛṣṇa, or whatever you serve), or have they become the point themselves? Sevā is intimate and undramatic; ḍambara is performance.",
  "bhakti": "Śrīdhara's anumodana (mutual rejoicing in another's realization) is a specific and learnable act: when someone in your community articulates something true, say so — publicly and with reasons. The verbal ratification is itself the mechanism of collective tuṣṭi, not merely social encouragement.",
  "advaita-bhakti": "Madhusūdana's four surrenders suggest a diagnostic: you can give your mind to a purpose without giving your senses, give your senses without making it your livelihood, do all three without transmitting it to anyone else. Each layer closes a gap between belief and integration — locate which layer is your current frontier."
 },
 "primary_meaning": "With minds absorbed in me and lives given over to me, my devotees enlighten one another, speak of me without ceasing, and in that sharing find deep contentment and delight."
}