{
 "verse_id": "16.5",
 "mūla": {
  "devanāgarī": "दैवी संपद् विमोक्षाय निबन्धायासुरी मता | मा शुचः संपदं दैवीम् अभिजातो ऽसि पाण्डव",
  "iast": "daivī saṃpad vimokṣāya nibandhāyāsurī matā | mā śucaḥ saṃpadaṃ daivīm abhijāto 'si pāṇḍava",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 5",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "daivī",
   "lemma": "daiva",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "संपत् या, सा विमोक्षाय संसारबन्धनात्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "मदाज्ञानुवृत्तिरूपा संपद् विमोक्षाय बन्धात् मुक्तये भवति क्रमेण मत्प्राप्तये भवति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "सम्पदिति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "संपदिति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दैवी"
  },
  {
   "surface_form": "saṃpad",
   "lemma": "sampad",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "विमोक्षाय बन्धात् मुक्तये भवति क्रमेण मत्प्राप्तये भवति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संपद्"
  },
  {
   "surface_form": "vimokṣāya",
   "lemma": "vimokṣa",
   "grammar": "dative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "संसारबन्धनात्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "बन्धात् मुक्तये भवति क्रमेण मत्प्राप्तये भवति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "विशेषतो मोक्षाय पुष्टिर्मयादाभेदेन निबन्धायासुरीति नितरां बन्धायाज्ञदुर्ज्ञत्वभेदेनेत्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विमोक्षाय"
  },
  {
   "surface_form": "nibandhāya",
   "lemma": "nibandha",
   "grammar": "dative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "नियतः बन्धः निबन्धः तदर्थम् आसुरी संपत् मता अभिप्रेता",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "भवति, अधोगतिप्राप्तये भवति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "नियताय संसारबन्धाय मता संमता शास्त्राणां तदनुसारिणां च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निबन्धाय"
  },
  {
   "surface_form": "āsurī",
   "lemma": "āsura",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आसुरी"
  },
  {
   "surface_form": "matā",
   "lemma": "√man",
   "grammar": "nominative feminine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मता"
  },
  {
   "surface_form": "mā",
   "lemma": "mā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मा"
  },
  {
   "surface_form": "śucaḥ",
   "lemma": "√śuc",
   "grammar": "past jus 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "शोकं मा कार्षीः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इति वचनं न शास्त्रोपक्रमप्रकान्ताशोच्यविषयशोकप्रतिषेधार्थम्,",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "शोकं मा कार्षीः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "शुचः"
  },
  {
   "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": [
    {
     "sense": "अभिजातः असि अभिलक्ष्य जातोऽसि, भाविकल्याणः त्वम् असि इत्यर्थः,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दैवीम्"
  },
  {
   "surface_form": "abhijātaḥ",
   "lemma": "abhi-√jan",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभिजातः"
  },
  {
   "surface_form": "asi",
   "lemma": "√as",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असि"
  },
  {
   "surface_form": "pāṇḍava",
   "lemma": "pāṇḍava",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "धार्मिकाग्रेसरस्य हि पाण्डोः तनयः त्वम् इति अभिप्रायः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": ", मा शुचः शोकं मा कार्षीः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": ", पण्डुपुत्रेष्वन्येष्वपि दैवी संपत्प्रसिद्धा किं पुनस्त्वयीति भावः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पाण्डव"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "16.3",
   "type": "near-cluster echo",
   "score": 0.9057,
   "feature_breakdown": {
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  {
   "verse": "16.4",
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   "score": 0.8847,
   "feature_breakdown": {
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   "verse": "12.2",
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   "verse": "18.74",
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   "verse": "7.19",
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   "verse": "10.23",
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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_16.5",
    "anandgiri_16.5"
   ],
   "score": 0.5,
   "english_rendering": "The daivi (divine) sampad (endowment) is for vimoksha (liberation) from samsara-bandhana (the bondage of transmigration); the asuri (demonic) sampad is for nibandha (firm bondage). Shankara notes that on hearing this, Arjuna inwardly deliberated whether he belonged to the demonic or divine endowment — and Krishna reads that inner anxiety. The Lord reassures him: grieve not, for you are born marked for the daivi sampad, your welfare is assured.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.5",
    "vedantadeshika_16.5"
   ],
   "score": 0.5,
   "english_rendering": "The daivi sampad consists in conformity to Bhagavan's own ajna (command) and leads sequentially to vimoksha and ultimately to mat-prapti (attainment of the Lord himself). The asuri sampad, defined as violation of that ajna, leads to adhogati (downward descent). Ramanuja specifies that Arjuna, being the son of the dharmika (righteously leading) Pandu, was born into the divine endowment — his lineage itself is evidence of his fitness for kainkarya.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.5",
    "jayatirtha_16.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhva's bhashya is present but highly terse: Arjuna is pratijata (born in correspondence) to the daivi sampad. The brevity signals Madhva's characteristic insistence that the jiva's belonging to the divine endowment is a settled ontological fact, not a matter of internal struggle. The jiva's eternal distinction from Hari makes the divine endowment a dependent gift, not a self-cultivated achievement — Arjuna's worry is therefore misplaced from the start. [NOTE: Madhva's extant commentary on this verse is minimal; the above extends from his direct phrasing rather than absent text.]",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.5"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha distinguishes two modes of the daivi sampad: pushti (grace-sustained, beyond varna-ashrama rules) and maryada (regulated, duty-bound) — both lead to vimoksha but by different routes. The asuri sampad entails nitaram bandha (extremely tight bondage) arising from ajnad-durjnatva (the opacity of Krishna's command). Having heard this, the terrified Arjuna is ashvasta (reassured): you are born into the daivi sampad, and Pandu himself was of deva-svabhava (divine nature) and devansha (divine lineage), hence addressing Arjuna as Pandava is itself the grounds of his assurance.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.5"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara frames the two sampads as conferring or denying adhikara (competence) for tattva-jnana (knowledge of truth): one endowed with the daivi sampad is qualified for the jnana Krishna has been teaching; one bound by the asuri sampad remains a nitya-samsarin (perpetual transmigrator). On hearing this Arjuna's mind was vyakula (agitated) by the sandeh (doubt) whether he himself was qualified — Sridhara captures the pastoral function of Krishna's reassurance as a direct answer to that existential doubt.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana gives the fullest doctrinal anatomy: the daivi sampad is the sattvik, nishkama (desireless) kriya specific to one's varna and ashrama, leading through sattva-shuddhi (purity of being) and Bhagavad-bhakti (devotion to the Lord) to jnana-yoga and finally kaivalya (liberation). The asuri sampad is the rajasic-tamasic, sahamkara (ego-laden), phala-sandhi-purva (fruit-seeking) action forbidden by shastra — it leads to niyata samsara-bandha (certain bondage). Madhusudana then resolves Arjuna's anxiety: you were born abhilakshya the daivi sampad, you carry prag-arjita-kalyana (previously accumulated merit) and bhavi-kalyana (future welfare) both — the other Pandavas too are known for the daivi sampad, so how much more you.",
   "commentator": "Madhusudana Sarasvati"
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Pāṇḍava",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "पाण्डव",
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    "11.13",
    "11.55",
    "14.22"
   ]
  },
  {
   "list": "पार्थ",
   "role": "supporting",
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    "1.26",
    "1.28",
    "1.29",
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    "2.39",
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    "18.32",
    "18.33",
    "18.34",
    "18.35",
    "18.72",
    "18.74",
    "18.78"
   ]
  },
  {
   "list": "मा शुचः",
   "role": "supporting",
   "other_verses_in_list": [
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    "18.66"
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 ],
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-shankara",
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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)",
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    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "matā: man -> √man",
     "śucaḥ: śuc -> √śuc",
     "abhijātaḥ: abhijan -> abhi-√jan",
     "asi: as -> √as"
    ]
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    "kind": "qmark_artifact_repair",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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": [
  "If the daivi sampad is inherited through lineage (as both Ramanuja and Vallabha suggest via Pandu's nature), what role does individual effort actually play in cultivating it — is it earned or revealed?",
  "Shankara reads Arjuna's inner anxiety as the very mark that he belongs to the divine endowment; does the capacity to worry about one's own character indicate moral seriousness, and is that seriousness itself a sign of fitness?",
  "Madhva's brevity frames the daivi sampad as settled fact for Arjuna — how do we understand the pastoral and therapeutic function of Krishna's reassurance if the metaphysical answer was never in doubt?",
  "Madhusudana links the daivi sampad to varna-ashrama-specific nishkama kriya: does this mean the divine endowment looks different for different social positions, and how does that sit with claims of universal moral aspiration?",
  "Vallabha's pushti-maryada distinction implies that grace-sustained devotion bypasses regulated duty entirely — does this verse support two genuinely different soteriological paths, or is maryada always a stepping-stone to pushti?",
  "The verse ends with 'ma shuchah' (grieve not): is reassurance itself a spiritual act — can being told you are fit actually make you more fit, and if so, what does that say about the relationship between identity and action?",
  "If the asuri sampad leads to nibandha (firm bondage) and the daivi to vimoksha (liberation), the verse presents character as fate — yet Krishna is addressing someone about to act. How does this verse balance determinism with the urgency of choice?"
 ],
 "everyday_applications": {
  "advaita": "When you spiral into 'am I good enough to meditate, to practice, to even try' — Shankara's point is that the very capacity to ask the question is the answer. The self-examination is the daivi sampad in motion. Stop the spiral; sit down and practice.",
  "vishishtadvaita": "Notice whose commands you are actually following in your daily choices — your own preferences, or something larger than yourself. Ramanuja's frame: dharmic action is not rule-following but service-orientation. Ask each morning whose ajna you are living under today.",
  "dvaita": "You did not earn your better impulses alone. Madhva's insistence that Arjuna's divine endowment is ontologically settled translates into: accept the grace of your formation — the parents, teachers, and community who shaped your conscience — without false modesty or pride.",
  "shuddhadvaita": "Vallabha's pushti-maryada split is visible in daily life: sometimes we follow duty mechanically (maryada) and sometimes something breaks open and service feels effortless, even joyful (pushti). Do not force the second, but do not block it either when it arrives.",
  "bhakti": "Sridhara's adhikara frame applies to learning and professional contexts: not everyone is ready for every teaching at every moment. When you feel unqualified or out of your depth, check whether the question is really about competence or about anxiety — they require different responses.",
  "advaita-bhakti": "Madhusudana's prag-arjita-kalyana (previously accumulated merit) is the recognition that your current capacity is not only what you built today but what prior effort and grace have deposited. When discouraged, recall the sedimented good you are building on — and then act from that foundation rather than from the anxiety."
 },
 "primary_meaning": "The divine endowment leads to liberation, the demonic to bondage. Grieve not, Arjuna, you were born into the divine."
}