{
 "verse_id": "14.11",
 "mūla": {
  "devanāgarī": "सर्व-द्वारेषु देहे ऽस्मिन् प्रकाश उपजायते | ज्ञानं यदा तदा विद्याद् विवृद्धं सत्त्वम् इत्य् उत",
  "iast": "sarva-dvāreṣu dehe 'smin prakāśa upajāyate | jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvam ity uta",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 11",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "dvāreṣu",
   "lemma": "dvāra",
   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "यदा वस्तुयाथात्म्यप्रकाशे ज्ञानम् उपजायते, तदा अस्मिन् देहे सत्त्वं प्रवृद्धम् इति विद्यात्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "श्रोत्रादिषु यदा शब्दादिज्ञानात्मकः प्रकाश उपजायते उत्पद्यते तदा अनेन प्रकाशलिङ्गेन सत्त्वं विवृद्धं विद्याज्जानीयत्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "द्वारेषु"
  },
  {
   "surface_form": "dehe",
   "lemma": "deha",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अस्मिन् उपजायते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सत्त्वं प्रवृद्धम् इति विद्यात्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "सर्वेष्वपि द्वारेषु श्रोत्रादिषु यदा शब्दादिज्ञानात्मकः प्रकाश उपजायते उत्पद्यते तदा अनेन प्रकाशलिङ्गेन सत्त्वं विवृद्ध",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सर्वेष्वपि द्वारेषूपलब्धिसाधनेषु श्रोत्रादिकरणेषु यदा प्रकाशः बुद्धिपरिणामविशेषो विषयाकारः स्वविषयावरणविरोधी दीपवत्, तद",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "देहे"
  },
  {
   "surface_form": "asmin",
   "lemma": "idam",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अस्मिन्"
  },
  {
   "surface_form": "prakāśaḥ",
   "lemma": "prakāśa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकाशः"
  },
  {
   "surface_form": "upajāyate",
   "lemma": "upa-√jan",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। तदेव ज्ञानम्। यदा एवं प्रकाशो ज्ञानाख्यः उपजायते, तदा ज्ञानप्रकाशेन लिङ्गेन विद्यात् विवृद्धम् उद्भूतं सत्त्वम् इति उत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", तदा अस्मिन् देहे सत्त्वं प्रवृद्धम् इति विद्यात्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "उत्पद्यते तदा अनेन प्रकाशलिङ्गेन सत्त्वं विवृद्धं विद्याज्जानीयत्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "तदाऽनेन शब्दादिविषयज्ञानाख्यप्रकाशेन लिङ्गेन प्रकाशात्मकं सत्त्वं विवृद्धमुद्भूतमिति विद्याज्जानीयात् उत",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उपजायते"
  },
  {
   "surface_form": "jñānam",
   "lemma": "jñāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञानम्"
  },
  {
   "surface_form": "yadā",
   "lemma": "yadā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यदा"
  },
  {
   "surface_form": "tadā",
   "lemma": "tadā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तदा"
  },
  {
   "surface_form": "vidyāt",
   "lemma": "√vid",
   "grammar": "present optative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विद्यात्"
  },
  {
   "surface_form": "vivṛddham",
   "lemma": "vi-√vṛdh",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विवृद्धम्"
  },
  {
   "surface_form": "sattvam",
   "lemma": "sattva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति उत अपि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "uta",
   "lemma": "uta",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उत"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.21",
   "type": "cross-chapter thematic parallel",
   "score": 0.9171,
   "feature_breakdown": {
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   "feature_breakdown": {
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   "verse": "14.14",
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   "verse": "14.9",
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  },
  {
   "verse": "14.1",
   "type": "cross-chapter thematic parallel",
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  },
  {
   "verse": "14.6",
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   "feature_breakdown": {
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   "verse": "8.12",
   "type": "shared-vocabulary echo",
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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_14.11",
    "anandgiri_14.11"
   ],
   "score": 0.5,
   "english_rendering": "When the inner faculty (antahkarana) projects its modification through all the gates of perception — the ears and other sense-organs (shrotra-adi), which are the doors of the self's apprehension — that very cognitive luminosity is what is called knowledge (jnana). Recognize this light as the sign (linga) that sattva has risen dominant in the body. The light is not the self; it is the index of sattva's increase, useful as a diagnostic, not as an object of attachment.",
   "divergence_note": "Shankara identifies 'all gates' as the sense-organs as instruments of the self's apprehension (upalabdhi-dvarani); the light is the vritti (modification) of buddhi, not an independent phenomenon. He reads 'uta' as 'also,' implying happiness and other signs equally confirm sattva."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.11",
    "vedantadeshika_14.11"
   ],
   "score": 0.5,
   "english_rendering": "When through all the sense-gates — eyes, ears, and the rest — genuine luminous knowledge (jnana) arises that illuminates the true nature of things (vastu-yathatmya-prakasha), one should understand that sattva has grown predominant in this body. Such knowledge is Bhagavan's own light shining through the purified instrument; it is a grace that reveals reality, not mere cognitive function.",
   "divergence_note": "Ramanuja specifies 'vastu-yathatmya-prakasha' — knowledge of the actual nature of things — distinguishing this from mere sense-data processing. The devotional implication is that clarity of perception tracks proximity to Bhagavan."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.11",
    "jayatirtha_14.11"
   ],
   "score": 0.5,
   "english_rendering": "*Sarva-dvāreṣu dehe 'smin prakāśa upajāyate jñānaṃ yadā* — when *prakāśa* (luminous clarity) arises at every gate of this body and *jñāna* (cognition) floods the sense-apertures, one should know *sattva* has grown predominant. In Dvaita reckoning, *sattva* is a *paratantra* (eternally dependent) *guṇa* of *prakṛti*, and the *jīva* (the individual self) who experiences this brightening is himself *paratantra*, never *svatantra* (the independently real, self-sufficient) — that status belongs to Hari alone. The illumination is not self-originated in the *jīva*; it is Hari's superintendence through *antaryāmitva* that permits *sattva* to rise and cognition to sharpen. *Bheda* (real distinction) between Lord, *jīva*, and *guṇa* holds even at the peak of *sāttvik* clarity: the light in the gates registers the *jīva*'s fitness, not an identity with its source. Recognizing *vivṛddhaṃ sattvam* correctly is itself an act of discernment within the *taratamya* (graded ontological hierarchy) — it positions the *jīva* for *bhakti* (devotion) as ontological subordination to Hari, the one in whom *prakāśa* is *svataḥsiddha* (self-established) rather than borrowed.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The reading is reconstructed from Dvaita *siddhānta*: *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) governs the analysis of *guṇa*-states; *sāttvik* clarity is a datum of dependent cognition, not a mark of non-dual absorption.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.11"
   ],
   "score": 0.5,
   "english_rendering": "In this body which is the seat of experience (bhogayana), when through the ears and other gates the light that is knowledge of sound and other sense-objects (shabda-adi-jnana-atmaka prakasha) arises, and when that knowledge is accompanied by sukha (delight), one should recognize sattva as fully risen. Vallabha reads 'uta' as 'and also' — happiness is a co-sign with light, and together they signal a state ripe for Krsna's prasada to flow through the prepared vessel.",
   "divergence_note": "Vallabha's bhashya explicitly ties 'uta' to 'sukham' as an additional linga alongside prakasha, and frames the body as 'bhogayana' (seat of enjoyment), consistent with his Pushti framing of embodiment as Krsna's gift for relishing."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.11"
   ],
   "score": 0.5,
   "english_rendering": "Here begins the three-verse sequence announcing the signs of the *guṇa*s in their risen state — *tribuḥ* (by three). In *asmin ātmano bhogāyatane dehe* (this body, the seat of the self's experience), through all the gates, *sarveṣv api dvāreṣu śrotrādiṣu* (all the openings, beginning with hearing), when *śabdādi-jñānātmakaḥ prakāśaḥ* (the light consisting in knowledge of sound and other objects) *upajāyate* (arises), one should know by this sign of light — *anena prakāśa-liṅgena* — that *sattva* is risen, *vivṛddham*. The word *uta* signals that by the sign of *sukha* and the rest — *sukhādi-liṅgenāpi* — one should know the same: *jānīyāt*.",
   "divergence_note": "Śrīdhara marks *uta* as carrying *sukhādi-liṅgena api jānīyāt* — happiness confirms the same conclusion as *prakāśa*, a second independent sign rather than a subordinate gloss."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.11"
   ],
   "score": 0.5,
   "english_rendering": "In this body which is the seat of the self's enjoyment, when through all the gates — the sense-instruments of apprehension such as shrotra and the rest — arises that luminosity which is a specific modification of buddhi (buddhi-parinama-vishesha), taking the form of its object and opposing that object's concealing veil like a lamp, that very cognitive light directed at sound and other objects is what is called knowledge (jnana). Recognize by this sign that sattva is risen and unfolded; and by the additional sign of happiness and the rest, know the same.",
   "divergence_note": "Madhusudan's extended gloss specifies the light as 'buddhi-parinama-vishesha vishaya-akara' (a specific transformation of buddhi taking the object's form) that opposes concealment 'like a lamp' (dipavat) — an Advaita epistemological precision. He also confirms 'uta' as pointing to sukha-adi as supplementary linga."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "ज्ञान",
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    "5.16",
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    "10.5",
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    "12.13",
    "12.14",
    "13.2",
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    "14.1",
    "14.2",
    "14.6",
    "14.8",
    "14.9",
    "14.16",
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    "15.10",
    "15.15",
    "16.1",
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    "18.19",
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    "18.21",
    "18.42",
    "18.50",
    "18.63",
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    "18.72"
   ]
  },
  {
   "list": "त्वम्",
   "role": "supporting",
   "other_verses_in_list": [
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 ],
 "audit_trail": {
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  },
  "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": [
     "upajāyate: upajan -> upa-√jan",
     "vidyāt: vid -> √vid",
     "vivṛddham: vivṛdh -> vi-√vṛdh"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.906522Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 4,
    "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 the rising of sattva is detectable by inner light and ease, what practices in daily life reliably cultivate the conditions for sattva to increase rather than fluctuate?",
  "The verse says knowledge arises 'through all the gates' — does this mean a sattvic mind perceives more, or perceives more clearly? What is the difference, and does it matter for practice?",
  "Shankara locates the light in the antahkarana's vritti, not in the self. If the self is unchanging, who is the one who 'notices' that sattva has risen, and is that noticing itself sattvic?",
  "Vallabha and Sridhara both tie 'uta' to happiness as a co-sign: can one have the cognitive light of sattva without the accompanying sukha, and if so, is the diagnosis of sattva still valid?",
  "The verse is diagnostic rather than prescriptive — it tells you how to recognize sattva, not how to produce it. What is the practical value of recognition alone, without the capacity to sustain the state?",
  "Ramanuja reads the light as revealing the 'true nature of things' (vastu-yathatmya). Does this mean sattvic perception is more accurate than rajasic or tamasic perception, and what are the ethical implications of that claim?",
  "Across schools, the body is described as the seat of experience (bhogayana) and the self's apprehension-apparatus. Does the verse imply the body is an obstacle to be transcended or an instrument to be refined?"
 ],
 "everyday_applications": {
  "advaita": "Before a difficult conversation, notice whether your mind is busy or clear: the Shankara sign is whether cognitive light is flowing through all your faculties or is blocked. If the sense-gates feel dull or constricted, that is the buddhi's vritti suppressed by rajas or tamas. Postpone high-stakes decisions until the light is on — not as superstition, but as epistemic hygiene.",
  "vishishtadvaita": "When you find yourself suddenly seeing a situation with unusual clarity — understanding someone's motivation you had been misreading, or grasping a problem you had been circling — Ramanuja would say that is vastu-yathatmya-prakasha: knowledge of how things actually are. Treat such moments as intimations of Bhagavan's presence in the instrument of your perception, and use them for kainkarya (service) rather than self-congratulation.",
  "dvaita": "Madhva's extrapolated stance: the clarity you feel in your best moments of discernment is not your achievement. It is Hari granting temporary elevation of sattva in the jiva. The practical consequence is humility: when you are thinking well, attribute it rightly and act in devotion; when you are not thinking well, recognize the jiva's dependence and ask for clarity rather than pushing through with a rajasic effort.",
  "shuddhadvaita": "Vallabha's bhogayana framing reclaims the body as the site of Krsna's gifting, not a prison to escape. When your senses are sharp and your mood is light — what he calls the co-signs of prakasha and sukha — recognize that as the body functioning as intended, as Krsna's instrument for experiencing his own world. Use that state for seva, creativity, and connection rather than waiting for a supposedly purer, bodiless awareness.",
  "bhakti": "Sridhara's diagnostic framing has a practical corollary: track your inner state as you would a health metric. Do your senses feel open and alert (prakasha-linga present)? Do you feel a quiet ease rather than agitation or heaviness (sukha-linga present)? If both are present, that is your window for learning, devotion, and clear action. Build a daily rhythm that protects and extends these windows rather than letting them be consumed by reactive tasks.",
  "advaita-bhakti": "Madhusudan's 'lamp opposing concealment' image is immediately practical: sattva's light does not add information, it removes what was blocking your view. When you feel a sudden lifting of confusion about a relationship or decision, that is the dipavat function — the object's concealing veil has been removed by a sattvic shift. The synthesis counsel is: cultivate Krsna-bhakti as the fastest way to shift the buddhi-parinama toward that lamp-like clarity, and then act from the illuminated seeing rather than waiting for conditions to change."
 },
 "primary_meaning": "When light floods all the gates of this body and knowledge rises through every sense, know that sattva has grown strong."
}