{
 "verse_id": "16.17",
 "mūla": {
  "devanāgarī": "आत्म-संभाविताः स्तब्धा धन-मान-मदान्विताः | यजन्ते नाम-यज्ञैस् ते दम्भेनाविधि-पूर्वकम्",
  "iast": "ātma-saṃbhāvitāḥ stabdhā dhana-māna-madānvitāḥ | yajante nāma-yajñais te dambhenāvidhi-pūrvakam",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 17",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "ātma",
   "lemma": "ātman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्म"
  },
  {
   "surface_form": "saṃbhāvitāḥ",
   "lemma": "sam-√bhāvay",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मसंभाविताः, न साधुभिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "पूज्यतां नीताः नतु साधुभिः कैश्चित्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "पूज्यतां प्रापिताः नतु साधुभिः कैश्चित्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संभाविताः"
  },
  {
   "surface_form": "stabdhāḥ",
   "lemma": "√stambh",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्तब्धाः"
  },
  {
   "surface_form": "dhana",
   "lemma": "dhana",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धन"
  },
  {
   "surface_form": "māna",
   "lemma": "māna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मान"
  },
  {
   "surface_form": "mada",
   "lemma": "mada",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद"
  },
  {
   "surface_form": "anvitāḥ",
   "lemma": "anvita",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्विताः"
  },
  {
   "surface_form": "yajante",
   "lemma": "√yaj",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "नामयज्ञैः नाममात्रैः यज्ञैः ते दम्भेन धर्मध्वजितया अविधिपूर्वकं विधिविहिताङ्गेतिकर्तव्यतारहितम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", तत् अपि दम्भेन हेतुना यष्टृत्वख्यापनाय, अविधिपूर्वकम् अयथाचोदनं यजन्ते।ते च ईदृग्भूता यजन्ते इत्याह --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "अतस्तत्फलभाजो न भवन्तीत्यर्थः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "यजन्ते"
  },
  {
   "surface_form": "nāma",
   "lemma": "nāman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नाम"
  },
  {
   "surface_form": "yajñaiḥ",
   "lemma": "yajña",
   "grammar": "instrumental masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यज्ञैः"
  },
  {
   "surface_form": "te",
   "lemma": "tad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ते"
  },
  {
   "surface_form": "dambhena",
   "lemma": "dambha",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "धर्मध्वजितया अविधिपूर्वकं विधिविहिताङ्गेतिकर्तव्यतारहितम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "हेतुना यष्टृत्वख्यापनाय, अविधिपूर्वकम् अयथाचोदनं यजन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "तत्राप्यविधिपूर्वकम्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "नतु श्रद्धया",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दम्भेन"
  },
  {
   "surface_form": "a",
   "lemma": "a",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अ"
  },
  {
   "surface_form": "vidhi",
   "lemma": "vidhi",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधि"
  },
  {
   "surface_form": "pūrvakam",
   "lemma": "pūrvaka",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पूर्वकम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "17.16",
   "type": "lemma-family resonance",
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   "verse": "13.35",
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  {
   "verse": "16.1",
   "type": "semantic neighbor",
   "score": 0.8903,
   "feature_breakdown": {
    "cosine": 0.8603,
    "theme_graph": 0.0,
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  {
   "verse": "16.3",
   "type": "shared-vocabulary echo",
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   "feature_breakdown": {
    "cosine": 0.8488,
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  {
   "verse": "6.29",
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   "feature_breakdown": {
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   "verse": "4.28",
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  {
   "verse": "10.4",
   "type": "semantic neighbor",
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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_16.17",
    "anandgiri_16.17"
   ],
   "score": 0.5,
   "english_rendering": "Those who are self-conceited (atma-sambhavita) — esteemed by themselves alone as possessed of all virtues, not by the wise — remain rigid (stabdha), bowing to none. Inflated by wealth and the pride and arrogance that wealth occasions, they perform sacrifices that are sacrifices in name only (nama-yajna), devoid of the prescribed auxiliary rites (vidhi-vihita-anga-itikartavyata) entirely absent. This they do through mere hypocrisy (dambha), bearing religion as a banner — not through faith or genuine renunciation that prepares the mind for knowledge of Brahman.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.17",
    "vedantadeshika_16.17"
   ],
   "score": 0.5,
   "english_rendering": "Self-congratulatory (atma-sambhavita) — they esteem themselves by themselves, convinced they are already complete, and so remain rigid, performing nothing of substance. The pride born of wealth and lineage-conceit generates an arrogance (mada) that leads them to offer sacrifices whose sole purpose is the name itself — 'I am a sacrificer, a soma-presser' — mere reputation, not genuine kainkarya (service) to Bhagavan. Even this hollow performance is done for the sake of display (dambha), to advertise their sacrificing status, and contrary to the injunctions (ayatha-codana), so no fruit accrues.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.17",
    "jayatirtha_16.17"
   ],
   "score": 0.5,
   "english_rendering": "*Ātma-saṃbhāvitāḥ* (self-conceited, those who esteem themselves as self-sufficient) — the very term names the demonic inversion: the *jīva* arrogating to itself the *svatantra* (independently real, self-sufficient) status that belongs to Hari alone. *Stabdhā* (rigid, unyielding) and *dhana-māna-madānvitāḥ* (possessed by the intoxication of wealth and honor) — these mark the *jīva* that has refused its *paratantra* (eternally dependent) nature and substituted the ego for the Lord. Such a one performs *nāma-yajñaiḥ* (sacrifices in name only), outwardly enacting ritual while the *bheda* (real distinction) between the worshipper and Viṣṇu is denied in practice: the worshipper in effect installs himself where Hari should stand. *Dambhena* (by ostentation) and *avidhi-pūrvakam* (contrary to injunction) — both terms converge on a single defect: without genuine *bhakti* as ontological subordination to *svatantra* Hari, no sacrifice reaches its telos. The *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) is not a doctrine that can be set aside in the ritual moment; sacrifice performed in violation of Lord–*jīva* *bheda* is no sacrifice at all, producing only further bondage within *saṃsāra*. The *taratamya* (graded ontological hierarchy) that places Hari at the apex and every *jīva* in irreversible dependence is the very standard by which *yajante* here is exposed as empty form.",
   "commentator": "Madhvacharya",
   "divergence_note": "No bhāṣya from Madhva or Jayatīrtha is transmitted for this verse. The reading voices Dvaita *siddhānta* directly from the *mūla*, applying *pañca-bheda*, *taratamya*, and the *svatantra*/*paratantra* axis to the verse's key compounds.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.17"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's compact gloss confirms: they perform name-only yajna (nama-matra-yajna) — even in that they act through dambha (pretense), and even that pretense is without proper procedure (avidhipurvakam). In the Pusti-marga reading, the absence of Krsna's prasada-grace is the root: where there is no surrender to the Lord's lila, even ritually correct forms become empty husks; how much more so these, which lack even the form.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.17"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara specifies the earlier boast ('I will sacrifice') as the text's target: it was already clear that the asura's intent was driven by dambha (ostentation) and ahankara (ego-inflation), not by sattva. Self-esteemed (atma-sambhavita) means honored by themselves, not by any saint. Rigid and unyielding, they perform sacrifices solely for the name — 'he is an initiate, he is a soma-presser' — for mere public fame (nama-matra-prasiddhi), not from shraddha (genuine faith). The sacrifice without proper injunction and without devotion yields nothing.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.17"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana addresses an implicit objection: if these persons still perform Vedic rites like yajna and dana, how can their fall be justified? He answers precisely: 'atma-sambhavita' means they have conferred honor upon themselves as 'possessed of all virtues' — no genuine teacher or saint has recognized them. Their 'pride-inflation' (mana) is the superimposition of excessive honor on the self; their 'arrogance' (mada) is the corresponding contempt for others, even gurus. Their name-only sacrifices — mere title-acquisition, 'he is an initiate' — are devoid of required accessories (vidhita-anga-itikartavyata-rahita) and performed through hypocrisy (dharma-dhvajita), not shraddha. Therefore they reap no fruit.",
   "commentator": "Madhusudan Sarasvati"
  },
  "visistadvaita": {
   "score": 0.5
  },
  "suddhadvaita": {
   "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": [
     "saṃbhāvitāḥ: sambhāvay -> sam-√bhāvay",
     "stabdhāḥ: stambh -> √stambh",
     "yajante: yaj -> √yaj"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.949877Z",
    "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"
   }
  ]
 },
 "so_what_questions": [
  "When is self-confidence a virtue and when does it become atma-sambhavita — self-inflation that blocks genuine learning and correction?",
  "What is the difference between performing a ritual correctly and performing it with the right inner disposition? Can outer correctness substitute for inner shraddha (faith)?",
  "The verse targets 'name-only' action: in professional and civic life, how do we distinguish reputation-driven performance from genuine contribution?",
  "Stabdha (rigidity, inability to bow) is listed as a direct consequence of pride — what does this suggest about the relationship between ego and teachability?",
  "Each school reads dambha (hypocrisy/pretense) differently: as ritual failure, as devotional failure, as metaphysical error. What does your own tradition consider the deepest form of self-deception?",
  "The verse implies that wealth-derived pride (dhana-mana-mada) distorts even religious action. How does material security or status shape our motivations in practices we believe are spiritual?",
  "If someone performs the correct outer form of worship but for social recognition alone, is anything of value produced — spiritually, socially, personally?"
 ],
 "everyday_applications": {
  "advaita": "Notice when you seek validation only from yourself — when your self-assessment has become the only court of appeal. Shankaracharya's stabdha (rigidity) is the inner stiffness that prevents bowing to a teacher, correcting a mistake, or recognizing a higher understanding. Ask daily: 'Am I performing this action because it prepares the mind for clarity, or because it builds a flattering story about myself?'",
  "visistadvaita": "In Ramanuja's reading, even family rituals, professional work, or acts of generosity become name-yajna when the underlying purpose is to be known as 'one who does such things.' Redirect by asking: 'Is this an act of service to the Whole — to Bhagavan present in this situation — or a performance for an audience, including the audience in my own head?'",
  "dvaita": "Madhva's framework presses a harder question: every act of self-promotion substitutes the jiva's ego for the Lord as the center of gravity. In team settings, when you take credit or resist acknowledging others' contributions, you are enacting the asura-mode. Practice explicit attribution — name who helped, who corrected you, who made the work possible.",
  "suddhadvaita": "Vallabha's brevity is pointed: even the name-only act is done incorrectly (avidhipurvakam). In creative or professional work, half-done things offered for appearance — the report filed but not thought through, the conversation had but not meant — carry this signature. The Pusti-marga corrective is to bring the quality of prasada-offering to the smallest task: do it fully or disclose that it is incomplete.",
  "bhakti": "Sridhara's emphasis on shraddha (faith, wholehearted engagement) as the distinguishing factor applies directly to relationships. A conversation held while checking notifications, a birthday acknowledged with a template message, a mentorship relationship maintained for resume value — all are nama-yajna. Ask: 'Would I do this differently if no one were watching and no reputation were at stake?'",
  "advaita-bhakti": "Madhusudana's sharpest point is the double inflation: mana is excessive honor toward oneself; mada is the paired contempt for others, especially those who should be teachers. In learning situations — a class, a feedback conversation, an appraisal — check whether you are listening to update yourself or listening to confirm you already know. The one who cannot be taught by anyone has made themselves into the poorest kind of guru."
 },
 "primary_meaning": "Self-congratulating, rigid, drunk on wealth and pride, they perform sacrifices that are sacrifices in name only, done for show and without following the prescribed rites."
}