{
 "verse_id": "16.4",
 "mūla": {
  "devanāgarī": "दम्भो दर्पो ऽतिमानश् च क्रोधः पारुष्यम् एव च | अज्ञानं चाभिजातस्य पार्थ संपदम् आसुरीम्",
  "iast": "dambho darpo 'timānaś ca krodhaḥ pāruṣyam eva ca | ajñānaṃ cābhijātasya pārtha saṃpadam āsurīm",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 4",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "dambhaḥ",
   "lemma": "dambha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दम्भः"
  },
  {
   "surface_form": "darpaḥ",
   "lemma": "darpa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दर्पः"
  },
  {
   "surface_form": "atimānaḥ",
   "lemma": "atimāna",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अतिमानः"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "krodhaḥ",
   "lemma": "krodha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "परपीडाफलचित्तविकारः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्रसिद्धः, पारुष्यं निष्ठुरत्वम्, अज्ञानमविवेकः, आसुरीमित्युपलक्षणम्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "स्वपरापकारप्रवृत्तिहेतुरभिज्वलनात्मकोऽन्तःकरणवृत्तिविशेषः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्रोधः"
  },
  {
   "surface_form": "pāruṣyam",
   "lemma": "pāruṣya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पारुष्यम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "ajñānam",
   "lemma": "ajñāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अज्ञानम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "abhijātasya",
   "lemma": "abhi-√jan",
   "grammar": "genitive masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभिजातस्य"
  },
  {
   "surface_form": "pārtha",
   "lemma": "pārtha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "। किम् अभिजातस्येति, आह -- संपदम् आसुरीम् असुराणां संपत् आसुरी ताम् अभिजातस्य इत्यर्थः।।अनयोः संपदोः कार्यम् उच्यते --,",
     "school": "advaita",
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     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पार्थ"
  },
  {
   "surface_form": "saṃpadam",
   "lemma": "sampad",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आसुरीम् असुराणां संपत् आसुरी ताम् अभिजातस्य इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "अभिजातस्य भवन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संपदम्"
  },
  {
   "surface_form": "āsurīm",
   "lemma": "āsura",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "असुराणां संपत् आसुरी ताम् अभिजातस्य इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
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    }
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   "surface_devanagari": "आसुरीम्"
  }
 ],
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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_16.4",
    "anandgiri_16.4"
   ],
   "score": 0.5,
   "english_rendering": "Dambha (dharma-dhvajitva, the flag of virtue worn as pretense), darpa (the swelling pride that arises from learning, wealth, and kinsmen), atimana (excessive self-aggrandizement), krodha (anger), parusya (harsh speech that cuts — calling a one-eyed man 'blind', a disfigured man 'ugly', a low-born man 'base'), and ajnana (mithya-pratyaya — false cognition regarding what is to be done and not done, rooted in aviveka) — these, O Partha, belong to one born into the asuri-sampad. These traits are not independent vices but symptoms of a single root-defect: the absence of viveka-jnana that alone can discriminate the real from the unreal.",
   "divergence_note": "Sankara glosses dambha as dharma-dhvajitva, darpa as utseka from vidya-dhana-svajana, and ajnana as kartavya-akartavya-visaya-mithya-pratyaya — false cognition about duty, not mere ignorance. His examples of parusya (kana, virupa, hina-abhijana) are concrete and polemical."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.4",
    "vedantadeshika_16.4"
   ],
   "score": 0.5,
   "english_rendering": "Dambha is the performance of dharma-anushtana for the purpose of publicizing one's own righteousness rather than as kainkarya to Bhagavan. Darpa is the harsha that clouds viveka between what is to be done and avoided, arising from enjoyment of sense-objects. Ajnana here is paravara-tattva-ajnana — ignorance of the hierarchy of realities: jiva, jagat, and Isvara. These svabhavas belong to those born into asuri-sampad; the asuras are precisely defined by Ramanuja as those whose svabhava is to transgress Bhagavad-ajna — divine command.",
   "divergence_note": "Ramanuja's bhashya explicitly defines asuras as 'bhagavad-ajna-ativrti-silah' and distinguishes darpa as visayanubhava-nimitta-harsha that destroys kartavya-akartavya-viveka — a distinctively Vaishnava framing linking pride to sensory entanglement."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.4",
    "jayatirtha_16.4"
   ],
   "score": 0.5,
   "english_rendering": "*Dambha* (hypocrisy, the show of virtue without its substance), *darpa* (arrogance born of worldly intoxication), *atimāna* (excessive self-inflation), *krodha* (wrath), *pāruṣya* (harshness of speech and act), and *ajñāna* (ignorance of the Lord's supremacy) — these six constitute the *āsurī-sampad* (demonic endowment) of those born into it. In the dvaita *siddhānta*, the *āsurī-sampad* is not an acquired disposition that *jñāna* or *karma* can dissolve. It names the *svabhāva* (essential nature) fixed in the *jīva* from eternity by the *svatantra* (independently real, self-sufficient) will of Hari. The *pañca-bheda* (the five-fold real distinction) between Lord, *jīva*, and *jaḍa* (inert matter) holds absolutely: no *jīva* crosses from one ontological class to another. Those whose nature is constitutively *tāmasic* — the *tamo-laya* class destined for eternal bondage and darkness — display precisely this *sampad* as their characteristic mark. *Dambha* and *darpa* invert *bhakti* (devotion as ontological subordination to Hari) by directing the *jīva*'s energy back onto itself; *ajñāna* is the root, the ignorance of *bheda* (real distinction) between the *paratantra* (eternally dependent) *jīva* and the *svatantra* Lord. The verse does not prescribe correction: it identifies the constitution of those for whom correction is not possible.",
   "divergence_note": "Madhva and Jayatīrtha are both silent on this verse. The reading is voiced directly from dvaita *siddhānta*: the tripartite *jīva*-classification (*mukti-yogya* / *nitya-saṃsārin* / *tamo-laya*) and *svabhāva-niyama* (the doctrine that each *jīva*'s essential nature is eternally fixed by Hari's will), applied to the *āsurī-sampad* as ontological constitution rather than remediable moral failing. The contaminated cell's meta-narration ('this rendering extrapolates from') has been stripped; the siddhānta is voiced directly off the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.4"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the asuri-sampad as the svabhava of those whom Bhagavan has not touched with his prasada. Dambha, darpa (here glossed as kama-rupa, desire-formed pride), abhimana (lobha, greed), krodha, parusya, and ajnana are the six dosas that are svabhavatah — by their very nature — enemies of the daivi gunas listed above. The scriptural taxonomy is tripartite: deva, manusya, asura — only the first class is mukti-yogya; the middle has gradations; the asura class is tamo-laya. The asura is defined by 'ye sambhutim upasate' — those who worship maya — as the sruti declares. Without Krsna's undeserved grace (pusthi), no jiva can step out of its constitutive svabhava.",
   "divergence_note": "Vallabha's bhashya is present and identifies six dosas: dambha, darpa, abhimana, krodha, parusya, ajnana. He explicitly cites Brhadaranyaka Upanishad (5.2.1) and a Pancaratra verse on the three-class jiva taxonomy, and defines asuras as 'bhagavad-vacah-ananuvarti-svabhava' — those whose nature does not follow divine speech."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.4"
   ],
   "score": 0.5,
   "english_rendering": "The bhakti-philological reading holds the six terms in taut parallel to the daivi-sampad of 16.1-3: where abhaya and sattva-samshuddhi characterized divine birth, here dambha (dharma-dhvajitva — religious pretense), darpa (utseka from dhana-vidya), abhimana, krodha, parusya (nishthura-tva, ruthlessness in speech), and ajnana (aviveka) define the asuri birth. The compound 'asurih sampad' is read as upalaksana — a marker, not exhaustive: the asura-rakshasa field of svabhava is broader than these six. One born into this sampad does not lack resources — they lack the discrimination that would direct those resources toward liberation.",
   "divergence_note": "Sridhara's bhashya glosses dambha as dharma-dhvajitva, darpa as dhana-vidyadi-nimitta utseka, parusya as nishthura-tva, and ajnana as aviveka. He explicitly marks asurih as upalaksana, extending the range to rakshasas as well."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.4"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana reads this verse as the heyatva (what-is-to-be-abandoned) counterpart to the adeya-tva (what-is-to-be-taken-up) of 16.1-3. Dambha is the project of self-promotion through apparent virtue — dharma wielded as a flag for the ego. Darpa is that species of pride (garva-visesa) which leads one to disregard the great (mahat-avadhirana-hetu), arising from wealth, kinship, and social position. Atimana is the superimposition of supreme worthiness on the self — the Satapatha Brahmana warns: 'let no one hold himself in excessive esteem, for excessive self-esteem is the mouth of defeat.' Parusya is the disposition to harsh face-to-face speech (pratyaksa-ruksavadana-silata). The cakara (and) in the verse collects unmentioned defects — capala (fickleness) and the like. Ajnana here is specifically kartavya-akartavya-visaya-vivekabhava. Madhusudana addresses Arjuna as 'Partha' — son of the pure mother Prtha — precisely to indicate that this asuri-sampad is foreign to his nature.",
   "divergence_note": "Madhusudana's bhashya is the most expansive: he cites Satapatha Sruti on atimana, distinguishes two uses of ca (collecting positive and negative omitted items separately), and explains the vocative 'Partha' as signaling suddha-matrkatva — purity of lineage incompatible with the asuri-sampad being described."
  }
 },
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  "meter_shift_to_next": false,
  "pragmatic_context": {
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   "preceding_question": "",
   "following_response": ""
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 },
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    "scope": "word_by_word[].lemma",
    "loci": [
     "abhijātasya: abhijan -> abhi-√jan"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.960686Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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": [
  "Why does the verse list dambha (pretense) first rather than krodha (anger) — what does the ordering imply about which vice is most dangerous or most foundational to the asuri orientation?",
  "Dambha is the performance of dharma for self-display: how does the tradition distinguish a person who genuinely practices dharma but receives public recognition from one who practices it for recognition — is the distinction interior or behavioral?",
  "Ajnana is positioned last in the list — is it the root cause from which the preceding five flow, or the culminating consequence of living in dambha, darpa, and krodha for long enough?",
  "Ramanuja defines asuras as those who transgress Bhagavad-ajna by svabhava — does this make the asuri-sampad a fixed ontological type (as Madhva and Vallabha argue) or a correctible orientation (as Sankara and Madhusudana imply)?",
  "Parusya (harsh speech) appears alongside metaphysical ajnana — what does it mean that a failure of speech-ethics sits in the same catalogue as a failure of ultimate knowledge?",
  "If dambha is dharma-dhvajitva (virtue-as-flag), can institutional religion itself become a vehicle for asuri-sampad — and what markers would signal that transition?",
  "The daivi-sampad required 26 qualities across three verses; the asuri-sampad is dispatched in six terms in one verse — what does this compression say about the structure of vice versus the structure of virtue?"
 ],
 "everyday_applications": {
  "advaita": "Audit your most visible virtuous behaviors — charitable giving announced on social media, conspicuous meditation practice, publicly displayed ethics — and ask whether they arise from viveka or from dharma-dhvajitva. The Advaita test: does the behavior persist when no one is watching, or does it dissolve? What you find when no witness is present is closer to your actual svabhava.",
  "viśiṣṭādvaita": "Notice the moments when success (promotion, recognition, a well-received talk) generates a harsha that makes you slightly dismissive of colleagues — Ramanuja calls this darpa as visayanubhava-nimitta. The Vaishnava antidote is not suppression of joy but reattribution: treat every achievement as prasada flowing through you for Bhagavan's kainkarya, not as evidence of personal superiority.",
  "dvaita": "Madhva's tripartite jiva-doctrine asks a sober question: some people in your organization are constitutively destructive — not because they had a bad day or a bad childhood, but because their svabhava is to undermine collective good. The dvaita application is discernment: distinguish correctible conduct from constitutive orientation, and govern your trust allocation accordingly rather than expecting universal rehabilitation.",
  "śuddhādvaita": "Vallabha's framing: the asuri-sampad is not merely bad habit but the state of a soul not yet touched by Krsna's undeserved grace. The practical implication is humility about one's own moral progress — your improvement is not your achievement. When you notice a reduction in dambha or darpa in yourself, treat it as a sign of pusthi (divine nourishment), not personal virtue, lest the self-congratulation on reduced pride generate a finer pride.",
  "bhakti": "Sridhara's upalaksana reading: the six named defects are markers pointing to a broader field of asuri-svabhava. In workplace terms, ask which of your habitual responses to friction — defensiveness, sarcasm, credit-claiming, contempt for less-skilled colleagues — belong to this field even if they do not bear the exact labels dambha or parusya. The upalaksana invites an honest audit beyond the named items.",
  "advaita-bhakti": "Madhusudana's 'Partha' address is a tool: he reminds Arjuna of his mother's purity to signal that the asuri-sampad is alien to him. In practice — when you are sliding toward harsh speech (parusya) or self-inflation (atimana) — recall your own lineage of teachers, parents, and exemplars who did not live this way. Memory of a pure line of transmission is itself a corrective to the asuri drift."
 },
 "primary_meaning": "Hypocrisy, arrogance, excessive pride, anger, harshness of speech, and ignorance of what should and should not be done, O Arjuna, are the marks of one born into the demonic endowment."
}