{
 "verse_id": "11.51",
 "mūla": {
  "devanāgarī": "दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन | इदानीम् अस्मि संवृत्तः स-चेताः प्रकृतिं गतः",
  "iast": "dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana | idānīm asmi saṃvṛttaḥ sa-cetāḥ prakṛtiṃ gataḥ",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 51",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "dṛṣṭvā",
   "lemma": "dṛś",
   "grammar": "conv",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दृष्ट्वा"
  },
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   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मानुषम्"
  },
  {
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   "theme_lists": [],
   "surface_devanagari": "रूपम्"
  },
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   "theme_lists": [],
   "surface_devanagari": "तव"
  },
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   "surface_form": "saumyam",
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   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सौम्यम्"
  },
  {
   "surface_form": "janārdana",
   "lemma": "janārdana",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", इदानीम्, अधुना अस्मि संवृत्तः संजातः",
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   "surface_devanagari": "जनार्दन"
  },
  {
   "surface_form": "idānīm",
   "lemma": "idānīm",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": ", अधुना अस्मि संवृत्तः संजातः",
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   "surface_devanagari": "इदानीम्"
  },
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   "surface_form": "asmi",
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   "senses_attested_in_panel": [
    {
     "sense": "संवृत्तः संजातः",
     "school": "advaita",
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      "shankara"
     ]
    },
    {
     "sense": ", प्रकृतिं गतः च",
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     "witnesses": [
      "ramanuja"
     ]
    }
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   "surface_devanagari": "अस्मि"
  },
  {
   "surface_form": "saṃvṛttaḥ",
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    {
     "sense": "संजातः",
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    }
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   "surface_devanagari": "संवृत्तः"
  },
  {
   "surface_form": "sa",
   "lemma": "sa",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "cetāḥ",
   "lemma": "cetas",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चेताः"
  },
  {
   "surface_form": "prakṛtim",
   "lemma": "prakṛti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतिम्"
  },
  {
   "surface_form": "gataḥ",
   "lemma": "√gam",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गतः"
  }
 ],
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  {
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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_11.51",
    "anandgiri_11.51"
   ],
   "score": 0.5,
   "english_rendering": "Beholding now this human form of yours, gentle (saumya) and familiar, O Janārdana, I am restored — my mind (cetas) has returned to its natural composure (prakṛti). The terrifying viśvarūpa was not Brahman revealed but a pedagogical shock: the formless Real cannot be beheld with eyes, only known in jñāna. Arjuna's return to prakṛti signals the mind's readiness for the nididhyāsana that follows.",
   "divergence_note": "Śaṅkara glosses: sacetāḥ — prasannacittaḥ (serene-minded); prakṛtiṃ gataḥ — svabhāvaṃ gataḥ (returned to own nature). The restoration is cognitive, not emotional."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.51",
    "vedantadeshika_11.51"
   ],
   "score": 0.5,
   "english_rendering": "Seeing this utterly beautiful (anavadhikātiśaya-saundarya), supremely gentle human form of yours — the form uniquely proper to you as Bhagavān — I have become sane again (sacetāḥ saṃvṛttaḥ) and have regained my natural state (prakṛtiṃ gataḥ). The two-armed form is not a lesser disclosure but the supremely gracious (parama-saumya) form in which the Lord's entire sovereignty is concentrated for the devotee's approachable delight. The viśvarūpa was for conviction; this form is for love.",
   "divergence_note": "Rāmānuja: anavadhikātiśaya-saundarya-saukumārya-lāvaṇya — Arjuna enumerates qualities that make the human form surpassingly lovely. The form is called asādhāraṇam (uniquely belonging to Him), not a concession."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.51",
    "jayatirtha_11.51"
   ],
   "score": 0.5,
   "english_rendering": "Beholding this gentle human form of Yours, O *Janārdana* (Stirrer of men) — *dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ* — the *jīva* (the individual self), *paratantra* (eternally dependent) by nature, is restored: *idānīm asmi saṃvṛttaḥ sa-cetāḥ prakṛtiṃ gataḥ*, now I am gathered back, mind returned to its own station. The *viśvarūpa* disclosed *sarvottamatva*, the absolute supremacy of *svatantra* (the independently real, self-sufficient) Hari over all *paratantra* existents; the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is not annulled by that theophany but confirmed. The return to the *saumya* (gentle, gracious) two-armed form is Hari's own act of condescension — *prasāda* granted to the *paratantra jīva* whose *cetas* (mind-faculty) had been overwhelmed. Restoration of *sa-cetās* (one's faculties intact) is not Arjuna's self-recovery; it is received, marking *bhakti* (devotion) as ontological subordination, not mere sentiment. The *taratamya* (graded ontological hierarchy) stands: Hari supreme, Arjuna real and distinct, never dissolved into the Lord, now returned to his own *prakṛti* (nature, natural condition) to serve.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. Reading voiced directly from dvaita siddhānta: jīva–Hari eternal bheda, sarvottamatva disclosed by viśvarūpa, restoration as prasāda.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.51"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna, having regained his composure (yathāvad avasthitaḥ), speaks: beholding this human form — suffused with unending beauty (niravadhikātiśaya-saundarya), tenderness (saukumārya), grace (lāvaṇya), and sweetness of character (sauśīlya) — I have become sane (sacetāḥ jātaḥ). For in the viśvarūpa I was amanas (mind-dissolved), apāṇipāda (beyond limbs), the Unmanifest — but now, seeing the Lord's saccidānanda-matra human form, I have returned to svabhāva. The two-armed form is the fullness of līlā-prasāda; the cosmic form was its terrifying outer face.",
   "divergence_note": "Vallabha explicitly: sacetāḥ jātaḥ asmi — 'tadā tu vicetāḥ amanāḥ' (then I was mindless); contrasts the amūrta unmanifest with sadānanda-mātra-kara-pāda-mukha form. The human form carries full ānanda."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.51"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna, now fearless (nirbhayaḥ), speaks: beholding this gentle human form, I have become prasannacittaḥ (of serene heart) and have regained svāsthya (well-being, health of soul). The rest is clear (śeṣaṃ spaṣṭam). Śrīdhara's gloss is deliberately sparse, letting the emotional relief speak for itself — the devotee does not analyze the return to normalcy; he simply lives it.",
   "divergence_note": "Śrīdhara: nirbhayaḥ san — fearless; sacetāḥ = prasannacittaḥ; prakṛtiṃ = svāsthyaṃ ca prāptaḥ. The 'śeṣaṃ spaṣṭam' (rest is clear) is a deliberate restraint."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.51"
   ],
   "score": 0.5,
   "english_rendering": "Having seen the gentle form, Arjuna speaks: I am now sacetāḥ — my mind no longer agitated by the bewilderment (vyāmoha) that fear had produced — and I have returned to prakṛti, freed from the distress (vyathā) that fear had caused. Madhusūdana reads the restoration at two registers: cognitively, the jñāna-agitation of viśvarūpa-shock dissolves; devotionally, the heart rests again in the beautiful form it loves. Fear is both epistemically and affectively dissolved by the return of the saumya rūpa.",
   "divergence_note": "Madhusūdana: sacetāḥ = bhayakṛtavyāmohābhāvena avyākulacittaḥ (mind no longer disordered by fear-born bewilderment); prakṛtiṃ gataḥ = bhayakṛtavyathārāhityena svāsthyaṃ gataḥ (regained well-being by absence of fear-born distress)."
  }
 },
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  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
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 },
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  {
   "list": "प्रकृति",
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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",
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    "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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    "scope": "word_by_word[].lemma",
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     "saṃvṛttaḥ: saṃvṛt -> saṃ-√vṛt",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 4,
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If the viśvarūpa was the 'truer' form of the Divine, why does restoration of the ordinary human form count as spiritual recovery rather than spiritual loss?",
  "What does it mean that Arjuna's cetas (mind) required the saumya (gentle) form to function — does devotion need beauty as its object, or is this a concession to human limitation?",
  "Advaita reads prakṛti-gataḥ as 'returned to svabhāva'; Vallabha reads the viśvarūpa as amanā (dissolution of mind). Are these two accounts of what was lost compatible?",
  "The verse is Arjuna's speech, not Kṛṣṇa's. Why does the text give Arjuna the closing word of the viśvarūpa episode — what narrative work is this doing?",
  "Śrīdhara ends with 'śeṣaṃ spaṣṭam' (rest is clear). What is being left unsaid, and why might a commentator choose silence here?",
  "Rāmānuja calls the human form asādhāraṇam (uniquely His). How does attributing unique supremacy to the human form challenge the assumption that the cosmic is always grander than the intimate?",
  "All six schools agree on restoration of cetas — but they disagree on what disturbed it. Does the diagnosis of disturbance change what counts as a cure?"
 ],
 "everyday_applications": {
  "advaita": "When a shock — loss, diagnosis, encounter with vastness — strips the mind of its ordinary composure, the Advaita instruction is not to re-construct the shattered narrative but to recognize that what returns (prasannacittaḥ) was never absent. The 'natural state' (svabhāva) is not produced by circumstances; it is recovered by letting the agitation of viśvarūpa-type encounters exhaust itself.",
  "viśiṣṭādvaita": "In relationship — with a mentor, a beloved, a teacher — there is a form of encounter that overwhelms (the cosmic showing) and a form that invites nearness (the human showing). Rāmānuja's reading suggests: the overwhelming encounter is for conviction; the intimate form is for love. Do not mistake the God who terrifies you for the whole of what is being offered.",
  "dvaita": "Dvaita's application: restoration of your senses after an encounter with something much larger than yourself is not your accomplishment — it is a gift. Arjuna did not engineer his return to prakṛti; it was granted. The practice is to receive restoration with the same humility with which you received the shock.",
  "śuddhādvaita": "Vallabha's Puṣṭi-mārga reading for daily life: the beautiful, tactile, present form of the Divine — in a child's face, a monsoon breaking, a meal offered with care — is not a lesser encounter than the overwhelming one. Niravadhikātiśaya-saundarya (unending beauty) is available in the small and proximate. Let the restoration of sacetāḥ happen through delight, not just through endurance.",
  "bhakti": "Śrīdhara's minimal gloss points to something practitioners recognize: after genuine fear or grief, the return of prasannacittaḥ is itself a form of grace. The practice is simply to notice it — to register 'I am restored' — without immediately filling the recovered space with analysis. Śeṣaṃ spaṣṭam: sometimes the work is obvious; let it be.",
  "advaita-bhakti": "Madhusūdana's synthesis speaks to anyone managing high-stakes responsibility: fear produces two harms simultaneously — cognitive disorder (vyāmoha) and somatic distress (vyathā). The beautiful form of Kṛṣṇa addresses both at once. In practice: when overwhelmed, seek what is both true and beautiful — not just technically correct but genuinely lovely — because only that dissolves fear at both the mind's and the body's level."
 },
 "primary_meaning": "Seeing your gentle human form again, Janārdana, I am myself once more, my mind restored to its natural state."
}