{
 "verse_id": "15.2",
 "mūla": {
  "devanāgarī": "अधश् चोर्ध्वं प्रसृतास् तस्य शाखा गुण-प्रवृद्धा विषय-प्रवालाः | अधश् च मूलान्य् अनुसंततानि कर्मानुबन्धीनि मनुष्य-लोके",
  "iast": "adhaś cordhvaṃ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ | adhaś ca mūlāny anusaṃtatāni karmānubandhīni manuṣya-loke",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 2",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "adhas",
   "lemma": "adhas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अधस्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "ūrdhvam",
   "lemma": "ūrdhvam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ऊर्ध्वम्"
  },
  {
   "surface_form": "prasṛtāḥ",
   "lemma": "pra-√sṛ",
   "grammar": "nominative feminine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रसृताः"
  },
  {
   "surface_form": "tasya",
   "lemma": "tad",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "वृक्षस्य शाखा इव शाखाः प्रसृताः प्रगताः, गुणप्रवृद्धाः गुणैः सत्त्वरजस्तमोभिः प्रवृद्धाः स्थूलीकृताः उपादानभूतैः, विषयप",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "शाखा भूतान्यधश्च स्वापेक्षयाऽप्रकृष्टे शरीरादौ कार्ये चोर्ध्वं",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "शाखास्थानीयतया सुकृतिनो दुष्कृतिनश्चोच्यन्ते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तस्य"
  },
  {
   "surface_form": "śākhāḥ",
   "lemma": "śākhā",
   "grammar": "nominative feminine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शाखाः"
  },
  {
   "surface_form": "guṇa",
   "lemma": "guṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुण"
  },
  {
   "surface_form": "pravṛddhāḥ",
   "lemma": "pra-√vṛdh",
   "grammar": "nominative feminine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रवृद्धाः"
  },
  {
   "surface_form": "viṣaya",
   "lemma": "viṣaya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विषय"
  },
  {
   "surface_form": "pravālāḥ",
   "lemma": "pravāla",
   "grammar": "nominative feminine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "इव देहादिकर्मफलेभ्यः शाखाभ्यः अङ्कुरीभवन्तीव, तेन विषयप्रवालाः शाखाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "पल्लवस्थानीया यासां ताः, प्रशाखास्थानीयाभिरिन्द्रियवृत्तिभिः संयुक्तत्वात्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "पल्लवा इव यासां संसारवृक्षशाखानां तास्तथा शाखाग्रस्थानीयाभिरिन्द्रियवृत्तिभिः संबन्धाद्रागाधिष्ठानत्वाच्च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रवालाः"
  },
  {
   "surface_form": "adhas",
   "lemma": "adhas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अधस्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "mūlāni",
   "lemma": "mūla",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मूलानि"
  },
  {
   "surface_form": "anusaṃtatāni",
   "lemma": "anu-√saṃtan",
   "grammar": "nominative neuter plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "अनुप्रविष्टानि कर्मानुबन्धीनि कर्म धर्माधर्मलक्षणम् अनुबन्धः पश्चाद्भावि, येषाम् उद्भूतिम् अनु उद्भवति, तानि कर्मानुबन्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तानि च कर्मानुबन्धीनि। कर्माणि एव अनुबन्धीनि मूलानि अधो मनुष्यलोके च भवति इत्यर्थः। मनुष्यत्वावस्थायां कृतैः हि कर्मभिः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "विरूढानि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अनुसंततानि"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "एवानुबन्धि अनन्तरभावि येषां तानि ऊर्ध्वाधोलोकेषु यदुपभुक्तं तत्तद्भोगवासनादिभिर्हि कर्मक्षयेण मनुष्यलोकं प्राप्तानां तत",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "धर्माधर्मलक्षणमनुबद्धुं पश्चाज्जनयितुं शीलं येषां तानि कर्मानुबन्धीनि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "anubandhīni",
   "lemma": "anubandhin",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनुबन्धीनि"
  },
  {
   "surface_form": "manuṣya",
   "lemma": "manuṣya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मनुष्य"
  },
  {
   "surface_form": "loke",
   "lemma": "loka",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "जटामूलान्यत्र वासनाख्यान्यनुसन्ततानि कर्मानुबन्धीनि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लोके"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "4.18",
   "type": "long-distance thematic echo",
   "score": 0.9036,
   "feature_breakdown": {
    "cosine": 0.8536,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.35,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "18.19",
   "type": "lemma-family resonance",
   "score": 0.8883,
   "feature_breakdown": {
    "cosine": 0.8383,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.5051,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "18.25",
   "type": "thematic-similarity",
   "score": 0.8881,
   "feature_breakdown": {
    "cosine": 0.8481,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.939,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "13.19",
   "type": "semantic neighbor",
   "score": 0.8869,
   "feature_breakdown": {
    "cosine": 0.8569,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.5276,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "8.1",
   "type": "thematic-similarity",
   "score": 0.8862,
   "feature_breakdown": {
    "cosine": 0.8462,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.939,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "15.1",
   "type": "next-verse continuation",
   "score": 0.8854,
   "feature_breakdown": {
    "cosine": 0.8354,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.9021,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "3.24",
   "type": "shared-vocabulary echo",
   "score": 0.8851,
   "feature_breakdown": {
    "cosine": 0.8351,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.9955,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "3.29",
   "type": "shared-vocabulary echo",
   "score": 0.8832,
   "feature_breakdown": {
    "cosine": 0.8532,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.4974,
    "stem_prefix": 3.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_15.2",
    "anandgiri_15.2"
   ],
   "score": 0.5,
   "english_rendering": "The branches of this ashvattha (samsara-tree) — the world-appearances — stretch downward through animal births and upward through Brahmaloka, fattened by the three gunas (sattva, rajas, tamas) which are the material cause (upadana-karana) of all embodiment, with sense-objects (vishaya) as their tender shoots. These are not independent realities but superimpositions upon the one Brahman, mistaken for substance just as a shoot is mistaken for the tree itself. Below, in the human world specifically, subsidiary roots proliferate — the volitional impressions (vasana) born of desire and aversion from past experience — and these roots are karma-anubandhin (bound to further karma), perpetuating the cycle precisely because the human realm alone confers the adhikara (competence) for karma and thus for its cessation through jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.2",
    "vedantadeshika_15.2"
   ],
   "score": 0.5,
   "english_rendering": "Upward to the realm of Brahma and downward to the human threshold, the branches of this samsara-tree spread — all jivas (individual souls) who are the body of Bhagavan, diversified by gunas into their respective births. In the human world the subsidiary roots take hold — and these roots are nothing other than karma itself, karma-anubandhin, meaning that the karmas performed in human birth are the very seeds that determine whether one rises to deva-janma or falls to pashu-janma. The human world is the pivot: it is here, by karma performed as kainkarya (loving service) to Bhagavan, that the soul may redirect its trajectory entirely, choosing ascent toward Bhagavat-prapatti rather than cycling through the gunas."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.2",
    "jayatirtha_15.2"
   ],
   "score": 0.5,
   "english_rendering": "The tree extends both down and up because Bhagavan Hari, the true root (mula), pervades both the manifest (vyakta) and unmanifest (avyakta) realms — the Bhallaveya-shakha text confirms: 'Brahma is its distinct root, prakriti its co-root, the sattva-di (sattva and the rest) are its intermediate root.' The gunas produce the appearance of enjoyment in sense-objects (vishaya-pravala), but these are pratiti-matra (appearance only), not real pleasure. In the human world, the subsidiary roots are karma-anubandhin — Bhagavan Hari himself grants fruit in accordance with karma, being the inner regulator (antaryamin), and jivas remain eternally distinct (nitya-bhinna) from him even while utterly dependent. The tree 'does not stand still, does not stand still' — this is the Bhallaveya-shakha's own refrain for the instability of all conditioned existence."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_15.2"
   ],
   "score": 0.5,
   "english_rendering": "The branches extending above and below represent the virtuous (sukritinah) and the sinful (duskritinah) among souls — they are nourished by the gunas as water nourishes a tree, and sense-pleasures (vishaya) are their blossoms (pravala), alluring but ephemeral. All of this is Krishna's own lila-prasada (grace through divine play): the subsidiary roots (vasana) proliferating in the human world, karma-anubandhin, binding souls to further births above and below, are themselves expressions of his inscrutable will. The human birth (manushya-loka) is the arena of karma-adhikara (entitlement to action), and for the devotee on Pushti-marga this means recognizing that every action, however caught in the gunas, can become an offering back to the very source from which this whole tree flows."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_15.2"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara's bhashya is present. The branches stretch above (to deva-yoni) for those of meritorious deeds (sukritinah) and below (to pashu-yoni) for the sinful (duskritinah), all nourished by the gunas as water feeds a tree, with sense-objects (vishaya) as their shoots and the operations of the sense-faculties as the sub-branches that connect them. The primary root (mukhya-mula) is Ishvara alone — one, singular — while the subsidiary roots (avantara-mula) are the vasanas born of enjoyment in each realm: when karma is exhausted one returns to the human world, and there those vasanas impel fresh karma of the same character, because it is here alone that karma-adhikara (the competence to act and thereby modify one's trajectory) operates. The human world is thus both the site of bondage and the sole site of liberation."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_15.2"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana reads the verse as adding a further specification (avayava-sambandha) to the samsara-tree already described: the bad actor (kapuya-carana, dushkritinah) descends into animal births while the righteous (ramaniya-carana, sukritinah) ascend through deva-yoni — both are 'branches' of this one tree, thickened by the gunas as by irrigation water, with sense-objects (vishaya) as their leaf-buds (pallava) by virtue of the contact between the sense-faculties (indriya-vritti) and their objects. The subsidiary roots (avantara-mula) — the vasanas of desire and aversion generated by enjoyment — are karma-anubandhin, perpetually generating fresh dharma-adharma activity, and they spread both above and below; but their site of generation is the human world, the adhikrita (qualified) body of Brahmin-etc., because human karma-adhikara is well established (prasiddha). The primary root remains Brahman alone — no contradiction arises."
  }
 },
 "prosodic_information": {
  "meter": "triṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "मनुष्य",
   "role": "supporting",
   "other_verses_in_list": [
    "1.44",
    "3.23",
    "3.38",
    "4.11",
    "4.18",
    "7.3",
    "18.69"
   ]
  }
 ],
 "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 (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "prasṛtāḥ: prasṛ -> pra-√sṛ",
     "pravṛddhāḥ: pravṛdh -> pra-√vṛdh",
     "anusaṃtatāni: anusaṃtan -> anu-√saṃtan"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.936543Z",
    "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 human world is the unique site of karma-adhikara — the only realm where one can actually alter the direction of the tree's growth — what does that mean for how seriously I take ordinary daily choices?",
  "The gunas are described as the 'water' that fattens the branches: which guna is most dominant in my current habits, and is it pulling me upward or downward?",
  "Sense-objects are called pravala (tender shoots) — attractive, new-looking, but structurally peripheral. Where am I mistaking shoots for roots in my own life?",
  "The subsidiary roots (vasana born of past enjoyment) automatically produce karma of the same character on return to the human world. What recurring patterns in my behavior might be vasana-driven rather than chosen?",
  "The Dvaita school insists the tree 'does not stand still' (na sthiyate). What in my life am I treating as stable that is structurally incapable of stability?",
  "Every school agrees the primary root (mukhya-mula) is singular — Brahman or Bhagavan — while subsidiary roots are plural and proliferating. How would my relationship to ambition change if I identified with the root rather than the branches?",
  "Given that meritorious and sinful souls are both described as 'branches' of the same tree, what does that imply about the moral judgments I make about people at very different stations?"
 ],
 "everyday_applications": {
  "advaita": "Notice when a sense-pleasure presents itself as a 'root' — something fundamental you need — and see it instead as a pravala (shoot): real, but peripheral and impermanent. Investigate one recurring desire today and ask whether its apparent solidity is upadana (material substance) or superimposition on awareness.",
  "viśiṣṭādvaita": "In your professional role, identify one action this week that you can consciously redirect from self-advancement (branch-growth) to kainkarya (service to the whole). The human birth is the pivot-point; treat your current responsibilities as the karma-moment that determines the next arc.",
  "dvaita": "When a project or relationship yields no fruit despite effort, resist the temptation to blame circumstance alone. The Dvaita reading says Bhagavan Hari grants fruit in accordance with karma as antaryamin (inner regulator) — bring your dependence into consciousness and act accordingly, without the pretense of independent authorship.",
  "śuddhādvaita": "Practice recognizing the gunas in your daily schedule: which activities are sattva-nourished (clarity), which are rajas-nourished (restless expansion), which are tamas-nourished (avoidance). This is not self-criticism but lila-awareness — seeing Krishna's play in your own energy-patterns.",
  "bhakti": "Sridhara's key point is that vasana (latent impressions from past enjoyment) automatically impel karma of the same character. Audit one habitual action this week — not to condemn it, but to ask: is this fresh choice or vasana replay? Naming it is the first step toward karma-adhikara becoming real rather than theoretical.",
  "advaita-bhakti": "Madhusudana holds that both the ascending (sukritinah) and descending (duskritinah) trajectories branch from the same root. When you encounter someone whose life choices seem radically different from yours, hold the Advaita-bhakti recognition: same tree, different branch, same root — and let that soften the judgment while sharpening your own attention to which guna is feeding your own growth right now."
 },
 "primary_meaning": "Its branches spread upward and downward, fed by the three gunas, with sense-objects as their tender shoots; and below, in the human world, secondary roots take hold, tangled in karma, driving birth after birth."
}