{
 "verse_id": "16.13",
 "mūla": {
  "devanāgarī": "इदम् अद्य मया लब्धम् इदं प्राप्स्ये मनोरथम् | इदम् अस्तीदम् अपि मे भविष्यति पुनर् धनम्",
  "iast": "idam adya mayā labdham idaṃ prāpsye manoratham | idam astīdam api me bhaviṣyati punar dhanam",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 13",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "adya",
   "lemma": "adya",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "इदानीं मया लब्धम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अद्य"
  },
  {
   "surface_form": "mayā",
   "lemma": "mad",
   "grammar": "instrumental singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मया"
  },
  {
   "surface_form": "labdham",
   "lemma": "√labh",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "। इदं च अन्यत् प्राप्स्ये मनोरथं मनस्तुष्टिकरम्। इदं च अस्ति इदमपि मे भविष्यति आगामिनि संवत्सरे पुनः धनं तेन अहं धनी विख",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", न अदृष्टादिना, इमं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लब्धम्"
  },
  {
   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "prāpsye",
   "lemma": "√prāp",
   "grammar": "future indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "मनोरथं मनस्तुष्टिकरम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", न अदृष्टादिसहितः इदं धनं मत्सामर्थ्येन लब्धं मे अस्ति, इदम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्राप्स्यामि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": ", इदं पुरैव संचितं मम गृहेऽस्ति इदमपि बहुतरं भविष्यत्यागामिनि संवत्सरे पुनर्धनम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्राप्स्ये"
  },
  {
   "surface_form": "manoratham",
   "lemma": "manoratha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अहम् एव प्राप्स्ये, न अदृष्टादिसहितः इदं धनं मत्सामर्थ्येन लब्धं मे अस्ति, इदम् अपि पुनः मे मत्सामर्थ्येन एव भविष्यति।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मनोरथम्"
  },
  {
   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "asti",
   "lemma": "√as",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अस्ति"
  },
  {
   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "bhaviṣyati",
   "lemma": "√bhū",
   "grammar": "future indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "आगामिनि संवत्सरे पुनः धनं तेन अहं धनी विख्यातः भविष्यामि इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भविष्यति"
  },
  {
   "surface_form": "punar",
   "lemma": "punar",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुनर्"
  },
  {
   "surface_form": "dhanam",
   "lemma": "dhana",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धनम्"
  }
 ],
 "intertextual_panel": [
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   "verse": "18.73",
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   "verse": "18.77",
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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_16.13",
    "anandgiri_16.13"
   ],
   "score": 0.5,
   "divergence_note": "Shankara emphasizes cognitive error (the root in mithya-jnana) over moral failure — the asura is not evil so much as epistemically blind.",
   "english_rendering": "Shankara reads this verse as a portrait of the asuric mind's captivity to the ahankara (ego-sense), cataloguing possessions: 'this wealth I have gained today, this desire I will fulfill, this exists already and more will come.' The asura's error is total: he takes the fruits of past karma as self-won trophies, and projects future accumulation as certainty. For Shankara this fantasy-cartography of 'mine' is precisely what brahma-jnana dissolves — the one who knows the non-dual Self has nothing to acquire, for nothing was ever absent."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.13",
    "vedantadeshika_16.13"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja's bhashya turns on the phrase 'mat-samarthyena eva' — the asura insists his kshetra (fields), sons, and desires were obtained by his own power alone, with no part played by adrshta (unseen merit) or Bhagavan's grace. This is the defining asuric inversion: attributing all to personal potency while erasing the sustaining presence of Ishvara. For Ramanuja, karma-yoga is precisely the corrective — acting with the recognition that all capacity (samarthya) is ultimately the Lord's, held in trust.",
   "divergence_note": "Ramanuja uniquely specifies kshetra-putra (fields, sons) as the objects of possessive pride, grounding the verse in householder reality and making the contrast with kainkarya vivid."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.13",
    "jayatirtha_16.13"
   ],
   "score": 0.5,
   "divergence_note": "No bhāṣya by Madhva or Jayatīrtha is attested for this verse. The reading applies dvaita *siddhānta* directly to the mūla.",
   "english_rendering": "*Idam adya mayā labdham idam prāpsye manoratham* — 'This I have gained today; this desire I shall fulfil; this is mine, and this wealth too shall come again to me.' The *āsura* (demonic) speaker rehearses a chain of possessions past and anticipated, each framed by *mayā* (by me), as though the *jīva* (the individual self) were *svayam-prabhu*, self-originating cause of its own acquisitions. Within dvaita's *pañca-bheda* (the five-fold real distinction), this is an ontological inversion: the *jīva* is irreducibly *paratantra* (eternally dependent), every gain traceable to *svatantra* Hari's will alone. To say *mayā labdham* — 'obtained by me' — without acknowledging Hari as the sole bestower is not merely moral pride but a violation of *bheda* (real distinction): the *jīva* usurping the causal status that belongs only to the Lord. The three-fold repetition of *idam* (this... this... this) mirrors the *āsura*'s bondage: *taratamya* (graded ontological hierarchy) is collapsed into a flat self-referential inventory, Hari nowhere acknowledged. *Bhakti* as ontological subordination is precisely what this speech refuses; the speaker's every utterance is its antithesis.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.13"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's bhashya is minimal ('idam adya maya labdham iti spastam' — this is self-evident), which is itself a stylistic marker: for Pushti-marga the asuric condition is simply the absence of Bhagavad-prasada. The asura catalogues acquisitions because he has never tasted Krsna's lila-rasa; all possessive craving is the void that rushes in when divine grace is withheld or refused. Vallabha's rendering thus reads the verse not as psychological analysis but as a negative icon — the soul un-touched by prasada naturally speaks exactly this way.",
   "divergence_note": "Vallabha's terse treatment contrasts sharply with Shankara and Madhusudana's analytical expansion; the rendering emphasizes grace-absence rather than cognitive or moral failure."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.13"
   ],
   "score": 0.5,
   "divergence_note": "Sridhara's contribution is structural: he is the only school here that explicitly frames 16.13 as part of a four-verse syntactic unit with a deferred predicate.",
   "english_rendering": "Sridhara frames this verse as the opening of a four-verse block (caturbhih) depicting the 'mano-rajya' (mind-kingdom, wishful fantasy-realm) of the asura, which culminates in naraka-prapti (attainment of hell). He parses 'mano-ratham' as 'what is pleasing to the mind' and notes the syntactic linkage: these three shlokas are jointly explained by the fourth ('ajnana-vimohitah santo narake patanti'). The asura's triple temporal claim — gained today, will gain soon, already has more — is the exact structure of samsaric hope, the fuel of rebirth."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.13"
   ],
   "score": 0.5,
   "divergence_note": "Madhusudana alone lexically unpacks 'upaya' (method/means) — the asura is not just acquisitive but strategically acquisitive, which deepens the moral indictment.",
   "english_rendering": "Madhusudana gives the richest psychological portrait: the asura's dhana-trsna (thirst for wealth) runs as an unbroken stream across three time-registers — 'labdham idanim anena upayena' (gained now by this method), 'shigrameva prapsye' (will gain very soon), 'puraveva sanchitam grhe asti' (already stored at home), and 'bahutaram bhavisyati agamini samvatsare' (yet more will come next year). This four-fold expansion of a single half-verse reveals how trsna (craving) colonizes time itself. Madhusudana then snaps the connection forward to the naraka verse: 'evam dhana-trsnakulas patanti narake ashucau' — those overwhelmed by wealth-craving fall into impure hell."
  },
  "vishishtadvaita": {
   "divergence_note": "Ramanuja uniquely specifies kshetra-putra (fields, sons) as the objects of possessive pride, grounding the verse in householder reality and making the contrast with kainkarya vivid.",
   "score": 0.5
  },
  "shuddhadvaita": {
   "divergence_note": "Vallabha's terse treatment contrasts sharply with Shankara and Madhusudana's analytical expansion; the rendering emphasizes grace-absence rather than cognitive or moral failure.",
   "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": [],
 "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": [
     "labdham: labh -> √labh",
     "prāpsye: prāp -> √prāp",
     "asti: as -> √as",
     "bhaviṣyati: bhū -> √bhū"
    ]
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.946129Z",
    "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": [
  "When I mentally catalogue what I have, what I am about to get, and what I expect next year — am I engaging in legitimate planning or asuric mano-rajya (mind-kingdom fantasy)?",
  "The asura says 'maya labdham' (obtained by me) — where in my own life do I systematically erase the contributions of grace, community, or fortune from my sense of achievement?",
  "Ramanuja's asura denies adrshta (unseen merit/consequence) entirely. What would change in my decisions if I genuinely factored in consequences I cannot see?",
  "Sridhara links this verse syntactically to hell-arrival four verses later. What is the 'fourth verse' in my own behavioral loops — the eventual consequence I keep deferring acknowledgment of?",
  "Madhusudana unpacks the asura's four time-registers of craving. Which register dominates my own relationship to wealth: anxiety about the past, urgency about the present, fantasy about the near future, or projection about next year?",
  "All six schools agree that the asuric voice is self-enclosed — no Bhagavan, no dharma, no community in the grammar of 'mine.' What would it cost me to insert even one outward acknowledgment into my mental accounting?"
 ],
 "everyday_applications": {
  "advaita": "When you succeed at work or accumulate savings, notice the mental voice that says 'I earned this by my intelligence and effort.' Shankara's reading invites a single disruptive question: who exactly is the 'I' that earned? Even brief inquiry into the witness behind the earner loosens the grip of accumulation-identity without requiring you to give anything away.",
  "vishishtadvaita": "Before a major financial or career move, Ramanuja's asura is a mirror-test: am I crediting only 'my capability' or can I name the conditions, people, and grace that made this possible? A practice: before signing any significant agreement, write one sentence acknowledging one factor you did not control. This is not false humility — it is the structural corrective to the asuric erasure.",
  "dvaita": "Madhva's frame (even inferred) asks: are you acting as if you are self-sovereign in this domain? In family or work disputes about resources, the Dvaita corrective is to ask what Hari-ordered dharma requires of you in this role — not what you are entitled to extract from it. The jiva as steward, not owner.",
  "shuddhadvaita": "Vallabha's terseness points to a direct practice: if you find yourself in the asuric catalogue-loop (got this, will get that, already have this, will have more), it is a signal that you are running on empty — prasada (grace, delight) has not touched that domain of life. The corrective is not willpower but seeking contact with the beautiful, the devotional, the lila-saturated. Restock the grace account.",
  "bhakti": "Sridhara's structural point is practically useful: our asuric wishes rarely travel alone. Identify the 'fourth verse' in your own sequence — the consequence that trails your craving-cycles. Not to generate guilt, but to see the full syntactic unit of your behavior before you are living inside the consequence verse.",
  "advaita-bhakti": "Madhusudana's 'upaya' (method) detail is the sharpest modern mirror: we are not just acquisitive but strategically acquisitive — optimizing methods, A/B testing approaches, building systems to maximize gain. The question he raises is whether dhana-trsna has colonized your planning apparatus. One practical check: review your last quarterly goals. How many were about receiving versus giving, building versus releasing?"
 },
 "primary_meaning": "Today I gained this, tomorrow I will get what I want, this wealth is already mine, and still more will come."
}