{
 "verse_id": "16.18",
 "mūla": {
  "devanāgarī": "अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः | माम् आत्म-पर-देहेषु प्रद्विषन्तो ऽभ्यसूयकाः",
  "iast": "ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ | mām ātma-para-deheṣu pradviṣanto 'bhyasūyakāḥ",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 18",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "ahaṃkāram",
   "lemma": "ahaṃkāra",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहंकारम्"
  },
  {
   "surface_form": "balam",
   "lemma": "bala",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बलम्"
  },
  {
   "surface_form": "darpam",
   "lemma": "darpa",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दर्पम्"
  },
  {
   "surface_form": "kāmam",
   "lemma": "kāma",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कामम्"
  },
  {
   "surface_form": "krodham",
   "lemma": "krodha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "क्रोधम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "saṃśritāḥ",
   "lemma": "saṃ-√śri",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "। किं च ते माम् ईश्वरम् आत्मपरदेहेषु स्वदेहे परदेहेषु च तद्बुद्धिकर्मसाक्षिभूतं मां प्रद्विषन्तः, मच्छासनातिवर्तित्वं प्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स्वदेहेषु परदेहेषु",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "एतादृशा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संश्रिताः"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "ātma",
   "lemma": "ātman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्म"
  },
  {
   "surface_form": "para",
   "lemma": "para",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पर"
  },
  {
   "surface_form": "deheṣu",
   "lemma": "deha",
   "grammar": "locative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रेमास्पदेषु तत्तद्बुद्धिकर्मसाक्षितया सन्तमतिप्रेमास्पदमपि दुर्दैवपरिपाकात्प्रद्विषन्तः ईश्वरस्य मम शासनं श्रुतिस्मृत",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "देहेषु"
  },
  {
   "surface_form": "pradviṣantaḥ",
   "lemma": "pra-√dviṣ",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रद्विषन्तः"
  },
  {
   "surface_form": "abhyasūyakāḥ",
   "lemma": "abhyasūyaka",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभ्यसूयकाः"
  }
 ],
 "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_16.18",
    "anandgiri_16.18"
   ],
   "score": 0.5,
   "english_rendering": "The asuric personality shelters the entire hierarchy of delusion: ahankara (the superimposition of existent and non-existent qualities onto the self, the root of all evil), bala (force animated by desire for domination), darpa (the inner defect that causes transgression of dharma when it arises), kama (craving directed at objects like women), and krodha (aversion toward the unwanted). Sheltering these, they hate Me — the Ishvara who witnesses all cognition and action in their own and others' bodies — by transgressing My ordinance. Their envy toward those on the right path manifests as attributing faults to the virtuous."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.18",
    "vedantadeshika_16.18"
   ],
   "score": 0.5,
   "english_rendering": "These beings have taken refuge in ahankara of the form 'I alone do everything, dependent on none'; in bala as 'my power suffices for all'; in darpa as 'none equals me'; in kama as 'all I desire will come to me by my mere wish'; and in krodha as 'I will destroy all who oppose me.' Sheltering thus, they hate Me — the Purushottama, the inner director present in their bodies and others' — by performing all ritual acts like yajna while deploying specious arguments to find fault with My existence."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.18",
    "jayatirtha_16.18"
   ],
   "score": 0.5,
   "english_rendering": "*Ahaṃkāra* (false ego), *bala* (force), *darpa* (arrogance), *kāma* (desire), and *krodha* (anger) — these are what the demoniac cling to, and they hate Me, Viṣṇu, lodged in *ātma-para-deheṣu* (their own and others' bodies). Madhva's bhāṣya fixes the doctrinal core: *na kasyacid viṣṇuḥ kārayitā* — Viṣṇu is no one's *kārayitā* (the one who causes to act), so the demoniac claim. Their taunt follows: *yadi syān mamāpīdānīṃ kārayatv* — if He truly were the universal cause, let Him cause even me to act right now; and let Him restrain one who is already acting. Jayatīrtha makes the implication sharp: *kurvaṇaṃ ca nivārayet* — let Him also stop the one already engaged. The Yāska-śruti in the Sāma-veda pronounces the verdict on whoever speaks thus: *sadādho yāsyasi* — *sadā adhaḥ*, into perpetual *naraka* (downward into hell, forever). To hate Me in self and other bodies is precisely to deny that *svatantra* Hari is the sole independent *kārayitā* behind all *paratantra* agency — the *pañca-bheda* (the five-fold real distinction) the demoniac collapse by refusing to see Viṣṇu as the *antaryāmin* operative in every embodied locus."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.18"
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   "score": 0.5,
   "english_rendering": "These beings hate Me — the Purushottama, the supreme sovereign, the lila-kartri (performer of divine play) present everywhere, and the cit-atman (conscious self) within all — while sheltering ahankara and its companions. This hatred of the one who enacts lila in all forms is precisely the supreme asuric trait, the harshness (parusya) that constitutes the greatest demonic characteristic."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.18"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara elaborates the absence of proper procedure: sheltering ahankara and the rest, they hate Me who abide by the cit-amsha (conscious aspect) in self and others' bodies, and so their worship is worthless. In sacrifices performed with dambha (ostentation), the absence of shraddha (faith) means only self-inflicted pain; in the unlawful slaying of animals, only the guilt of hostility toward consciousness remains. The term 'abhyasuyaka' means they project faults onto the virtues of those on the proper path."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.18"
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   "score": 0.5,
   "english_rendering": "Madhusudana establishes that even the outer limbs of sadhana (yajna, dana) fail for those driven by dambha and ahankara, while the inner limbs — jnana, vairagya, bhagavad-bhajana — are entirely absent. They hate Me as Ishvara-Bhagavan present as witness of all cognition and action in self and others' bodies; moreover they hate Me in the bodies of devotees like Prahlada, not recognizing My presence there. As the ninth chapter declares, such persons — 'avajananati mam mudhah' (BG 9.11) — are emptied of hope, action, and knowledge, and fall into rakshasa-asura nature; since they hate the very object of bhajana, purification through bhakti is impossible for them."
  },
  "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": ""
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 },
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   "list": "अहंकार",
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 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
    "bg-ramanuja",
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    "bg-vallabha",
    "bg-jayatirtha",
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    "bg-sridhara",
    "bg-madhusudan"
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  },
  "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": [
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    "scope": "word_by_word[].lemma",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
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    "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": [
  "Why does the verse list ahankara first, before kama and krodha — what does this sequencing reveal about how delusion is structured?",
  "The phrase 'atma-para-dehesu' (in self and others' bodies) is unique — what is at stake in hating the divine in someone else's body specifically?",
  "All six schools agree that ritual acts performed from this inner state are void — does this mean the outer form of the act is irrelevant, or that outer and inner are inseparable?",
  "Shankara identifies ahankara as 'avidya-named, most grievous, the root of all fault' — how does the Advaita diagnosis of ahankara as epistemological error differ from the Dvaita reading of it as ethical rebellion?",
  "Madhusudana says purification through bhakti becomes structurally impossible when the very object of bhajana is hated — is this a metaphysical claim, a psychological claim, or both?",
  "The verse names kama and krodha together: desire for the pleasant, aversion toward the unpleasant. What is the structural relationship between these two, and does their co-appearance here echo BG 3.37?"
 ],
 "everyday_applications": {
  "advaita": "When you take credit for an achievement by saying 'I built this alone,' pause: Shankara reads ahankara as superimposing qualities (real and imagined) onto the self. The practice is not self-deprecation but honest inquiry — which of these claimed qualities are actually witnessed, and which are projected? The hostility you feel toward someone who succeeds without your framework is the same root impulse as hating the divine in them.",
  "visistadvaita": "Ramanuja's reading of 'bala' as 'my power is sufficient for everything' is recognizable in any organization where a leader refuses collaboration because admitting need feels like weakness. The Vishishtadvaita application: strength acknowledged as Bhagavan's instrument (kainkarya) is sustainable; strength claimed as self-sufficient becomes the very pattern described here — performing all the outward rituals of leadership while hating the Source.",
  "dvaita": "Madhva's polemical point has a direct modern form: the demand 'if God exists, let Him prove it by acting for me right now' is the exact asuric logic the Yaska-shruti addresses. The Dvaita application is a discipline of dependent agency — recognizing that your capacity to act at all is borrowed, not owned, and that attributing it to yourself alone is not skepticism but a form of theft from the actual agent.",
  "suddhadvaita": "Vallabha's focus on lila-kartr makes the application precise: the asuric character hates the divine precisely where it is most playful and least coercive — in the spontaneous, creative, non-instrumental behavior of others. If you find yourself most irritated by someone's joy, generosity, or freedom, Vallabha's diagnosis is that you are hating the Purushottama's lila in that body.",
  "bhakti": "Sridhara's point about shraddha (faith) is practical: any act performed while simultaneously hating the consciousness that will receive it is ritually void, regardless of technical correctness. Applied today — presenting work to a manager you secretly resent, or performing a service role while despising the people served — the absence of shraddha means the act extracts cost from you without generating merit.",
  "advaita-bhakti": "Madhusudana's synthesis yields the most diagnostic question for daily practice: am I hating the very form or person through whom I would need to approach the divine? If the teacher, the text, the community, or the practice itself has become an object of envious fault-finding (abhyasuyaka), Madhusudana's warning is that this is not a motivation problem but a structural one — the path is blocked at the source, and no amount of technique will substitute for removing the blockage."
 },
 "primary_meaning": "Sheltering ego, brute force, arrogance, desire, and rage, they hate Me dwelling in their own bodies and in others', and they find fault with everyone on the right path."
}