{
 "verse_id": "11.21",
 "mūla": {
  "devanāgarī": "अमी हि त्वा सुर-संघा विशन्ति केचिद् भीताः प्राञ्जलयो गृणन्ति | स्वस्तीत्य् उक्त्वा महर्षि-सिद्ध-संघाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः",
  "iast": "amī hi tvā sura-saṃghā viśanti kecid bhītāḥ prāñjalayo gṛṇanti | svastīty uktvā maharṣi-siddha-saṃghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 21",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "amī",
   "lemma": "adas",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अमी"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "tvā",
   "lemma": "tvad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "त्वां सुरसंघाः ये अत्र भूभारावताराय अवतीर्णाः वस्वादिदेवसंघाः मनुष्यसंस्थानाः त्वां विशन्ति प्रविशन्तः दृश्यन्ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "विशन्ति इत्यत्र न संहारादिकं विवक्षितं, स्तुत्यादिभिः सहपाठाद्धार्तराष्ट्रादिवदासन्नोपसहाराभावात् परोक्तस्यावतीर्णसुरसङ",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्वा"
  },
  {
   "surface_form": "sura",
   "lemma": "sura",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुर"
  },
  {
   "surface_form": "saṃghāḥ",
   "lemma": "saṃgha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः संपूर्णाभिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संघाः"
  },
  {
   "surface_form": "viśanti",
   "lemma": "√viś",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्रविशन्तः दृश्यन्ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। तेषु एव केचिद् अति उग्रम् अति अद्भुतं च तव आकारम् आलोक्य भीताः प्राञ्जलयः स्वज्ञानानुगुणं स्तुतिरूपाणि वाक्यानि गृणन्त",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "शरणं प्रविशन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "प्रविशन्तो दृश्यन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विशन्ति"
  },
  {
   "surface_form": "kecid",
   "lemma": "kaścit",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "अति उग्रम् अति अद्भुतं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "केचिद्"
  },
  {
   "surface_form": "bhītāḥ",
   "lemma": "√bhī",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्राञ्जलयः सन्तो गृणन्ति स्तुवन्ति त्वाम् अन्ये पलायनेऽपि अशक्ताः सन्तः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "प्राञ्जलयः स्वज्ञानानुगुणं स्तुतिरूपाणि वाक्यानि गृणन्ति उच्चारयन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सन्तः त्वां विशन्ति शरणं प्रविशन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भीताः"
  },
  {
   "surface_form": "prāñjalayaḥ",
   "lemma": "prāñjali",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्राञ्जलयः"
  },
  {
   "surface_form": "gṛṇanti",
   "lemma": "√gṛ",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "स्तुवन्ति त्वाम् अन्ये पलायनेऽपि अशक्ताः सन्तः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "उच्चारयन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "जयजय रक्षरक्षेति प्रार्थयन्ते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "स्तुवन्ति त्वाम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गृणन्ति"
  },
  {
   "surface_form": "svasti",
   "lemma": "svasti",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्वस्ति"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "uktvā",
   "lemma": "vac",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "पुष्कलाभिः भगवदनुरूपाभिः स्तुतिभिः स्तुवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उक्त्वा"
  },
  {
   "surface_form": "mahā",
   "lemma": "mahat",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "महा"
  },
  {
   "surface_form": "ṛṣi",
   "lemma": "ṛṣi",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ऋषि"
  },
  {
   "surface_form": "siddha",
   "lemma": "siddha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सिद्ध"
  },
  {
   "surface_form": "saṃghāḥ",
   "lemma": "saṃgha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः संपूर्णाभिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संघाः"
  },
  {
   "surface_form": "stuvanti",
   "lemma": "√stu",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "त्वाम् अन्ये पलायनेऽपि अशक्ताः सन्तः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "त्वाम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्तुवन्ति"
  },
  {
   "surface_form": "tvām",
   "lemma": "tvad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वाम्"
  },
  {
   "surface_form": "stutibhiḥ",
   "lemma": "stuti",
   "grammar": "instrumental feminine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "पुष्कलाभिः संपूर्णाभिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स्तुवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्तुतिभिः"
  },
  {
   "surface_form": "puṣkalābhiḥ",
   "lemma": "puṣkala",
   "grammar": "instrumental feminine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "संपूर्णाभिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "भगवदनुरूपाभिः स्तुतिभिः स्तुवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "परिपूर्णार्थाभिः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पुष्कलाभिः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "11.36",
   "type": "cross-chapter thematic parallel",
   "score": 0.9116,
   "feature_breakdown": {
    "cosine": 0.8516,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 15.448,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "11.22",
   "type": "next-verse continuation",
   "score": 0.8976,
   "feature_breakdown": {
    "cosine": 0.8276,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 16.1232,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "11.35",
   "type": "lemma-family resonance",
   "score": 0.8814,
   "feature_breakdown": {
    "cosine": 0.8414,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.5699,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "2.35",
   "type": "shared-vocabulary echo",
   "score": 0.8757,
   "feature_breakdown": {
    "cosine": 0.8557,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.4049,
    "stem_prefix": 2.0
   }
  },
  {
   "verse": "2.7",
   "type": "thematic-similarity",
   "score": 0.8728,
   "feature_breakdown": {
    "cosine": 0.8328,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.0186,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "11.15",
   "type": "lemma-family resonance",
   "score": 0.8706,
   "feature_breakdown": {
    "cosine": 0.8306,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.2779,
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   }
  },
  {
   "verse": "6.45",
   "type": "cross-chapter thematic parallel",
   "score": 0.8704,
   "feature_breakdown": {
    "cosine": 0.8304,
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    "lemma_overlap": 5.9323,
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   }
  },
  {
   "verse": "11.50",
   "type": "lemma-family resonance",
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   "feature_breakdown": {
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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_11.21",
    "anandgiri_11.21"
   ],
   "score": 0.5,
   "english_rendering": "The hosts of devas (sura-saṃghāḥ) who descended in human form to relieve the earth's burden — the Vasus and their kin, now as fighting warriors — are seen entering (viśanti) the cosmic form; they cannot flee, for even flight has been foreclosed. Some, overcome by fear (bhītāḥ), fold hands and offer praise (gṛṇanti), while others, observing the omens of battle (utpātādi-nimittāni), invoke 'svasti astu jagataḥ' — let there be wellbeing for the world — and the assembled maharṣis and siddhas (mahārṣi-siddha-saṃghāḥ) offer complete, brimming hymns (stutibhiḥ puṣkalābhiḥ). For Śaṅkara, this entry (praveśa) is not devotional merging but the inevitable dissolution of all conditioned beings into the one undifferentiated ground that the viśvarūpa temporarily makes visible. Fear and praise alike are superimpositions (adhyāsāḥ) upon the witness-Brahman that neither enters nor is entered.",
   "divergence_note": "Śaṅkara's bhāṣya directly supplied — yudhyamānā vodhāraḥ as vasu-ādi-deva-saṃghāḥ manuṣya-sansthānāḥ; svasti astu jagataḥ as the sages' invocation; puṣkalābhiḥ glossed as sampūrṇābhiḥ.",
   "commentator": "Śaṅkarācārya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.21",
    "vedantadeshika_11.21"
   ],
   "score": 0.5,
   "english_rendering": "The exalted sura-saṃghāḥ, beholding Bhagavān as viśvāśraya — the refuge of the universe — approach him with joyful hearts (hṛṣṭa-manasaḥ). Among them, those who glimpse his form in its terror and wonder (ati-ugram ati-adbhutam) become afraid and, folding their hands, articulate praise in accordance with their own capacity of knowledge (svajñānānuguṇam). The maharṣi-siddha assemblies, who are knowers of the true hierarchy of higher and lower realities (parāvara-tattva-yāthātmya-vidaḥ), go beyond fearful praise: they say 'svasti' and offer hymns that are genuinely befitting Bhagavān (bhagavad-anurūpābhiḥ stutibhiḥ). For Rāmānuja, this is kainkarya (service-in-love) differentiated by the worshipper's jñāna-depth: the sura enter as devotees, not as matter being consumed; the cosmic form reveals the Lord as inner controller (antaryāmin) of all hosts.",
   "divergence_note": "Rāmānuja's bhāṣya directly supplied — hṛṣṭa-manasaḥ, viśvāśraya, svajñānānuguṇam, parāvara-tattva-yāthātmya-vidaḥ, bhagavad-anurūpābhiḥ all present verbatim.",
   "commentator": "Rāmānujācārya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.21",
    "jayatirtha_11.21"
   ],
   "score": 0.5,
   "english_rendering": "*Amī hi tvā sura-saṃghā viśanti* — the hosts of gods enter into You; *kecid bhītāḥ prāñjalayo gṛṇanti* — some, struck with fear, praise You with palms joined. *Svastīty uktvā maharṣi-siddha-saṃghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ* — the assembled *maharṣi*s (great seers) and *siddha*s (perfected ones) cry 'svasti' (hail, be it well) and laud You with abundant hymns.\n\nThe *sura-saṃghā* who enter (*viśanti*) do not dissolve into Hari; entry into the *viśvarūpa* (universal form) is an act of *āśraya* (dependent refuge), consonant with *paratantra* (eternally dependent) *jīva*-hood. *Bheda* (real distinction) between Lord and *jīva* is not suspended by the vision — it is confirmed by it. Fear (*bhītatā*) before Bhagavān is right relation: it names the ontological gap between *svatantra* (the independently real, self-sufficient) Hari and the *paratantra jīva* who can never become what he worships. The *prāñjalaya* gesture — palms pressed together in submission — enacts this subordination bodily.\n\nThe *maharṣi-siddha-saṃghāḥ* who pronounce *svasti* and hymn with *stutibhiḥ puṣkalābhiḥ* represent the *mukta-yogya* tier of the *taratamya* (graded ontological hierarchy): liberated or liberation-capable beings whose praise is possible precisely because Hari's *guṇa*s (auspicious attributes) remain eternally distinct from the praiser. Abundant hymns (*puṣkalāḥ stutayaḥ*) do not terminate in silence; they enumerate what Hari alone possesses as the *svatantra* ground of all being. *Bhakti* (devotion) here is not an approach to non-difference but its opposite — ontological subordination perpetually enacted in song.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The reading is voiced directly from *dvaita* *siddhānta* — *pañca-bheda*, *taratamya*, *paratantra jīva*, *svatantra* Hari — applied to the *mūla*'s images of entry, fear, praise, and hymn.",
   "commentator": "Madhvācārya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.21"
   ],
   "score": 0.5,
   "english_rendering": "*Amī hi tvā sura-saṃghā viśanti* — the hosts of gods enter you, and their entering is not dissolution into a void but absorption into the fullness of *svarūpa-śakti* (the Lord's own essential power). Kṛṣṇa's cosmic form is not *māyā*-projection but real divine manifestation, Brahman's own being made visible; the world is never illusory in *śuddhādvaita*, and so these assembled *sura-saṃghāḥ* (hosts of gods), *maharṣi-siddha-saṃghāḥ* (hosts of great seers and perfected beings), and the trembling *bhītāḥ* (frightened) ones with *prāñjalayaḥ* (folded palms) are all genuinely present within the *viśvarūpa*. Their fear is a real *bhāva* (inner state), not a deficiency: it is the natural response of the *jīva* meeting the fullness of Kṛṣṇa's *ānanda* (bliss) at a scale that overwhelms finite vision. The utterance *svasti* — the auspicious cry of the *siddha*-hosts — and the *stutibhiḥ puṣkalābhiḥ* (abundant hymns of praise) are the spontaneous overflow of *prema* (love), kindled entirely by *puṣṭi* (divine grace), since in the *puṣṭi-mārga* every movement toward Kṛṣṇa originates in Kṛṣṇa's own initiative. The *brahma-sambandha* (relation of all things to Brahman) means that even terror and wonder in the assembled hosts are Kṛṣṇa rejoicing in his own manifestation through the *jīvas* he has drawn into *sevā* (loving service). Nothing here falls outside the one *ānanda-maya* reality.",
   "divergence_note": "Vallabha's Subodhinī is silent on this verse; siddhānta applied directly from śuddhādvaita primitives: world as real manifestation (no māyā), puṣṭi as the sole initiative of grace, bhāva-states as genuinely present within the viśvarūpa rather than as illusory superimpositions.",
   "commentator": "Vallabhācārya",
   "provenance": "siddhānta_reconstruction"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.21"
   ],
   "score": 0.5,
   "english_rendering": "The sura-saṃghāḥ, gripped by fear (bhītāḥ), enter Kṛṣṇa as śaraṇam — they take refuge, not merely observe. Among them, those most terrified (ati-bhītāḥ) halt at a distance (dūrata eva sthitvā), press their palms together (kṛta-saṃpuṭa-kara-yugulāḥ), and cry out 'jaya jaya rakṣa rakṣa' — victory, victory, protect us, protect us. The maharṣis and siddhas, steadier in devotion, pronounce 'svasti' as benediction and offer their abundant hymns. For Śrīdhara, this is the natural gradient of bhakti in the presence of the overwhelming (atibhīṣaṇa): the unprepared collapse into the cry of shelter, while the prepared offer structured, joyful praise. Both are valid modes of the single movement toward Bhagavān.",
   "divergence_note": "Śrīdhara's bhāṣya directly supplied — śaraṇaṃ praviśanti, dūrata eva sthitvā, kṛta-saṃpuṭa-kara-yugulāḥ, jaya-jaya rakṣa-rakṣa all present verbatim; HTML/JS artifacts in payload ignored.",
   "commentator": "Śrīdhara Svāmī"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.21"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana opens with the interpretive key: Bhagavān is manifesting his bhūbhāra-saṃhāra-kāritva — his agency as remover of the earth's burden — and Arjuna sees this. The sura-saṃghāḥ (the Vasus and divine hosts who descended in human form for this very purpose) are now seen entering (praveśanti dṛśyante) Kṛṣṇa. Further, by a deliberate pada-ccheda (compound-split), 'asura-saṃghāḥ' is also implicated — the burden-bearers themselves (Duryodhana and his kin) are equally entering. Both armies, both the divine instruments and the demonic obstacles, are being re-absorbed into the source. Some from both sides (ubhayoḥ senayoḥ), unable even to flee (palāyane api aśaktāḥ), fold hands and praise; Nārada and the great sages, who arrived to witness the battle (yuddha-darśanārthāgataḥ), offer hymns that are paripūrṇārthābhiḥ — filled with the complete meaning of Bhagavān's qualities. Jñāna and bhakti are not in tension here: the seer who knows the destruction is cosmically purposive (bhūbhāra-haraṇa) and the devotee who cries 'svasti' for the world are the same consciousness at different moments of the same recognition.",
   "divergence_note": "Madhusūdana's bhāṣya directly supplied — bhūbhāra-saṃhāra-kāritva, pada-ccheda for asura-saṃghāḥ, ubhayoḥ senayoḥ, nārada-prabhṛtayaḥ, palāyane api aśaktāḥ, paripūrṇārthābhiḥ all present verbatim.",
   "commentator": "Madhusūdana Sarasvatī"
  }
 },
 "prosodic_information": {
  "meter": "triṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "महर्षि",
   "role": "supporting",
   "other_verses_in_list": [
    "10.6"
   ]
  },
  {
   "list": "सिद्ध",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.48",
    "3.20",
    "4.12",
    "4.22",
    "4.38",
    "6.37",
    "6.43",
    "6.45",
    "7.3",
    "8.15",
    "10.26",
    "11.22",
    "11.36",
    "12.10",
    "14.1",
    "16.14",
    "16.23",
    "18.13",
    "18.45",
    "18.46",
    "18.49",
    "18.50"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "e_v": 0.005,
   "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"
   ]
  },
  "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": [
     "viśanti: viś -> √viś",
     "bhītāḥ: bhī -> √bhī",
     "gṛṇanti: gṛ -> √gṛ",
     "stuvanti: stu -> √stu"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.832061Z",
    "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": [
  "When we witness something so overwhelming that flight is impossible and words collapse into 'protect me' — is that the same cognitive moment as the sura-saṃghāḥ pressing their palms and crying out? What does it mean that the cosmos builds this response into its most exalted beings, not only into frightened humans?",
  "Madhusūdana's pada-ccheda moves asura-saṃghāḥ into the same frame as sura-saṃghāḥ — both enter, both are instruments and obstacles in the same clearing. Does this dissolve moral categories, or sharpen them by showing that the same force operates through both?",
  "The maharṣi-siddha-saṃghāḥ say 'svasti' — 'let it be well' — for the world, not for themselves, even as they witness mass destruction. What is the knowledge-base that makes benediction the response to catastrophe rather than grief or protest?",
  "Rāmānuja distinguishes praise calibrated to one's own knowledge (svajñānānuguṇam) from praise that is truly befitting Bhagavān (bhagavad-anurūpābhiḥ). Is the gap between these two always present, and what practice closes it?",
  "Śrīdhara's reading makes śaraṇa (refuge) the governing act — the sura-saṃghāḥ enter as those seeking shelter. When we speak of 'surrender' in non-theistic contexts, what are we actually seeking shelter in, and from what?",
  "The verse holds fear (bhaya) and abundant praise (puṣkalā stuti) simultaneously, in the same assembly. Which traditions — inside or outside this text's world — treat fear as a form of reverence rather than an obstacle to it?",
  "Śaṅkara reads the sages' invocation of 'svasti astu jagataḥ' as arising from observing battle-omens (utpāta-nimittāni). If the world-blessing comes from reading signs of catastrophe, what does that say about the relationship between prophetic sight and prayer?"
 ],
 "everyday_applications": {
  "advaita": "When a situation becomes so large — a diagnosis, a collapse, a sudden loss — that your habitual responses fall away and you cannot move, that paralysis is not weakness. It is the moment when the superimposed self (ahaṃkāra) can no longer maintain its fiction of control. The one who cannot flee and folds hands is already closer to recognition than the one who is still managing. Use that arrested moment to ask: who is the witness of this overwhelm?",
  "viśiṣṭādvaita": "In any community of practice — a team, a family, a sangha — people encounter the same difficult reality and respond at vastly different levels of depth. Some panic, some offer routine platitudes, some offer genuinely fitting counsel. Rāmānuja's frame says all three are valid responses calibrated to where each person actually stands (svajñānānuguṇam). The leader's task is not to shame the frightened ones but to create conditions where depth grows — because the capacity for bhagavad-anurūpābhiḥ (truly fitting response) is teachable.",
  "dvaita": "Madhva's non-commentary on this verse is itself instructive: not every moment requires interpretation. Some encounters with the overwhelming are meant to be sat with in silence, in the recognition that you are permanently, constitutively smaller than what you are facing. The dvaita practitioner trains the habit of anāśritā — not leaning on one's own interpretation — and this verse is practice for that. Bring one situation today where you reached for analysis too quickly and let it remain un-analyzed.",
  "śuddhādvaita": "The Puṣṭi-mārga reading says Kṛṣṇa is enjoying his own manifestation through these assembled hosts. This reframes every moment of being caught in something larger than yourself — an organization's upheaval, a family's grief cycle, a city's transformation — as potentially a site of divine self-delight (ānanda), not merely human suffering. The practice: once today, when caught in something not of your making, ask 'what if this entire scene — including my fear — is Kṛṣṇa's play?' Not as a bypass, but as a brief rotation of perspective.",
  "bhakti": "Śrīdhara's 'jaya jaya rakṣa rakṣa' — victory, protect us — is honest, unsophisticated, urgent prayer. Many spiritual practitioners are embarrassed by this kind of cry; they think real bhakti should be serene. But Śrīdhara shows this cry as the authentic response of the most frightened members of the assembly — and they are still in right relationship with Bhagavān. If you have been avoiding a specific prayer because it felt too raw or too needy, bring it today. The folded hands at a distance are as valid as the sage's composed hymn.",
  "advaita-bhakti": "Madhusūdana's pada-ccheda — reading both sura and asura as entering — offers a daily practice of radical inclusion in one's own inner assembly. In any significant decision or crisis, we contain both the divine instruments (the parts of us oriented toward clarity and service) and the burden-bearers (the entrenched resistances, the Duryodhanas of habit). Both are entering the same fire. The synthesizing practice: before judging any inner movement as 'bad,' ask whether it too is being re-absorbed and cleared — and whether the seer who watches this process can hold both armies with the equanimity of Nārada watching from the edge."
 },
 "primary_meaning": "Hosts of gods pour into you; some, seized by fear, fold their palms and offer praise, while the assembled great seers and siddhas cry \"svasti\" and hymn you with songs full to the brim."
}