{
 "verse_id": "11.50",
 "mūla": {
  "devanāgarī": "इत्य् अर्जुनं वासुदेवस् तथोक्त्वा स्वकं रूपं दर्शयाम् आस भूयः | आश्वासयाम् आस च भीतम् एनं भूत्वा पुनः सौम्य-वपुर् महात्मा",
  "iast": "ity arjunaṃ vāsudevas tathoktvā svakaṃ rūpaṃ darśayām āsa bhūyaḥ | āśvāsayām āsa ca bhītam enaṃ bhūtvā punaḥ saumya-vapur mahātmā",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 50",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "arjunam",
   "lemma": "arjuna",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्जुनम्"
  },
  {
   "surface_form": "vāsudevaḥ",
   "lemma": "vāsudeva",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वासुदेवः"
  },
  {
   "surface_form": "tathā",
   "lemma": "tathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तथा"
  },
  {
   "surface_form": "uktvā",
   "lemma": "vac",
   "grammar": "conv",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उक्त्वा"
  },
  {
   "surface_form": "svakam",
   "lemma": "svaka",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्वकम्"
  },
  {
   "surface_form": "rūpam",
   "lemma": "rūpa",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रूपम्"
  },
  {
   "surface_form": "darśayām",
   "lemma": "√darśay",
   "grammar": "past indicative peri 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दर्शयाम्"
  },
  {
   "surface_form": "āsa",
   "lemma": "√as",
   "grammar": "past indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आस"
  },
  {
   "surface_form": "bhūyas",
   "lemma": "bhūyas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूयस्"
  },
  {
   "surface_form": "āśvāsayām",
   "lemma": "ā-√śvāsay",
   "grammar": "past indicative peri 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आश्वासयाम्"
  },
  {
   "surface_form": "āsa",
   "lemma": "√as",
   "grammar": "past indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आस"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "bhītam",
   "lemma": "√bhī",
   "grammar": "accusative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "एनम्, भूत्वा पुनः सौम्यवपुः प्रसन्नदेहः महात्मा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "एनं पुनः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भीतम्"
  },
  {
   "surface_form": "enam",
   "lemma": "enad",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एनम्"
  },
  {
   "surface_form": "bhūtvā",
   "lemma": "bhū",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "पुनः सौम्यवपुः प्रसन्नदेहः महात्मा",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "आश्वासयामास च, महात्मा सत्यसंकल्पः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "पुरुषोत्तमोऽचिन्त्ययोगेश्वरो विभुर्महात्मा भीतमेनं आश्वासयामास",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "पुनः पूर्ववत्सौम्यवपुरनुग्रशरीरः महात्मा परमकारुणिकः सर्वेश्वरः सर्वज्ञ इत्यादिकल्याणगुणाकरः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भूत्वा"
  },
  {
   "surface_form": "punar",
   "lemma": "punar",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुनर्"
  },
  {
   "surface_form": "saumya",
   "lemma": "saumya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सौम्य"
  },
  {
   "surface_form": "vapūḥ",
   "lemma": "vapus",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वपूः"
  },
  {
   "surface_form": "mahātmā",
   "lemma": "mahātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "।। अर्जुन उवाच --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सत्यसंकल्पः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "विश्वरूपः कृपालुरिति वा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "परमकारुणिकः सर्वेश्वरः सर्वज्ञ इत्यादिकल्याणगुणाकरः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "महात्मा"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "11.49",
   "type": "next-verse continuation",
   "score": 0.9061,
   "feature_breakdown": {
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    "lemma_overlap": 18.2732,
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   "verse": "11.9",
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   "verse": "18.74",
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   "verse": "11.45",
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   "verse": "18.77",
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   "verse": "9.13",
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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_11.50",
    "anandgiri_11.50"
   ],
   "score": 0.5,
   "english_rendering": "Saṃjaya reports: having spoken thus to Arjuna, Vāsudeva — the one born in Vasudeva's house — showed again his own (svaka) two-armed form. The mahātmā, now with a placid body (saumya-vapu), reassured this frightened one. For Śaṅkara the verse is purely transitional: the cosmic display served only to jolt the jīva toward viveka (discrimination); the gentle form reassures without privileging the form itself, which is ultimately vyāvahārika (conventional reality).",
   "divergence_note": "Śaṅkara's gloss is terse — saumya-vapu = prasanna-deha — and shifts immediately to Arjuna's next speech. The philosophical weight falls elsewhere in ch. 11; this verse he treats as a factual report of Saṃjaya."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.50",
    "vedantadeshika_11.50"
   ],
   "score": 0.5,
   "english_rendering": "Saṃjaya reports: the Lord, Vasudeva's son — whose saṃkalpa (will) is ever true — first showed again his own four-armed form (catur-bhuja rūpa), the very form that Vasudeva himself had once prayed to conceal after Kaṃsa's threat (Viṣṇu Purāṇa 5.3.10/13). Then, seeing Arjuna still frightened, the Lord became again the familiar saumya-vapu and reassured him. For Rāmānuja, the four-armed form is the genuine svaka-rūpa of the Sarvéśvara who descends for jagad-upakṛti (world's benefit); the cosmic form was a temporary overflow, not the personal form the devotee loves.",
   "divergence_note": "Rāmānuja cites two Viṣṇu Purāṇa verses and adds that even Śiśupāla's hatred was fixed on the catur-bhuja form, confirming it as the devotionally definitive image; this also glosses Arjuna's own request at 11.46."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.50",
    "jayatirtha_11.50"
   ],
   "score": 0.5,
   "english_rendering": "Saṃjaya reports the return of Vāsudeva's own form. Madhva adds a sharp qualifier: the phrase svaka-rūpa (own form) refers to what appeared real by common misconception (bhrānti-pratīti); in absolute terms that four-armed form too is svaka, for Hari's multiplicity of forms is real, not illusory. The pramāṇas (scriptural proofs) establishing this have been cited earlier in the bhāṣya.",
   "divergence_note": "Madhva's three-line comment pivots on the distinction between apparent svaka-rūpa and ultimate svaka-rūpa — a pointed anti-Advaita note that all forms of Hari are genuinely his own, not māyā-superimpositions."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.50"
   ],
   "score": 0.5,
   "english_rendering": "Saṃjaya speaks: having first revealed the four-armed form, the Lord — seeing Arjuna ready to descend from the chariot and praise him, judging that sakhya (friendship) and sārathya (chariotship) would be incongruous with the four-armed display — became again the two-armed form (dvi-bhuja), the form accepted by the world as his own svaka-rūpa. The word saumya alone signals the two-armed form; the double adverb bhūyaḥ and punaḥ would otherwise be redundant. The mahātmā, acintya-yogeśvara, reassured the frightened Arjuna by bhakta-prārthanā (the devotee's prayer).",
   "divergence_note": "Vallabha's commentary uniquely argues from grammar: saumya-vapu can only mean dvi-bhuja here because 11.51 uses mānuṣa-rūpa, and calling the catur-bhuja form redundant with bhūyaḥ/punaḥ would be paunarukti (tautology)."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.50"
   ],
   "score": 0.5,
   "english_rendering": "Saṃjaya reports: Śrī Vāsudeva, having spoken thus to Arjuna, showed again his own form — exactly as before — adorned with diadem (kirīṭa) and so on, the catur-bhuja form. Then becoming again the prasanna-vapu (gracious-bodied), he reassured the still-frightened Arjuna. The epithet mahātmā carries the gloss viśva-rūpa (cosmic-formed) or kṛpālu (compassionate) — the great soul who manifested the universe-body now lovingly contracts into a gentle presence.",
   "divergence_note": "Śrīdhara's commentary is clean Sanskrit with no artifacts; he glosses mahātmā doubly (viśva-rūpa or kṛpālu), giving both a cosmological and a devotional reading without forcing a choice."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.50"
   ],
   "score": 0.5,
   "english_rendering": "Saṃjaya reports: Vāsudeva showed again (bhūyaḥ) his own form — adorned with kirīṭa, makara-kuṇḍala (fish-shaped earrings), gadā, cakra, Śrīvatsa-mark, Kaustubha gem, forest-garland, and yellow garment — the four-armed beauty in full. Becoming again the saumya-vapu — the graceful, slender body — the mahātmā (supremely compassionate, omniscient, repository of all auspicious qualities) reassured this frightened Arjuna. For Madhusūdana, the return to the gentle form is itself an act of supreme grace: the Absolute that dissolved all forms now voluntarily re-assumes a lovable one for the bhakta's sake.",
   "divergence_note": "Madhusūdana's bhāṣya is the most ornate in listing the divine insignia (seven items enumerated) and closes with a string of epithets — paramakāruṇika, sarvéśvara, sarvajña — uniting Advaita's impersonal Brahman with Bhakti's personal Lord of grace."
  }
 },
 "prosodic_information": {
  "meter": "triṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "Arjuna",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अर्जुन",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.2",
    "2.54",
    "3.1",
    "3.7",
    "3.36",
    "9.19",
    "10.32",
    "10.39"
   ]
  },
  {
   "list": "महात्मा",
   "role": "supporting",
   "other_verses_in_list": [
    "7.3",
    "7.19",
    "8.15",
    "9.13"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
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   "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": [
     "darśayām: darśay -> √darśay",
     "āsa: as -> √as",
     "āśvāsayām: āśvāsay -> ā-√śvāsay",
     "āsa: as -> √as",
     "bhītam: bhī -> √bhī"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.863568Z",
    "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"
   }
  ]
 },
 "so_what_questions": [
  "Why does the text name both the withdrawal of the cosmic form AND the reassurance as separate acts — what does the gap between seeing and being comforted tell us about the pedagogy of overwhelming revelation?",
  "Three commentators call the returned form 'four-armed' and one (Vallabha) insists it must be 'two-armed' — what is at stake doctrinally in that disagreement about which form is svaka (one's own)?",
  "Madhva's note that even the svaka-rūpa may be perceived through bhrānti (misconception) raises: can a form be simultaneously real and partially misapprehended — and what would that mean for darśana (vision) as an epistemological event?",
  "The word mahātmā closes the verse. In what sense is 'great-souled' the right epithet for someone who just concealed the greatest possible display of power and returned to a gentler face?",
  "Rāmānuja's citation of Viṣṇu Purāṇa shows Vasudeva himself once asked the Lord to conceal the four-armed form. What does it mean that Arjuna asks for the same concealment that a frightened human father once begged for at birth?",
  "Vallabha reads sakhya and sārathya as the frame that forces the two-armed return — friendship requires parity. How does this reshape the entire Gītā's frame: is the charioteer relationship a constraint on theophany?",
  "If the cosmic form (viśva-rūpa) is real, why must the text report its withdrawal — and what does the act of re-assuming limit tell us about the relationship between infinite display and finite relationship?"
 ],
 "everyday_applications": {
  "advaita": "When you have given someone a dose of hard truth that overwhelmed them, the wise move is not to double down on correctness but to return to the register they can actually receive — saumya-vapu is the practical face of compassion, not a philosophical retreat.",
  "viśiṣṭādvaita": "The Lord's four-armed form is his real self, but he meets each person in the form they can sustain a relationship with. In service (kainkarya), adapt your mode of presence to what the person in front of you can actually be served by — not what feels truest to you.",
  "dvaita": "Madhva's insistence that all forms are genuinely Hari's own guards against the habit of saying 'the real me is different from what you're seeing.' Every sincere mode of showing up — professional, parental, devotional — is real, not a mask over some purer hidden self.",
  "śuddhādvaita": "Vallabha: the Lord returned to the two-armed form because sakhya (friendship) required it. Before a relationship can resume after a rupture or a revelation, someone has to choose to return to familiar ground. That choice, made out of love, is itself an act of grace.",
  "bhakti": "Śrīdhara's kṛpālu gloss: the same source that can show you everything also holds you when you are frightened by everything. Seek teachers, parents, and leaders who can do both — who do not mistake the capacity to overwhelm for the obligation to always display it.",
  "advaita-bhakti": "Madhusūdana's long list of ornaments is not decoration — it is a reminder that after any dissolution experience (grief, loss, awe), beauty returns in specific, nameable form. The saumya-vapu is not a vague 'gentle presence'; it has a kirīṭa and a Kaustubha. Specificity is how love re-anchors the overwhelmed."
 },
 "primary_meaning": "Having spoken, the great-souled Vāsudeva showed his own form again and, now gentle-bodied once more, reassured the frightened Arjuna."
}