{
 "verse_id": "16.14",
 "mūla": {
  "devanāgarī": "असौ मया हतः शत्रुर् हनिष्ये चापरान् अपि | ईश्वरो ऽहम् अहं भोगी सिद्धो ऽहं बलवान् सुखी",
  "iast": "asau mayā hataḥ śatrur haniṣye cāparān api | īśvaro 'ham ahaṃ bhogī siddho 'haṃ balavān sukhī",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 14",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "asau",
   "lemma": "adas",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असौ"
  },
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   "surface_form": "mayā",
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   "theme_lists": [],
   "surface_devanagari": "मया"
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   "surface_form": "hataḥ",
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   "theme_lists": [],
   "surface_devanagari": "हतः"
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  {
   "surface_form": "śatruḥ",
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     "sense": "। किमत्र मन्दधीभिः दुर्बलैः परिकल्पितेन अदृष्टादिपरिकरेणतथा च ईश्वरः अहं स्वाधीनः अहम् अन्येषां च अहम् एव नियन्ता। अहं भ",
     "school": "viśiṣṭādvaita",
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     "sense": "च हनिष्याम्यपरान्सर्वानपि शत्रून्",
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   "theme_lists": [],
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  },
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   "surface_form": "aparān",
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   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपरान्"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "īśvaraḥ",
   "lemma": "īśvara",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ईश्वरः"
  },
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   "surface_form": "aham",
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   "surface_devanagari": "अहम्"
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   "surface_form": "aham",
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   "surface_devanagari": "अहम्"
  },
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   "surface_form": "bhogī",
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   "grammar": "nominative masculine singular noun",
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    {
     "sense": "। सर्वप्रकारेण च सिद्धः अहं संपन्नः पुत्रैः नप्तृभिः, न केवलं मानुषः, बलवान् सुखी च अहमेव अन्ये तु भूमिभारायावितीर्णाः।।",
     "school": "advaita",
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    {
     "sense": "स्वत एव अहं भोगी, न अदृष्टादिभिः। सिद्धः अहम् -- स्वतः सिद्धः अहम् न कस्माच्चिद् अदृष्टादेः। तथा स्वत एव बलवान् स्वत एव",
     "school": "viśiṣṭādvaita",
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    {
     "sense": "सर्वैर्भोगोपकरणैरुपेतः, सिद्धोऽहं पुत्रभृत्यादिभिः सहायैः संपन्नः, स्वतोऽपि बलवानत्योजस्वी, सुखी सर्वथा निरोगः",
     "school": "advaita-bhakti",
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   "surface_devanagari": "भोगी"
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  {
   "surface_form": "siddhaḥ",
   "lemma": "siddha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सिद्धः"
  },
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   "surface_form": "aham",
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   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "balavān",
   "lemma": "balavat",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सुखी च अहमेव अन्ये तु भूमिभारायावितीर्णाः।।",
     "school": "advaita",
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    {
     "sense": "स्वत एव सुखी।",
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    }
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   "surface_devanagari": "बलवान्"
  },
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   "surface_form": "sukhī",
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    {
     "sense": "च अहमेव अन्ये तु भूमिभारायावितीर्णाः",
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     "sense": "सर्वथा निरोगः",
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      "madhusudan"
     ]
    }
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  }
 ],
 "intertextual_panel": [
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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_16.14",
    "anandgiri_16.14"
   ],
   "score": 0.5,
   "divergence_note": "Shankara does not moralize; he catalogs the claims clinically as symptoms of ahamkara, leaving the soteriological diagnosis implicit.",
   "english_rendering": "The asuric (demonic) mind, inflated by ahamkara (ego-identification), rehearses its slaughters: 'That enemy has been killed by me; I shall kill the rest also.' Shankara reads these boasts as the signature of one wholly absorbed in kartrtva-bhrama (the illusion of doership) — claiming lordship (ishvarata), enjoyment, perfection, strength, and happiness as inherently 'mine.' For the Advaitin, this is avidya (ignorance) in its densest form: the jiva (individual soul) mistakes its superimposed individuality for ultimate reality, generating the entire chain of grasping and violence."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.14",
    "vedantadeshika_16.14"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads the verse as the declaration of one who has collapsed the distinction between Bhagavan's svadhinata (sovereignty) and his own — claiming 'I am the lord (ishvara), self-sufficient (svayam siddha), the enjoyer by my own nature, powerful by myself.' This is the precise inversion of kainkarya (joyful servitude to Bhagavan): the asura arrogates to itself what belongs only to Narayana. Strength, happiness, and fulfillment are real, but they are Bhagavan's prasada (grace), never the jiva's own property.",
   "divergence_note": "Unlike Shankara who targets ahamkara as cognitive error, Ramanuja targets the theological usurpation of divine attributes — a distinction with devotional import."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.14",
    "jayatirtha_16.14"
   ],
   "score": 0.5,
   "divergence_note": "Dvaita alone reads the *āsura*'s self-proclamation as expressing a constitutive *virodhitva* grounded in *taratamya* — not a correctable confusion about selfhood but a grade-determined antipathy to Hari's sovereignty. Other schools treat the error as epistemic; Dvaita treats it as ontological.",
   "english_rendering": "*Asau mayā hataḥ śatrur haniṣye cāparān api | īśvaro 'ham ahaṃ bhogī siddho 'haṃ balavān sukhī* — the *āsura* *jīva* proclaims itself lord, enjoyer, self-accomplished, powerful, and happy. Each boast is a direct inversion of the *pañca-bheda* (the five-fold real distinction): the *jīva* arrogates to itself the *svatantra* (independently real, self-sufficient) status that belongs to Hari alone. *Īśvaro 'ham* — 'I am lord' — is the precise negation of Hari's *sarva-niyantṛtva* (absolute sovereign control over all). *Ahaṃ bhogī* denies that enjoyment flows only through Hari's dispensation; *siddho 'ham* refuses the *paratantra* (eternally dependent) constitution of every *jīva* without exception. In the Dvaita *siddhānta*, such self-assertion is not an intellectual error that instruction can dissolve; it expresses a *virodhitva* (constitutional opposition to Hari) native to the *tāmasa* grade of *jīva*. The *taratamya* (graded ontological hierarchy) places these beings at the antipodal extreme from Mukti-yogya souls: their orientation away from *bhakti* as ontological subordination is not circumstantial but fixed in their very *svabhāva* (inherent nature). The verse thus names, in the *āsura*'s own voice, the exact shape of bondage: self-declared *svatantra* where only *paratantra* is real.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.14"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's brief gloss points to abheda (non-difference) missed: the asura grasps at 'I have killed that one' without recognizing that the very power by which he acts is Krishna's own shakti (divine power) moving through him as lila-prasada (the grace of divine play). The moha (delusion) is not in acting or enjoying, but in the appropriation — 'ishvaro'ham... modishye' (I am lord, I shall revel) — severing the act from its true locus in Krishna's ananda (bliss). Pushti-marga would say: every act of lordship that excludes Krishna's presence is spiritual poverty dressed as triumph.",
   "divergence_note": "Vallabha alone frames the error as severed ananda rather than usurped sovereignty or cognitive avidya — the devotional valence is experiential, not primarily epistemic."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.14"
   ],
   "score": 0.5,
   "divergence_note": "Sridhara's restraint contrasts with Madhusudan's expansive psychological unpacking — both are bhakti-inflected, but Sridhara trusts the text's self-evidence while Madhusudan teaches through elaboration.",
   "english_rendering": "Sridhara's gloss is deliberately spare — 'siddha: kritakrtyah' (accomplished: one who has done what needed doing) — indicating that the word 'siddha' in the verse is being used in its worldly sense of one who considers himself 'fulfilled in all respects,' a bitter irony since true kritakrtyata (completion) is bhagavat-priti (God-pleasing), which the asura wholly lacks. The rest Sridhara marks as 'spashta' (self-evident): the litany of self-congratulation is transparent in its ugliness and requires no elaborate commentary."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.14"
   ],
   "score": 0.5,
   "divergence_note": "Madhusudan alone makes the psychological sequencing explicit — lobha (greed) generates the fantasy of ishvarata (lordship), which in turn demands krodha-fueled elimination of all rivals; this cascade reading is absent in the other schools.",
   "english_rendering": "Madhusudan reads this verse as Krishna expounding the interior logic of asuric krodha (anger) and lobha (greed): having catalogued greed in 16.13, Krishna now shows how that greed generates a fantasy of omnipotence — 'I shall kill all remaining enemies, none will escape me, and their wealth too I shall seize.' The claim to ishvarata (lordship) then unpacks itself: I am the enjoyer (bhogi) equipped with all means of pleasure, I am siddha (accomplished) surrounded by sons and servants, I am balavat (strong) by my own vitality, I am sukhi (happy) and entirely free of disease. Madhusudan traces the psychological cascade: greed feeds the delusion of incomparability, which demands the elimination of rivals, which requires belief in one's own godhood."
  },
  "vishishtadvaita": {
   "divergence_note": "Unlike Shankara who targets ahamkara as cognitive error, Ramanuja targets the theological usurpation of divine attributes — a distinction with devotional import.",
   "score": 0.5
  },
  "shuddhadvaita": {
   "divergence_note": "Vallabha alone frames the error as severed ananda rather than usurped sovereignty or cognitive avidya — the devotional valence is experiential, not primarily epistemic.",
   "score": 0.5
  }
 },
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  "meter": "anuṣṭubh",
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  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "सिद्ध",
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    "10.26",
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    "12.10",
    "14.1",
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    "18.13",
    "18.45",
    "18.46",
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 ],
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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": [
     "hataḥ: han -> √han",
     "haniṣye: han -> √han"
    ]
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.947117Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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": [
  "When I recite my accomplishments to myself — promotions won, adversaries outmaneuvered, goals achieved — am I describing reality or building the asuric interior monologue this verse catalogs?",
  "The verse strings together five self-attributions: lord, enjoyer, accomplished, powerful, happy. Which of these do I most habitually claim as self-originating rather than received?",
  "Ramanuja's gloss turns on 'svatas' (by myself) repeated three times. Where in my life do I most insist that my competence, pleasure, or well-being originates in me rather than through conditions and grace?",
  "Shankara sees the boast of incomparability ('none equals me') as the diagnostic marker of asuric ahamkara. What triggers that particular boast in me, and what does it protect?",
  "Madhusudan traces the sequence: greed generates a fantasy of godhood, which demands the elimination of rivals. Can I trace a moment when financial or competitive anxiety escalated into a felt need to 'destroy' a competitor rather than simply outperform them?",
  "Sridhara calls the verse 'spashta' (self-evident) — implying the asuric voice condemns itself without commentary. Are there places where I speak in ways that, heard back on recording, would be equally self-condemning?",
  "Vallabha's correction is not 'stop enjoying' but 'stop severing the enjoyment from its source.' What would it change practically if every act of strength or success were felt as participation in something larger rather than personal trophy?"
 ],
 "everyday_applications": {
  "advaita": "When a difficult project succeeds, pause before the performance review and ask: 'Who actually did this?' Not as false modesty, but as genuine inquiry into kartrtva (doership). If the honest answer is 'a combination of prior causes, team, circumstance, and an awareness that witnessed it all,' let that recognition replace the asuric monologue this verse describes. The Advaitin practice is not self-erasure but kartrtva-viveka — discernment about the agent.",
  "vishishtadvaita": "After a competitive win — in business, sport, or argument — offer the outcome explicitly to Bhagavan before claiming it. The Vishishtadvaita practitioner would say: 'This strength, this victory, is Narayana's shakti (divine power) working through this body-mind.' The practical discipline is the moment of attribution before the moment of enjoyment — reversing the sequence the asura performs by claiming sovereignty first and enjoyment second.",
  "dvaita": "Notice the specific moment when competitive drive tips into the felt need to 'destroy' rather than simply excel. Dvaita names this as the signature of Hari-dvesha (turning away from Hari's order) — not merely ego but an active alignment against the grain of divine will. The corrective is japa (repetition of Hari's name) precisely at that tipping point: the name reinstates the hierarchy that the asuric impulse collapses.",
  "shuddhadvaita": "In Pushti-marga practice, seva (devotional service) is the antidote because it structurally prevents the asuric appropriation this verse describes: when every act is framed as an offering to Shrinathji, the 'I killed, I shall kill, I am lord' monologue has nowhere to land. The practical instruction is to begin the workday with an explicit offering of all anticipated victories to Krishna — not as ritual formality but as a pre-commitment that protects against the lobha-krodha cascade Madhusudan identifies.",
  "bhakti": "Sridhara's key gloss is 'siddha = kritakrtyah' — 'accomplished' in the worldly sense. The bhakti corrective is to ask daily: by whose standard am I siddha? If the answer is purely social — income, status, reputation — the asuric frame has been accepted. Kritakrtyata (true fulfillment) in bhakti means only one thing: has today's living deepened bhagavat-priti (love of Bhagavan)? Make this the only success metric that closes the day.",
  "advaita-bhakti": "Madhusudan's psychological cascade — greed feeds godhood-fantasy feeds violence — suggests a specific intervention point: intercept at the lobha (greed) stage before it escalates to the ishvarata (lord) claim. The Advaita-bhakti practitioner uses Krishna-smarana (remembrance of Krishna) the moment acquisitive desire arises, not after it has generated the full asuric monologue. The bhakti element is the name; the Advaita element is the recognition that the grasping self who wants more is itself a construct on the awareness that needs nothing."
 },
 "primary_meaning": "He counts his kills and promises more, declaring himself lord, enjoyer, perfected, powerful, and happy, all in the same breath."
}