{
 "verse_id": "16.3",
 "mūla": {
  "devanāgarī": "तेजः क्षमा धृतिः शौचम् अद्रोहो नातिमानिता | भवन्ति संपदं दैवीम् अभिजातस्य भारत",
  "iast": "tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā | bhavanti saṃpadaṃ daivīm abhijātasya bhārata",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 3",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "tejaḥ",
   "lemma": "tejas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रागल्भ्यं न त्वग्गता दीप्तिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "दुर्जनैः अनभिभवनीयत्वम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्रागल्भ्यं, क्षमा परिभवादिषूत्पद्यमानेषु क्रोधप्रतिबन्धः, धृतिर्दुःखादिभिरवसीदतश्चित्तस्य स्थिरीकरणम्, शौचं बाह्याभ्यन",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "प्रागल्भ्यं स्त्रीबालकादिभिर्मूढैरनभिभाव्यत्वम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तेजः"
  },
  {
   "surface_form": "kṣamā",
   "lemma": "kṣamā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आक्रुष्टस्य ताडितस्य वा अन्तर्विक्रियानुत्पत्तिः, उत्पन्नायां विक्रियायाम् उपशमन् अक्रोधः इति अवोचाम",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "परनिमित्तपीडानुभवे",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तु क्रोधाभावेन सहापकर्तुरनपकारः",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva",
      "jayatirtha"
     ]
    },
    {
     "sense": "परिभवादिषूत्पद्यमानेषु क्रोधप्रतिबन्धः, धृतिर्दुःखादिभिरवसीदतश्चित्तस्य स्थिरीकरणम्, शौचं बाह्याभ्यन्तरशुद्धिः, अद्रोहो",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सत्यपि सामर्थ्ये परिभवहेतुंप्रति क्रोधस्यानुत्पत्तिः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्षमा"
  },
  {
   "surface_form": "dhṛtiḥ",
   "lemma": "dhṛti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "देहेन्द्रियेषु अवसादं प्राप्तेषु",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "महत्याम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "धृतिः"
  },
  {
   "surface_form": "śaucam",
   "lemma": "śauca",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "। अद्रोहः परजिघांसाभावः अहिंसनम्। नातिमानिता अत्यर्थं मानः अतिमानः, सः यस्य विद्यते सः अतिमानी, तद्भावः अतिमानिता, तदभाव",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "शौचम्"
  },
  {
   "surface_form": "adrohaḥ",
   "lemma": "adroha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अद्रोहः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "atimāni",
   "lemma": "atimānin",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अतिमानि"
  },
  {
   "surface_form": "tā",
   "lemma": "tā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ता"
  },
  {
   "surface_form": "bhavanti",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "अभयादीनि एतदन्तानि संपदं अभिजातस्य",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। देवसम्बन्धिनी संपत् दैवी देवा भगवदाज्ञानुवृत्तिशीलाः, तेषां संपत्। सा च भगवदाज्ञानुवृत्तिः एव, ताम अभिजातस्य ताम् अभिम",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": ", देवसम्बन्धिनी दैवी",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। देवयोग्यां सात्त्विकीं संपदमभिलक्ष्य तदाभिमुख्येन जातस्य भाविकल्याणस्य पुंसो भवन्तीत्यर्थः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "निष्पद्यन्ते दैवीं शुद्धसत्वमयीं संपदं वासनासन्ततिं शरीरारम्भकाले पुण्यकर्मभिरभिव्यक्तामभिलक्ष्य जातस्य पुरुषस्यतं विद्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भवन्ति"
  },
  {
   "surface_form": "saṃpadam",
   "lemma": "sampad",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संपदम्"
  },
  {
   "surface_form": "daivīm",
   "lemma": "daiva",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दैवीम्"
  },
  {
   "surface_form": "abhijātasya",
   "lemma": "abhi-√jan",
   "grammar": "genitive masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "। किं विशिष्टां संपदम् दैवीं देवानां या संपत् ताम् अभिलक्ष्य जातस्य देवविभूत्यर्हस्य भाविकल्याणस्य इत्यर्थः, हे भारत ।।अ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "भवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अभिजातस्य"
  },
  {
   "surface_form": "bhārata",
   "lemma": "bhārata",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "।।अथ इदानीं आसुरी संपत् उच्यते --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भारत"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.43",
   "type": "lemma-family resonance",
   "score": 0.9205,
   "feature_breakdown": {
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    "theme_graph": 0.0,
    "vocative": 0.0,
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   }
  },
  {
   "verse": "10.34",
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   "score": 0.9159,
   "feature_breakdown": {
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    "theme_graph": 2.0,
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   }
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   "verse": "13.7",
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   "feature_breakdown": {
    "cosine": 0.8499,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
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   }
  },
  {
   "verse": "16.5",
   "type": "near-cluster echo",
   "score": 0.9079,
   "feature_breakdown": {
    "cosine": 0.8579,
    "theme_graph": 0.0,
    "vocative": 0.0,
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   }
  },
  {
   "verse": "13.34",
   "type": "lemma-family resonance",
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   "feature_breakdown": {
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    "theme_graph": 0.0,
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    "lemma_overlap": 9.2007,
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  },
  {
   "verse": "2.18",
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  },
  {
   "verse": "4.42",
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  {
   "verse": "2.10",
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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_16.3",
    "anandgiri_16.3"
   ],
   "score": 0.5,
   "english_rendering": "Teja (vigour) here is prāgalbhya (boldness of spirit), not skin-deep radiance — Śaṅkara is careful to say this quality belongs to the antaḥkaraṇa (inner instrument), not the body. Kṣamā (forbearance) differs from akrodha (non-anger): kṣamā is the inner change not arising at all when struck or abused; akrodha is the subsiding of a change that has already arisen. Dhṛti is the specific vṛtti (modification) of the antaḥkaraṇa that props up failing body and senses so they do not sink — these twenty-six qualities together belong to one born (abhijāta) destined for daivī sampat (divine endowment), the welfare that awaits the deva-worthy."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.3",
    "vedantadeshika_16.3"
   ],
   "score": 0.5,
   "english_rendering": "Teja (vigour) for Rāmānuja is dauntlessness before the wicked — the quality of being unovercome by the unrighteous; kṣamā is the absence of mental disturbance even while experiencing pain caused by another, and dhṛti is the firm apprehension of what duty requires even in great adversity. Śauca (purity) is the śāstrīya (scripture-grounded) fitness of both outer and inner organs for their proper task; adroha is non-interference with others' self-directed activity, the refusal to obstruct their freedom. These qualities constitute the sampat (wealth) of those who are born oriented toward the devas — meaning born to enact Bhagavān's command (bhagavadājñānuvṛtti), since that obedience is itself daivī sampat."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.3",
    "jayatirtha_16.3"
   ],
   "score": 0.5,
   "english_rendering": "Madhva singles out kṣamā (forbearance) for precise doctrinal definition: it is the absence of retaliation toward one who has wronged you, combined with the absence of anger — citing his own canonical statement 'one endowed with forbearance toward the fault-doer and toward hardship is called kṣamāvān.' The bhāṣya for 16.3 is concise; Madhva's broader reading of the daivī sampat is that every virtue here is a form of anukūlya (favourable submission) to Hari, since only Hari-dependent souls can sustain such dharmas; the listing of virtues is also an implicit polemic against the claim that sādhana belongs to the jīva independently."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.3"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads BG 16.1–16.3 as a single unit flowing from the statement of BG 15.19 — one who knows Kṛṣṇa as Puruṣottama without delusion (asammūḍha) inherits the twenty-six daivī qualities; all other jīvas tend toward āsura-svabhāva (demonic nature). The twenty-six are described as sāmagrī (the equipment) and sṛṣṭi (the very constitution) of the daiva-jīva — they are not achievements but prasāda, Bhagavān's own constitution expressed through Bhagavad-vacana-dharma (conduct aligned with divine utterance). Their presence signals that the jīva already belongs to the divine category; Puṣṭi-mārga therefore reads the list not as a programme of self-improvement but as a recognition of what Kṛṣṇa has already given."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.3"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara Svāmī gives teja (vigour) as prāgalbhya, kṣamā as the blocking of anger at insults (paribhavādiṣu krodhapratibandha), and dhṛti as the stabilising of a mind sinking under sorrow — close to Śaṅkara in language but without his dialectical sharpness on the kṣamā–akrodha distinction. Śauca encompasses both outer and inner purity; adroha is the absence of jighāṃsā (wish to harm); nātimānitā is the absence of the conceit that one is supremely worthy of honour. These twenty-six constitute the daivī sampat born oriented toward sattva-yoga, and Śrīdhara frames them as the natural inheritance of one whose birth is already tending toward kalyāṇa (future liberation) — a devotionally warm reading without explicit bhakti polemic."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.3"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana distinguishes the first trio (teja, kṣamā, dhṛti) as specifically kṣatriya (warrior-class) virtues, śauca and adroha as distinctively vaiśya, and nātimānitā as the special dharma of the śūdra — the list encodes a varṇāśrama reading in miniature. His śauca is explicitly only āntara (inner): the absence of māyā and falsehood in transactions, not water-and-clay bodily cleanliness, because only vāsanā-purification (cleansing of latent impressions) shapes the daivī or āsurī constitution; the daivī sampat is itself a stream of sattva-vāsanā activated by past puṇya-karma. The closing address 'he Bhārata' signals to Arjuna that his lineage already makes him fit for these dharmas — Madhusūdana's synthesis of Advaita metaphysics with intimate Kṛṣṇa-address is audible in this final gloss."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Bhārata",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "क्षमा",
   "role": "supporting",
   "other_verses_in_list": [
    "10.4",
    "10.5",
    "10.34"
   ]
  },
  {
   "list": "धृतिः",
   "role": "supporting",
   "other_verses_in_list": [
    "10.34",
    "13.6",
    "18.33",
    "18.34",
    "18.35"
   ]
  },
  {
   "list": "शौचम्",
   "role": "supporting",
   "other_verses_in_list": [
    "17.14"
   ]
  }
 ],
 "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": [
     "bhavanti: bhū -> √bhū",
     "abhijātasya: abhijan -> abhi-√jan"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.959733Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 7,
    "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": [
  "Śaṅkara draws a sharp line between kṣamā (change not arising) and akrodha (change subsiding) — does this distinction matter practically, or is the outcome the same for action?",
  "Madhusūdana maps the six virtues of 16.3 onto the four varṇas — if the list is varṇa-coded, does it speak to everyone, or only to Arjuna as kṣatriya?",
  "Vallabha treats the twenty-six qualities as prasāda (gift already given) rather than as a programme to pursue — what does self-improvement look like in a tradition that begins with divine bestowal?",
  "Rāmānuja defines teja as 'incapacity to be overcome by the wicked' — is dauntlessness before the unjust a virtue distinct from pride, and how do you cultivate one without sliding into the other?",
  "Both Śaṅkara and Madhusūdana insist śauca here is purely āntara (inner) and not bodily — what practical difference does it make to frame purity as vāsanā-cleansing rather than ritual cleanliness?",
  "Madhva's bhāṣya for 16.3 is deliberately sparse, while his definition of kṣamā cites a canonical verse about 'the fault-doer' — does the brevity itself carry a polemical message about which virtues need argument and which do not?",
  "The verse closes with 'abhijātasya bhārata' (born for this, O descendant of Bharata) — is daivī sampat a birth-endowment, a cultivated character, or both simultaneously in the different school readings?"
 ],
 "everyday_applications": {
  "advaita": "When a colleague dismisses your work in a meeting, notice whether the internal sting (vikāra) arises or not — that gap between stimulus and reaction is the site of kṣamā training that Śaṅkara points at; use it as data about the antaḥkaraṇa, not as an occasion for self-congratulation.",
  "viśiṣṭādvaita": "Rāmānuja's adroha is specifically non-interference with others' self-directed choices — in a household or team, this means actively refraining from blocking someone else's autonomous path even when you could, because their freedom to act is itself Bhagavān's design working through them.",
  "dvaita": "Madhva's kṣamā requires both no-retaliation and no-anger simultaneously — in a workplace dispute, the Dvaita practice is not merely swallowing the grievance (which may leave anger intact) but working through the anger fully before deciding not to act, so the non-action arises from genuine abhaya (fearlessness) rather than suppression.",
  "śuddhādvaita": "Vallabha's framing as prasāda suggests that when you notice yourself already acting with teja or kṣamā, the first response should be gratitude to Kṛṣṇa rather than pride in personal achievement — the Puṣṭi-mārga daily practice turns every virtuous act into a recognition of grace already present.",
  "bhakti": "Śrīdhara's dhṛti (steadying a mind sinking under sorrow) is immediately practical in any prolonged difficulty — identify the specific antaḥkaraṇa-vṛtti that counteracts collapse (a mantra, a task, a person who steadies you) and cultivate that prop deliberately, knowing the BG names it as daivī sampat, not mere coping.",
  "advaita-bhakti": "Madhusūdana's insistence that śauca here is the absence of māyā and deception in transactions (artha-prayoga) means that financial or contractual honesty is not merely secular ethics but a sattva-vāsanā practice — in every deal or negotiation, the question 'is there māyā here?' is a form of inner purity cultivation that the bhāṣya explicitly authorises."
 },
 "primary_meaning": "Boldness, forbearance, steadiness, purity, freedom from malice, and absence of self-conceit, Arjuna: these belong to one born into divine endowment."
}