{
 "verse_id": "14.3",
 "mūla": {
  "devanāgarī": "मम योनिर् महद् ब्रह्म तस्मिन् गर्भं दधाम्य् अहम् | संभवः सर्व-भूतानां ततो भवति भारत",
  "iast": "mama yonir mahad brahma tasmin garbhaṃ dadhāmy aham | saṃbhavaḥ sarva-bhūtānāṃ tato bhavati bhārata",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 3",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "mama",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मम"
  },
  {
   "surface_form": "yoniḥ",
   "lemma": "yoni",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योनिः"
  },
  {
   "surface_form": "mahat",
   "lemma": "mahat",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "महत्"
  },
  {
   "surface_form": "brahma",
   "lemma": "brahman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति योनिरेव विशिष्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "यत् तस्मिन् गर्भं दधामि अहम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। प्रकृतिरित्यर्थः। तन्महद्ब्रह्म मम परमेश्वरस्य योनिर्गर्भाधानस्थानं, तस्मिन्नहं गर्भं जगद्विस्तारहेतुं चिदाभासं दधामि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ब्रह्म"
  },
  {
   "surface_form": "tasmin",
   "lemma": "tad",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "महति ब्रह्मणि योनौ गर्भं हिरण्यगर्भस्य जन्मनः बीजं सर्वभूतजन्मकारणं बीजं दधामि निक्षिपामि क्षेत्रक्षेत्रज्ञप्रकृतिद्वयश",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "गर्भं दधामि अहम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "गर्भं दधाम्यहम् इति वाक्यशेषाद्भार्यार्थतानिश्चयात्",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तस्मिन्"
  },
  {
   "surface_form": "garbham",
   "lemma": "garbha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गर्भम्"
  },
  {
   "surface_form": "dadhāmi",
   "lemma": "dhā",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दधामि"
  },
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "saṃbhavaḥ",
   "lemma": "sambhava",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "उत्पत्तिः सर्वभूतानां हिरण्यगर्भोत्पत्तिद्वारेण ततः तस्मात् गर्भाधानात् भवति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संभवः"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "bhūtānām",
   "lemma": "bhūta",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूतानाम्"
  },
  {
   "surface_form": "tatas",
   "lemma": "tatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ततस्"
  },
  {
   "surface_form": "bhavati",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "हे भारत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "।कार्यावस्थः अपि चितचित्प्रकृतिसंसर्गो मया एव कृतः इत्याह --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": ", किन्त्वियमन्यैव",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "तदेव बीजमित्युच्यते तत्सम्मृष्टपुरुषो विराट्, तत्संसृष्टा उभयस्वरूपाश्चेतना अणवो व्युञ्चरिता जायायामिवात्मा वै जायते इत",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "हे भारत, नत्वीश्वरकृतगर्भाधानं विनेत्यर्थः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भवति"
  },
  {
   "surface_form": "bhārata",
   "lemma": "bhārata",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", नत्वीश्वरकृतगर्भाधानं विनेत्यर्थः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भारत"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "14.4",
   "type": "next-verse continuation",
   "score": 0.9246,
   "feature_breakdown": {
    "cosine": 0.8546,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 16.6432,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "15.19",
   "type": "lemma-family resonance",
   "score": 0.9061,
   "feature_breakdown": {
    "cosine": 0.8661,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
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   "verse": "4.7",
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   "score": 0.8972,
   "feature_breakdown": {
    "cosine": 0.8472,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.3555,
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   }
  },
  {
   "verse": "10.39",
   "type": "lemma-family resonance",
   "score": 0.8913,
   "feature_breakdown": {
    "cosine": 0.8413,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
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  {
   "verse": "13.2",
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   "feature_breakdown": {
    "cosine": 0.8394,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.9158,
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   }
  },
  {
   "verse": "7.10",
   "type": "shared-vocabulary echo",
   "score": 0.889,
   "feature_breakdown": {
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   "verse": "9.7",
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   "feature_breakdown": {
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   "verse": "7.29",
   "type": "long-distance thematic echo",
   "score": 0.8789,
   "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_14.3",
    "anandgiri_14.3"
   ],
   "score": 0.5,
   "english_rendering": "The great womb (mahat brahma) is none other than my own tripartite prakriti (material nature) — called 'great' because it surpasses all effects and nourishes its own transformations. Into that womb I, the Lord (Ishvara) who wields the dual power of field and field-knower, deposit the seed that is the embryo of Hiranyagarbha and the cause of all birth. This act means I conjoin the field-knower — conditioned by ignorance, desire, and karma — with the field, and from that conjunction all beings arise, O Bharata."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.3",
    "vedantadeshika_14.3"
   ],
   "score": 0.5,
   "english_rendering": "Mahat brahma is the unconscious prakriti — the eight-fold lower nature described in BG 7.4 — and it belongs entirely to me as my body; in it I deposit the seed, which is the aggregate of conscious souls (chetana-punja), identified as my higher nature (para prakriti) from BG 7.5. The conjunction of conscious experiencer (bhoktri) with unconscious experience-field (bhogya) is my deliberate act of will, not an autonomous Sankhya coupling. From this divinely-willed union of the two prakriti-s arises the entire creation from Brahma down to a blade of grass."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.3",
    "jayatirtha_14.3"
   ],
   "score": 0.5,
   "english_rendering": "Mahat brahma here means prakriti, and that prakriti is not one entity but is itself threefold — Shri, Bhu, and Durga — while Uma, Sarasvati and other beings are other jivas who are parts (amsha) of those goddesses. The 'womb' (yoni) in 'mama yonir' is the place of embryo-placement, not the mother — as the Sama-veda Sharkarakshashruti confirms: 'Vishnu's yoni is Mahamaya, purpose-built for embryo-holding, free from all suffering.' Thus all birth, including the apparent suffering of Sita and similar figures, is the Lord's deliberate illusion-play, not real."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.3"
   ],
   "score": 0.5,
   "english_rendering": "Having drawn the listener forward with praise, Bhagavan now reveals his unfathomable-power lila (acintya-shakti-vaibhava-lila): prakriti as 'my yoni' is a portion of my own sat-essence (sadamshabhuta), designated mahat brahma by shruti ('tasmad etad brahma namarupa-mannam ca jayate'). Into that unconscious causal prakriti I, the imperishable Purusha (aksharatma), deposit the conscious seed — the aggregate of jivas who are non-different from my own caitanya — through the act of seeing and sustaining (ikshana-dharana). From that cosmic embryo all beings arise."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.3"
   ],
   "score": 0.5,
   "english_rendering": "Prakriti is called mahat brahma because it is unlimited in space and time and because it causes the growth (brimhana) of all its effects. That mahat brahma is the Lord's womb (garbhadhana-sthana); into it he deposits the embryo — the cidabhasa (reflected consciousness) that is the cause of world-expansion — thereby conjoining the field-knower, who lay dissolved in him at pralaya carrying latent karma and desires, with the experiential field at the moment of creation. From that act of cosmic insemination, all beings from Brahma downward are born."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.3"
   ],
   "score": 0.5,
   "english_rendering": "Unlike the Sankhya view where prakriti and purusha are independently co-causal, here the Lord makes explicit that both are subordinate instruments: mahat brahma — the great unmanifest three-gunned maya — is his womb, and his resolve ('aham bahu syam prajayeya') is the seed he deposits there. Just as a father places his son-seed into a womb so the son acquires a body, the Lord at creation places the reflected-consciousness seed (cidabhasa-retas) into maya to unite the field-knower — who lay latent with karmic residues through pralaya — with the aggregate of body and senses; and from that union all beings from Hiranyagarbha onward arise."
  },
  "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": "Bhārata",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "गर्भं",
   "role": "supporting",
   "other_verses_in_list": [
    "9.7"
   ]
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  {
   "list": "ब्रह्म",
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   "other_verses_in_list": [
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    "2.72",
    "3.14",
    "3.15",
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    "4.24",
    "4.25",
    "4.31",
    "4.32",
    "5.6",
    "5.10",
    "5.19",
    "5.20",
    "5.21",
    "5.24",
    "5.25",
    "5.26",
    "6.14",
    "6.27",
    "6.28",
    "6.38",
    "6.44",
    "7.29",
    "8.1",
    "8.3",
    "8.11",
    "8.13",
    "8.16",
    "8.17",
    "8.24",
    "10.12",
    "11.15",
    "11.37",
    "13.4",
    "13.12",
    "13.30",
    "14.4",
    "14.26",
    "14.27",
    "17.14",
    "17.23",
    "17.24",
    "18.42",
    "18.50",
    "18.53",
    "18.54"
   ]
  }
 ],
 "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",
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    "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": [
     "bhavati: bhū -> √bhū"
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   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.921827Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 5,
    "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"
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 },
 "so_what_questions": [
  "If creation arises from the Lord deliberately conjoining conscious souls with an unconscious field, what does that imply about the dignity — or the entrapment — of embodied existence?",
  "Shankara treats the field-knower as conditioned by ignorance and karma even before this descent into a body. Does that make liberation a recovery of something prior, or an achievement of something new?",
  "Ramanuja insists the union of the two prakritis is an act of the Lord's will, not mechanical causation. What difference does it make, existentially, whether the world is willed or merely arises?",
  "Madhva reads even the apparent suffering of Sita as divine illusion-play (mithya-pradarshanam). Does a framework where all suffering is illusory make compassion harder or easier to justify?",
  "Vallabha calls the jivas 'non-different from my own caitanya.' If jivas are portions of divine consciousness, why do they experience limitation and bondage at all?",
  "Every school agrees on one point: the Lord is the ultimate cause, not an equal partner in a Sankhya dualism. What does it mean for spiritual practice if the very ground of your bondage is also the ground of liberation?",
  "Mahat brahma is called both 'the great' (surpassing all effects) and 'the womb' (a receptive, passive role). What does it reveal about the tradition that ultimate matter is described with both cosmic grandeur and intimate fertility imagery?"
 ],
 "everyday_applications": {
  "advaita": "When you feel yourself driven by old habit-patterns — a craving that returns despite resolution, an anger that seems older than the current provocation — Shankara's model names this precisely: it is the field-knower still carrying avidya (ignorance), karma, and desire from before this birth. The practice is not to suppress the pattern but to inquire whether the knower behind the habit is itself conditioned — and in that inquiry, momentarily, the knower stands free.",
  "vishishtadvaita": "Ramanuja's picture of creation as the Lord's kainkarya (service-will) — deliberately uniting souls with experience-fields — reframes every relationship you enter. Your colleagues, family, and adversaries are not accidental friction; they are the Lord's deliberate placement of your particular field-knower into a specific bhogya (experience-field). The practice is to treat each encounter as a curriculum set by the Lord, approaching it as a servant would approach an assignment from a master who knows exactly what the servant needs.",
  "dvaita": "Madhva's insistence that the yoni is a place of embryo-holding, not a mother with independent agency, maps onto personal boundaries: you are a jiva entirely dependent on Hari for existence, but the structures you navigate — family, institution, culture — are also not independent agents with final power over you. They are instruments the Lord uses. The practice is to act with full effort inside these structures while holding lightly to their apparent authority over your destiny.",
  "shuddhadvaita": "Vallabha's frame — jivas as portions of Krsna's own caitanya (consciousness), deposited into prakriti through his lila — makes the ordinary texture of daily life a site of the Lord's play. The mundane task, the difficult conversation, the unexpected delight: each is the aksharatma (imperishable self) meeting itself through the veil of a body. The practice is to notice when an experience feels 'too much' — too beautiful, too painful — and recognize that charge as the divine caitanya briefly recognizing itself.",
  "bhakti": "Sridhara's description of the jiva as having been 'dissolved in the Lord at pralaya carrying latent karma' means you arrive in this life already shaped by a long history you cannot consciously remember. The bhakti practice this suggests is not self-reinvention but surrender to the current field: the people and circumstances you find yourself in are precisely the bhogya (experience-field) into which your specific karmic residue has been placed. Devotion is meeting that field with acceptance rather than resistance.",
  "advaita-bhakti": "Madhusudan's father-seed analogy — the Lord placing cidabhasa (reflected consciousness) into maya so the soul can acquire a body — implies that the self you identify with is a 'reflection,' not the original light. In moments of crisis, when the reflected-self feels overwhelmed, the practice is to look for the source of the reflection rather than trying to fix the image. Inquiry into who is experiencing the overwhelm is simultaneously a Vedantic act (jnana) and a devotional one (acknowledging the original light belongs to the Lord)."
 },
 "primary_meaning": "The great Brahman is my womb; into it I place the seed, and from that union all beings come forth, Arjuna."
}