{
 "verse_id": "11.2",
 "mūla": {
  "devanāgarī": "भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया | त्वत्तः कमल-पत्राक्ष माहात्म्यम् अपि चाव्ययम्",
  "iast": "bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā | tvattaḥ kamala-patrākṣa māhātmyam api cāvyayam",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 2",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "bhava",
   "lemma": "bhava",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भव"
  },
  {
   "surface_form": "apyayau",
   "lemma": "apyaya",
   "grammar": "nominative masculine dual noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अप्ययौ"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "bhūtānām",
   "lemma": "bhūta",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूतानाम्"
  },
  {
   "surface_form": "śrutau",
   "lemma": "√śru",
   "grammar": "nominative masculine dual participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "विस्तरशः मया, न संक्षेपतः, त्वत्तः त्वत्सकाशात्, कमलपत्राक्ष कमलस्य पत्रं कमलपत्रं तद्वत् अक्षिणी यस्य तव स त्वं कमलपत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। हे कमलपत्राक्ष तव अव्ययं नित्यं सर्वचेतनाचेतनवस्तुशेषित्वं ज्ञानबलादिकल्याणगुणगणैः तव एव परतरत्वं सर्वाधारत्वं चिन्तित",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "मयाअहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा इत्यादौ विस्तरशः पुनः पुनः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "नतु संक्षेपेणासकृदित्यर्थः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "श्रुतौ"
  },
  {
   "surface_form": "vistaraśaḥ",
   "lemma": "vistaraśaḥ",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विस्तरशः"
  },
  {
   "surface_form": "mayā",
   "lemma": "mad",
   "grammar": "instrumental singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मया"
  },
  {
   "surface_form": "tvattaḥ",
   "lemma": "tvad",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "त्वत्सकाशात्, कमलपत्राक्ष कमलस्य पत्रं कमलपत्रं तद्वत् अक्षिणी यस्य तव स त्वं कमलपत्राक्षः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "परमात्मानो भवाप्ययौ उत्पत्तिप्रलयौ विस्तरशः मया श्रुतौ",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सकाशादेव भवत इति श्रुतौ मयाअहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा इत्यादौ विस्तरशः पुनः पुनः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "श्रुतौ",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्वत्तः"
  },
  {
   "surface_form": "kamala",
   "lemma": "kamala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कमल"
  },
  {
   "surface_form": "patra",
   "lemma": "pattra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पत्र"
  },
  {
   "surface_form": "akṣa",
   "lemma": "akṣa",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अक्ष"
  },
  {
   "surface_form": "māhātmyam",
   "lemma": "māhātmya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माहात्म्यम्"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "avyayam",
   "lemma": "avyaya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्ययम्"
  }
 ],
 "intertextual_panel": [
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  {
   "verse": "9.30",
   "type": "cross-chapter thematic parallel",
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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_11.2",
    "anandgiri_11.2"
   ],
   "score": 0.5,
   "english_rendering": "The arising (bhava) and dissolution (apyaya) of all beings have been heard from you in detail — not in brief summary. O lotus-petal-eyed one (kamalapatrākṣa), the māhātmya (sovereign greatness) of the great Self, being avyaya (imperishable, without diminution), has likewise been heard. For Śaṅkara, both cosmological processes proceed from the one undivided Brahman; the bhāṣya glosses avyaya strictly as akṣaya (inexhaustible), underlining that no expenditure of power occurs in creation or dissolution — the absolute remains untouched.",
   "divergence_note": "bhavaḥ utpattiḥ apyayaḥ pralayaḥ — bhāṣya explicit. avyayam = akṣayam — bhāṣya explicit. mahātmanaḥ bhāvo māhātmyam — bhāṣya explicit.",
   "commentator": "Śaṅkarācārya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.2",
    "vedantadeshika_11.2"
   ],
   "score": 0.5,
   "english_rendering": "From chapters seven through ten, Arjuna has heard in detail that the arising (utpatti) and dissolution (pralaya) of all beings distinct from Paramātman proceed from that Paramātman alone. Beyond this, the inexhaustible māhātmya heard includes: Bhagavān's lordship over all sentient and insentient existence (sarva-cetanācetana-vastu-śeṣitva), his unsurpassed supremacy through attributes such as jñāna (knowledge) and bala (strength), his being the sole support of all (sarvādhāratva), and his governance of every impulse — even the blinking of an eye — in all beings. The particle hi signals that what has been heard now impels the desire to see (didrīkṣā).",
   "divergence_note": "sarva-cetanācetana-vastu-śeṣitva, jñānabala-kalyāṇaguṇagaṇa, sarvādhāratva, cintitanimiṣitādi-sarvaprāvṛtti-pravartayitṛtva — all enumerated in Rāmānuja's bhāṣya. hi-śabda = vakṣyamāna-didrīkṣā-dyotanārthaḥ — bhāṣya explicit.",
   "commentator": "Rāmānujācārya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.2",
    "jayatirtha_11.2"
   ],
   "score": 0.5,
   "english_rendering": "*Bhavāpyayau* (arising and dissolution) of all *bhūtāni* (beings) have been heard in full from Kṛṣṇa, *kamala-patrākṣa* (lotus-petal-eyed one) — and his *avyaya māhātmya* (imperishable greatness) likewise. That Arjuna has heard both together is doctrinally precise: the coming-into-being and passing-away of *jīvas* belong wholly to Hari's *svatantra* (independently real, self-sufficient) will, never to any capacity residing in the *jīva* itself. The *jīva* is *paratantra* (eternally dependent) in its very arising; it neither originates itself nor dissolves by its own power. *Avyaya* applied to Hari's *māhātmya* names the asymmetry at the center of *pañca-bheda* (the five-fold real distinction): the Lord's greatness is self-complete, untouched by the birth-and-death cycles that belong entirely to the dependent order. No movement of *bhūtāni* adds to or diminishes what is *avyaya*; the very capacity to hear that greatness is itself a gift from the *svatantra* Hari.",
   "divergence_note": "No bhāṣya from Madhva or Jayatīrtha exists for this verse. The reading is voiced directly from Dvaita *siddhānta* primitives — *svatantra*/*paratantra* asymmetry, *pañca-bheda*, and the *avyaya* character of Hari's sovereignty — as applied to the mūla.",
   "commentator": "Madhvācārya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.2"
   ],
   "score": 0.5,
   "english_rendering": "The world's causality (jagat-kāraṇatva) — both its arising and its withdrawal — has been heard as yours, and all the māhātmya heard is likewise entirely yours in the mode of your own vibhūti (glorious self-manifestation). For Vallabha the terse bhāṣya phrasing — tava mayeti — is decisive: creation and dissolution are not external acts upon an independent world but Kṛṣṇa's own self-expression through his svarūpa-śakti; the universe is the splendor of his form, not an object he produces.",
   "divergence_note": "jagat-kāraṇatvaṃ tava mayā śrutam; māhātmyam api ca sarvaṃ tad idaṃ vibhūtirūpaṃ tava — Vallabha bhāṣya explicit.",
   "commentator": "Vallabhācārya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.2"
   ],
   "score": 0.5,
   "english_rendering": "The creation and dissolution (sṛṣṭi-pralaya) of beings proceed from you alone — as was heard in the expansive prior teaching 'ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā.' O lotus-petal-eyed one, whose eyes are as wide and serene as lotus petals, the imperishable māhātmya heard includes: authorship of universal creation even without incurring vikāra (modification), governance of auspicious and inauspicious karma without vaișamya (partiality), conferral of varied fruits including bondage and liberation without saṅga (attachment) — all of this infinite greatness. Because jīvas depend entirely on you, the moha (delusion) that 'I am the doer' has departed.",
   "divergence_note": "ahaṃ kṛtsnasya jagataḥ prabhavaḥ — cited as śruti basis in Śrīdhara's bhāṣya. viśvasṛṣṭy-ādi-kartṛtve'py avikāritva, śubhāśubha-karma-kārayitṛtve'py avaișamya, bandha-mokṣādi-vicitra-phaladātṛtve'py asaṅgaudāsīnya — bhāṣya explicit. moho vigata iti bhāvaḥ — bhāṣya explicit.",
   "commentator": "Śrīdhara Svāmī"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.2"
   ],
   "score": 0.5,
   "english_rendering": "From chapter seven through ten — teachings whose primary purpose was the determination of the meaning of the tat-pada — Arjuna has heard in detail (not merely once in brief) that the arising and dissolution of beings proceed from Kṛṣṇa alone. The mention of kamalapatrākṣa (lotus-petal-eyed) marks an overflow of preman (love): the description of those long, reddened, supremely beautiful eyes is not incidental ornament but the expression of devotional excess (premātiśayāt). The avyaya māhātmya heard spans both sopadhi (qualified) and nirupādhi (unqualified) dimensions — limitless sovereignty, freedom from modification despite being the cause of all, impartiality amid reward-differentiation, non-attachment amid universal governance — all of which are akṣaya (inexhaustible).",
   "divergence_note": "tat-padārtha-nirṇaya-pradhānam api bhagavato vacanaṃ — Madhusūdana explicit. premātiśayāt (atisaundarya-atiśayollekha) — bhāṣya explicit. sopadhika and nirupādhika māhātmya — bhāṣya explicit. avyayam = akṣayam — confirmed.",
   "commentator": "Madhusūdana Sarasvatī"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
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   "list": "अपि च",
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    "4.36",
    "6.9",
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    "15.18",
    "17.10",
    "17.12"
   ]
  },
  {
   "list": "अव्यय",
   "role": "supporting",
   "other_verses_in_list": [
    "2.17",
    "2.21",
    "4.1",
    "4.6",
    "4.13",
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    "9.2",
    "9.13",
    "9.18",
    "11.4",
    "11.18",
    "13.31",
    "14.5",
    "15.1",
    "15.5",
    "15.17"
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  },
  {
   "list": "श्रुत",
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    "2.29",
    "2.52",
    "2.53",
    "13.13",
    "13.25"
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 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
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   "b": 0.01,
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   "z": 0.2,
   "h": 0.0,
   "th": 0.01
  },
  "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"
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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": [
     "śrutau: śru -> √śru"
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   {
    "kind": "qmark_artifact_repair",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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": [
  "Arjuna says he has heard the teaching 'in detail' (vistaraśaḥ) — what does it mean to truly hear (śravaṇa) rather than merely receive words, and why does he still need to see?",
  "Five schools hear the phrase 'from you' (tvattaḥ) as cosmological causation; how does each school's interpretation of that causal relationship reshape what Arjuna is actually asking for when he requests the cosmic vision?",
  "Śrīdhara concludes this verse with 'the moha (delusion) that I am the doer has departed' — why would hearing about creation and dissolution dissolve the sense of personal agency?",
  "Rāmānuja reads hi as marking a transition from hearing to the desire to see (didrīkṣā) — what is the Viśiṣṭādvaita account of why intellectual knowledge of Bhagavān's greatness necessarily generates the impulse toward direct perception?",
  "Madhusūdana holds that calling Kṛṣṇa kamalapatrākṣa here is an act of preman rather than simple address — what does it reveal about the relationship between aesthetic perception of the beloved and the request for a terrifying cosmic form that follows?",
  "The māhātmya is described as avyaya (imperishable/inexhaustible) — if Kṛṣṇa's greatness admits no diminution, what is the significance of Arjuna needing to have it confirmed through vision rather than through śravaṇa alone?",
  "Vallabha compresses the entire verse into the phrase tava mayeti (all of this is yours, by me heard) — how does the Puṣṭi-mārga reading of the universe as vibhūtirūpa (the form of divine glory) rather than external creation change the emotional register of Arjuna's request?"
 ],
 "everyday_applications": {
  "advaita": "When you have studied a subject thoroughly and still feel the need to experience it directly — recognize this as the movement from pārokṣa (indirect) to aparokṣa (direct) knowing. The study has not failed; it has done its work by generating the readiness for direct encounter. Do not mistake accumulated information for understanding, nor mistake the gap between them for ignorance.",
  "viśiṣṭādvaita": "After absorbing all that you know about a person — their history, their capacities, their qualities — there comes a point where only presence satisfies. Rāmānuja's hi marks this precisely: what has been heard about Bhagavān's governance of every impulse generates the longing to be in that governance consciously. When information about someone dear accumulates into love, let it move you toward encounter rather than analysis.",
  "dvaita": "Dvaita's insistence that the jīva's very arising belongs to Hari's will — not the jīva's own intrinsic power — dissolves the habitual error of treating one's existence as a self-originating fact. In daily life: hold your capacities, opportunities, and continued existence as received rather than owned. This is not passivity; it is accurate accounting of dependence.",
  "śuddhādvaita": "Vallabha reads creation itself as the vibhūti (radiant self-expression) of Kṛṣṇa — not a task performed but a glory manifested. Applied practically: approach your work not as production of something external but as the expression of what is already alive in you. The world you make or shape is the form your inner life takes in the world. Creation and dissolution are both part of that self-expression.",
  "bhakti": "Śrīdhara's conclusion — that hearing the teaching removed the moha of 'I am the doer' — points to a practical threshold. When teaching genuinely lands, the insistence on personal authorship relaxes. Notice when you are clinging to credit or blame for outcomes; this is the moha still operating. The antidote is not suppression but genuine hearing of how causation actually works.",
  "advaita-bhakti": "Madhusūdana notes that Arjuna's address kamalapatrākṣa is premātiśayāt — an overflow of love, not a formal epithet. In your own relationships, watch for the moment when a name or a face carries more than information — when addressing someone is itself an act of feeling. Madhusūdana is pointing out that this overflow is not distraction from the serious request that follows; it is the ground that makes the request sincere."
 },
 "primary_meaning": "Arjuna says: I have heard in full, lotus-eyed one, how all beings arise and dissolve from you, and how your greatness is without end."
}