{
 "verse_id": "11.33",
 "mūla": {
  "devanāgarī": "तस्मात् त्वम् उत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् | मयैवैते निहताः पूर्वम् एव निमित्त-मात्रं भव सव्यसाचिन्",
  "iast": "tasmāt tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham | mayaivaite nihatāḥ pūrvam eva nimitta-mātraṃ bhava savyasācin",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 33",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "tasmāt",
   "lemma": "tasmāt",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तस्मात्"
  },
  {
   "surface_form": "tvam",
   "lemma": "tvad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "उत्तिष्ठ भीष्मप्रभृतयः अतिरथाः अजेयाः देवैरपि, अर्जुनेन जिताः इति यशः लभस्व केवलं पुण्यैः हि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्वम्"
  },
  {
   "surface_form": "uttiṣṭha",
   "lemma": "ut-√sthā",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "भीष्मप्रभृतयः अतिरथाः अजेयाः देवैरपि, अर्जुनेन जिताः इति यशः लभस्व केवलं पुण्यैः हि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": ", तान् शत्रून् जित्वा यशो लभस्व, धर्म्यं राज्यं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उत्तिष्ठ"
  },
  {
   "surface_form": "yaśaḥ",
   "lemma": "yaśas",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यशः"
  },
  {
   "surface_form": "labhasva",
   "lemma": "√labh",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "केवलं पुण्यैः हि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", धर्म्यं राज्यं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्राप्नुहि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "। महद्भिः पुण्यैरेव हि यशो लभ्यते। अत्यन्ततश्च जित्वा शत्रून्दुर्योधनादीन् भुङ्क्ष्व स्वोपसर्जनत्वेन भोग्यतां प्रापय समृ",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लभस्व"
  },
  {
   "surface_form": "jitvā",
   "lemma": "ji",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "शत्रून् दुर्योधनप्रभृतीन् भुङ्क्ष्व राज्यं समृद्धम् असपत्नम् अकण्टकम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "यशो लभस्व, धर्म्यं राज्यं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "शत्रून्दुर्योधनादीन् भुङ्क्ष्व स्वोपसर्जनत्वेन भोग्यतां प्रापय समृद्धं राज्यमकण्टकम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "जित्वा"
  },
  {
   "surface_form": "śatrūn",
   "lemma": "śatru",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "दुर्योधनप्रभृतीन् भुङ्क्ष्व राज्यं समृद्धम् असपत्नम् अकण्टकम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "जित्वा यशो लभस्व, धर्म्यं राज्यं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "शत्रून्"
  },
  {
   "surface_form": "bhuṅkṣva",
   "lemma": "√bhuj",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "राज्यं समृद्धम् असपत्नम् अकण्टकम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। मया एव एते कृतापराधाः पूर्वम् एव निहताः, हनने विनियुक्ताः, त्वं तु तेषां हनने निमित्तमात्रं भव। मया हन्यमानानां शस्त्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। एते च तव शत्रवस्त्वदीययुद्धात्पूर्वमेव मयैव कालात्मना निहतप्रायास्तथापि त्वं निमित्तमात्रं भव। हे सव्यसाचिन् सव्येन वा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "स्वोपसर्जनत्वेन भोग्यतां प्रापय समृद्धं राज्यमकण्टकम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भुङ्क्ष्व"
  },
  {
   "surface_form": "rājyam",
   "lemma": "rājya",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "राज्यम्"
  },
  {
   "surface_form": "samṛddham",
   "lemma": "sam-√ṛdh",
   "grammar": "accusative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "असपत्नम् अकण्टकम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समृद्धम्"
  },
  {
   "surface_form": "mayā",
   "lemma": "mad",
   "grammar": "instrumental singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मया"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "ete",
   "lemma": "etad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एते"
  },
  {
   "surface_form": "nihatāḥ",
   "lemma": "ni-√han",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "निश्चयेन हताः प्राणैः वियोजिताः पूर्वमेव",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", हनने विनियुक्ताः, त्वं तु तेषां हनने निमित्तमात्रं भव",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "संहतायुषः त्वदीययुद्धात्पूर्वमेव",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निहताः"
  },
  {
   "surface_form": "pūrvam",
   "lemma": "pūrvam",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "एव निहताः, हनने विनियुक्ताः, त्वं तु तेषां हनने निमित्तमात्रं भव",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पूर्वम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "nimitta",
   "lemma": "nimitta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निमित्त"
  },
  {
   "surface_form": "mātram",
   "lemma": "mātra",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मात्रम्"
  },
  {
   "surface_form": "bhava",
   "lemma": "√bhū",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भव"
  },
  {
   "surface_form": "savyasācin",
   "lemma": "savyasācin",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", सव्येन वामेनापि हस्तेन शराणां क्षेप्ता सव्यसाची इति उच्यते अर्जुनः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सव्येन वामहस्तेन सचितुं शरान्संधातुं शीलं यस्येति व्युत्पत्त्या वामेनापि बाणक्षेपात्सव्यसाचीत्युच्यते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सव्येन वामेन हस्तेनापि शरान्सचितुं संधातुं शीलं यस्य तादृशस्य तव भीष्मद्रोणादिजयो नासंभावितस्तस्मात्त्वद्व्यापारानन्तरं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सव्यसाचिन्"
  }
 ],
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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_11.33",
    "anandgiri_11.33"
   ],
   "score": 0.5,
   "divergence_note": "Śaṅkara subordinates the battle-command to a jñāna-mārga frame: the agent is ultimately non-personal; Arjuna's warrior identity is only phenomenally real.",
   "english_rendering": "Therefore arise — Bhīṣma and the other great warriors (maharathāḥ), unconquerable even by the devas, stand already slain in Me; what remains is that Arjuna, the ambidextrous archer (sav-yasa-cin, he who arrays arrows with the left hand too), should win the renown (yaśas) that accrues from virtue (puṇya). These enemies have been separated from life (prāṇair viyojitāḥ) by Me beforehand; you are to be a mere instrument (nimitta-mātraṃ), the efficient cause in appearance only, while the real agency is brahma-svarūpa acting through the kāla-śakti (power of time)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.33",
    "vedantadeshika_11.33"
   ],
   "score": 0.5,
   "divergence_note": "Unlike Śaṅkara's agent-dissolving move, Rāmānuja honours the jīva's real action — but as a beloved servant-instrument of Bhagavān, not as an impersonal causal chain.",
   "english_rendering": "Therefore arise for battle against them — conquer those enemies who have already committed transgression (kṛtāparādhāḥ) and enjoy the flourishing kingdom as a fruit of righteous action (dharma-phala). Bhagavān has already condemned them to destruction; you are as a weapon (śastrādi-sthānīyaḥ) in the hand of the Lord who slays them — not an independent killer but an instrument serving as one limb of divine will. The epithet Savyasācin honours your competence with both hands, fit to serve as Bhagavān's most capable instrument."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.33",
    "jayatirtha_11.33"
   ],
   "score": 0.5,
   "divergence_note": "Dvaita reads *nimitta-mātraṃ bhava* as affirming, not erasing, real *jīva*-agency: the *jīva* is a genuine secondary cause, not a mere appearance. Advaita would dissolve the agent into *brahman*; Rāmānuja's *viśiṣṭādvaita* reads Arjuna as *prakāra* (mode) serving as body of the Lord. Dvaita holds the *bheda* firm: two real agents, one *svatantra*, one *paratantra*, acting in irreversible hierarchy.",
   "english_rendering": "*Tasmāt* — because these warriors are already slain by Hari alone (*mayaiva*) — Arjuna is commanded: *uttiṣṭha*, arise; *yaśo labhasva*, win *yaśas* (renown); *jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham*, having conquered the enemies, enjoy the prosperous kingdom. The decisive phrase is *nimitta-mātraṃ bhava savyasācin*: be only the proximate occasion (*nimitta*), O Savyasācin. Hari is *svatantra* (the independently real, self-sufficient) agent; the *jīva* Arjuna is *paratantra* (eternally dependent), a real but strictly instrumental cause. The verb *bhava* — become, be — does not diminish Arjuna's participation; the *jīva*'s action is ontologically genuine within the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) scheme. *Bheda* (real distinction) between Hari and Arjuna is never collapsed: Arjuna truly fights, truly wins *yaśas*, truly enjoys the kingdom — yet none of this proceeds from any *svatantra* power of his own. *Mayaiva* is absolute: the slaying is Hari's act *pūrvam eva*, already accomplished prior to the battle. Arjuna's *kartṛtva* (agenthood) is real yet wholly derivative — *āśrita*, resting upon Hari's will. The command to arise is itself Hari's grace, drawing the *paratantra jīva* into the stream of divine action, where *taratamya* (graded ontological hierarchy) places Arjuna high among *jīvas* yet infinitely below the *svatantra* Lord.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.33"
   ],
   "score": 0.5,
   "divergence_note": "Vallabha's extreme brevity contrasts with all other schools; the very minimalism enacts the puṣṭi-śīla teaching: the practitioner's commentary is unnecessary because Kṛṣṇa's prasāda says everything.",
   "english_rendering": "Therefore arise — and be only an instrument (nimitta-mātraṃ tu bhava). The brevity of Vallabha's comment is itself the teaching: in Puṣṭi-mārga, all striving is Kṛṣṇa's own līlā unfolding through the devotee. Arjuna does not 'decide' to arise; Kṛṣṇa's grace (puṣṭi-prasāda) lifts him. The renown, the kingdom, the victory — all are Kṛṣṇa's self-expression; Arjuna's role is total self-offering (ātma-nivedana), the instrument so surrendered it has no friction."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.33"
   ],
   "score": 0.5,
   "divergence_note": "Śrīdhara foregrounds the Kāla-identification from the previous verse, tying 11.33 tightly to the kālo'smi declaration — a philological bridge absent in Śaṅkara's terse gloss.",
   "english_rendering": "Since it is so, arise for battle. Bhīṣma and Droṇa — unconquerable even by the devas — are to be conquered by Arjuna; win such renown (yaśas). The enemies have, even before your battle, been virtually slain (nihata-prāyāḥ) by Me in My form as Kāla (kālātmanā); you need be only the instrument. The name Savyasācin is unpacked: 'one whose habit (śīla) it is to array arrows (śarān saṃdhātuṃ) even with the left hand (savyena vāma-hastena)' — a mark of exceptional warrior-craft, the fitting recipient of such a command."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.33"
   ],
   "score": 0.5,
   "divergence_note": "Madhusūdana alone explicitly addresses the theological tension between divine pre-causation and human authorship, resolving it as Kṛṣṇa's deliberate gift of laukika (worldly) credit to Arjuna.",
   "english_rendering": "Since even without your activity (tvad-vyāpāram antarena api) these will perish, arise — be roused for battle. Win the renown of having conquered great warriors (atirathāḥ), won only by great merit (mahad-bhiḥ puṇyaiḥ); enjoy the kingdom as something subservient to you (sva-upasarjanatvena bhogyatāṃ prāpaya). These enemies have been slain by Me as Kāla beforehand — their life-spans already spent. I have not felled them from the chariots only to preserve your occasion for renown (tava yaśo-lābhāya). Therefore be the instrument through whom the world will attribute the victory to Arjuna — that worldly attribution (sārvaloukika-vyapadeza) is the real content of yaśas here."
  }
 },
 "prosodic_information": {
  "meter": "triṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Savyasācin",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "उत्तिष्ठ",
   "role": "supporting",
   "other_verses_in_list": [
    "2.7",
    "2.37"
   ]
  },
  {
   "list": "तस्मात्",
   "role": "supporting",
   "other_verses_in_list": [
    "2.30",
    "2.68",
    "3.15",
    "3.19",
    "3.41",
    "4.15",
    "4.42",
    "8.7",
    "8.20",
    "8.27",
    "11.44"
   ]
  },
  {
   "list": "त्वम्",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.33",
    "3.41",
    "4.4",
    "4.35",
    "6.31",
    "11.3",
    "11.18",
    "11.37",
    "11.38",
    "11.43",
    "13.7",
    "13.9",
    "13.10",
    "14.11",
    "17.1"
   ]
  }
 ],
 "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 (sandhi'd compound → prefix-√root canonical)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "uttiṣṭha: utthā -> ut-√sthā"
    ]
   },
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "labhasva: labh -> √labh",
     "bhuṅkṣva: bhuj -> √bhuj",
     "samṛddham: samṛdh -> sam-√ṛdh",
     "nihatāḥ: nihan -> ni-√han",
     "bhava: bhū -> √bhū"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.845078Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 10,
    "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": [
  "If Kṛṣṇa has already slain the enemies beforehand, in what sense does Arjuna's effort matter at all — is the battle real or theatrical?",
  "The schools split on whether 'be a mere instrument' diminishes or elevates Arjuna; what distinguishes a dignified instrumentality (Rāmānuja's kainkarya) from a degrading one?",
  "Kṛṣṇa ties yaśas (renown) to pious merit (puṇya) in the Śaṅkara reading — does this mean public recognition is spiritually earned, or is it a concession to Arjuna's kṣatriya ego?",
  "The verse pivots from cosmic vision (11.32's kālo'smi) to tactical command ('arise, fight') — what does this abrupt scale-shift reveal about the relationship between metaphysical insight and embodied action?",
  "Savyasācin names Arjuna's ambidextrous skill at the moment he is told his skill is not the determining cause — is this irony, or a subtle re-valuation of competence-as-instrument?",
  "How should a practitioner hold the tension between 'the outcome is already decided' and the lived experience of real effort, risk, and grief?",
  "Madhusūdana introduces the concept of sārvaloukika-vyapadeza (worldly attribution of authorship) as Kṛṣṇa's gift — does this make the self-story of personal achievement a sanctioned fiction?"
 ],
 "everyday_applications": {
  "advaita": "When you find yourself paralysed before a difficult project, recognise that the outcome is already determined by conditions (karma-vāsanā, circumstance, prior causes) beyond your apparent control. Your role is to execute with full technical competence while releasing identification with the result — not as passive resignation but as nimitta-consciousness: the chisel does not claim authorship of the sculpture.",
  "viśiṣṭādvaita": "In professional service or caregiving, reframe your role as kainkarya — skilled service rendered as an act of devotion to the larger purpose. The person who sees their competence as a gift held in trust for Bhagavān works with full effort and zero resentment when outcomes differ from expectation; they are the weapon, lovingly placed.",
  "dvaita": "Before a high-stakes decision, acknowledge that you are a dependent agent (paratantra-jīva) operating within a structure you did not create. This is not fatalism — Hari calls Arjuna to act — but it frees you from the inflation of believing your choices bear the full weight of the universe. Act, let Hari dispose.",
  "śuddhādvaita": "The Puṣṭi-mārga practitioner approaches a demanding task with the prayer: 'let this action be Yours moving through me.' The quality of effort does not change; the ownership does. Where other schools reason their way to non-attachment, this path surrenders into it — the instrument does not need to understand the music.",
  "bhakti": "Śrīdhara's Kāla-frame offers this: the forces you are about to confront (an illness, a deadline, an adversary) are already running out of time by the nature of impermanence — kālātmanā nihata-prāyāḥ. Your action is the proximate cause, not the ultimate one. This prevents both the grandiosity of 'I alone can fix this' and the cowardice of 'it doesn't matter what I do.'",
  "advaita-bhakti": "Madhusūdana's laukika-vyapadeza insight applies directly to leadership: when a team succeeds, the wise leader allows the team to own the victory publicly — not as false modesty but as the recognition that the real causation was distributed, prior, and larger than any single agent. Claiming authorship is spiritually unnecessary and socially corrosive; gifting it is both gracious and accurate."
 },
 "primary_meaning": "Rise and fight; these enemies are already slain by Me. Win glory, enjoy the kingdom you conquer, and be only the instrument, Savyasācin."
}