{
 "verse_id": "16.6",
 "mūla": {
  "devanāgarī": "द्वौ भूत-सर्गौ लोके ऽस्मिन् दैव आसुर एव च | दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु",
  "iast": "dvau bhūta-sargau loke 'smin daiva āsura eva ca | daivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 6",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "dvau",
   "lemma": "dvi",
   "grammar": "nominative masculine dual noun",
   "senses_attested_in_panel": [
    {
     "sense": "द्विसंख्याकौ भूतसर्गौ भूतानां मनुष्याणां सर्गौ सृष्टी भूतसर्गौ सृज्येतेति सर्गौ भूतान्येव सृज्यमानानि दैवासुरसंपद्द्वयय",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "द्विविधौ, दैवः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "भूतसर्गाविति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "द्विप्रकारौ भूतानां सर्गौ मे मद्वचनाच्छृणु",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "द्विप्रकारावेव भूतसर्गौ मनुष्यसर्गौ भवतः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "द्वौ"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "sargau",
   "lemma": "sarga",
   "grammar": "nominative masculine dual noun",
   "senses_attested_in_panel": [
    {
     "sense": "सृष्टी भूतसर्गौ सृज्येतेति सर्गौ भूतान्येव सृज्यमानानि दैवासुरसंपद्द्वययुक्तानि इति द्वौ भूतसर्गौ इति उच्येते, द्वया ह",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "द्वौ द्विविधौ, दैवः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "दैव आसुरश्चेति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "मे मद्वचनाच्छृणु",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्गौ"
  },
  {
   "surface_form": "loke",
   "lemma": "loka",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अस्मिन्, संसारे इत्यर्थः, सर्वेषां द्वैविध्योपपत्तेः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "कर्मकराणां भूतानां सर्गौ द्वौ द्विविधौ, दैवः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "देवमायांशानां भूतानां द्वौ सर्गौ दैव आसुरश्चेति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लोके"
  },
  {
   "surface_form": "asmin",
   "lemma": "idam",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अस्मिन्"
  },
  {
   "surface_form": "daivaḥ",
   "lemma": "daiva",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दैवः"
  },
  {
   "surface_form": "āsuraḥ",
   "lemma": "āsura",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आसुरः"
  },
  {
   "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": "daivaḥ",
   "lemma": "daiva",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दैवः"
  },
  {
   "surface_form": "vistaraśaḥ",
   "lemma": "vistaraśaḥ",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "विस्तरप्रकारैः प्रोक्तः कथितः, न तु आसुरः विस्तरशः अतः तत्परिवर्जनार्थम् आसुरं पार्थ, मे मम वचनात् उच्यमानं विस्तरशः श्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "प्रोक्तः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "प्रोक्त एवेत्यतस्त्वमादौ मत्त आसुरं शृणु अवधारय",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विस्तरशः"
  },
  {
   "surface_form": "proktaḥ",
   "lemma": "pra-√vac",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रोक्तः"
  },
  {
   "surface_form": "āsuram",
   "lemma": "āsura",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आसुरम्"
  },
  {
   "surface_form": "pārtha",
   "lemma": "pārtha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", मे मम वचनात् उच्यमानं विस्तरशः श्रृणु अवधारय",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "[9।13] इत्यादिभिर्ज्ञानयोगकर्मयोगभक्तियोगनिष्ठाः पुरुषा निर्दिष्टाः तथापि तत्कर्तव्यप्रपञ्चन एव तत्रापि तात्पर्यम् अतोऽ",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पार्थ"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "śṛṇu",
   "lemma": "śru",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अवधारय",
     "school": "śuddhādvaita",
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     "witnesses": [
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    },
    {
     "sense": "सौहार्दमवधारय",
     "school": "advaita-bhakti",
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     "witnesses": [
      "madhusudan"
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    }
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   "surface_devanagari": "शृणु"
  }
 ],
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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_16.6",
    "anandgiri_16.6"
   ],
   "score": 0.5,
   "english_rendering": "In this saṃsāra (world-process), two kinds of human births are spoken of — the daiva (divine) and the āsura (demonic) — because beings, even as they are projected, arrive already endowed with one or the other saṃpat (disposition). The śruti confirms: 'dvayā ha prājāpatyāḥ — devāś cāsurāś ca' (BṛU 1.3.1). The daiva sarga (divine creation) has already been elaborated in detail beginning with 'abhayaṃ sattva-saṃśuddhiḥ' (16.1); now, O Pārtha, attend to the āsura — for what is fully known can be fully renounced.",
   "divergence_note": "Śaṅkara: 'daivaḥ bhūtasargaḥ abhayaṃ sattvasaṃśuddhiḥ ityādinā vistaraśaḥ proktaḥ... āsuraṃ pārtha me vacanāt ucyamānaṃ vistaraśaḥ śṛṇu avdhāraya'"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.6",
    "vedantadeshika_16.6"
   ],
   "score": 0.5,
   "english_rendering": "In this karmabhūmi (field of action), the two types of birth arise from prior puṇya (merit) and pāpa (demerit): the daiva sarga (divine birth) is birth oriented toward following Bhagavān's command — its conduct is karma-yoga, jñāna-yoga, and bhakti-yoga; the āsura sarga (demonic birth) is birth oriented toward violating that command. These are not merely behavioral tendencies but ordained at the moment of birth itself through Bhagavān's own dispensation. O Pārtha, hear now the conduct that marks the āsura birth.",
   "divergence_note": "Rāmānuja: 'prācīnapuṇyapāparūpakarmavaśād bhagavadājñānuvṛttitadviparītakaraṇāya utpattikāla eva vibhāgena bhūtāni utpadyante'"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.6",
    "jayatirtha_16.6"
   ],
   "score": 0.5,
   "english_rendering": "*Dvau bhūta-sargau loke 'smin daiva āsura eva ca* — two creations of beings stand in this world: the *daiva* (divine) and the *āsura* (demonic). The distinction is not merely moral but ontological: each *jīva* (individual self), as *paratantra* (eternally dependent) upon *svatantra* (the independently real, self-sufficient) Hari, bears a graded standing within *taratamya* (graded ontological hierarchy). The divine creation moves in alignment with Hari's sovereign will; the demonic opposes it. Both classes are real, both are distinct from one another and from the Lord — *pañca-bheda* (the five-fold real distinction) admits no collapse of these categories. The *daiva* disposition has been set out at length; Arjuna is now directed to hear the *āsura*. The instruction is not academic: knowing the demonic thoroughly, the *jīva* who aspires to *bhakti* (devotion) as ontological subordination to Hari can recognize and renounce it.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The reading proceeds from Dvaita *siddhānta*: real *jīva*–Īśvara *bheda*, *taratamya* among *jīvas*, and *bhakti* as the proper expression of *paratantra* dependence.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.6"
   ],
   "score": 0.5,
   "english_rendering": "In this world, beings who are aṃśa (portions) of divine māyā take birth in two streams — daiva and āsura — and Vallabha's gloss on 'eva ca' is pointed: even now, in this age, the āsura tendency is rising within the daiva stream itself. The maryādā-mārga (path of scriptural rule) describes the daiva elaborately elsewhere; the puṣṭi-mārga (path of grace), won by Bhagavān's unconditional anugraha (grace) alone, stands apart from both — but you must first hear the āsura described so that its darkness is fully seen.",
   "divergence_note": "Vallabha: 'eva ca ityanen-ādhunā tu daive'py āsurabhāvodayakāla āyāta iti dyotayati... nirhetukaḥ bhagavadanugraikā-labhydayā... bhaktimārgasya kathanāt puṣṭim astīti niścayaḥ'"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.6"
   ],
   "score": 0.5,
   "english_rendering": "In order that the āsurī-saṃpat (demonic disposition) be abandoned in its entirety, Kṛṣṇa now elaborates it. Two births, two streams — daiva and āsura: Śrīdhara notes that the rākṣasī (demonic-violent) nature is here subsumed under the āsura, yielding precisely two, not three — resolving the apparent tension with the three-nature typology of Chapter 9 ('āsura-rākṣasīṃ caiva prakṛtiṃ mohinīṃ śritāḥ'). What has been seen must be renounced; hear, O Pārtha.",
   "divergence_note": "Śrīdhara: 'āsurarajāksasaprakṛtyorekakaraṇena dvāvity uktam... navamādhyāyoktaprakṛtitridhyenāvirodhah'"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.6"
   ],
   "score": 0.5,
   "english_rendering": "There is no third category — not a separate human nor a separate rākṣasa sarga: when a person, by the force of śāstra-saṃskāra (scriptural formation), subdues innate rāga-dveṣa (attraction-aversion) and becomes dharma-oriented, that person is daiva; when innate rāga-dveṣa overwhelms śāstra-saṃskāra and adharma prevails, that person is āsura. The śruti's triple 'da' (BṛU: dāmyata, datta, dayadhvam) itself confirms this — humans addressed without self-restraint, generosity, or compassion are already āsura. Kṛṣṇa has described the daiva across Chapters 2, 12, 13, 14, and this chapter's opening; now, O Pārtha — relationship-word — hear the āsura, so it may be fully known and fully forsaken.",
   "divergence_note": "Madhusūdana: 'yo yadā manuṣyaḥ śāstrasaṃskāraprābalyena svabhāvasiddhau rāgadveṣāvabhibhūya dharmaparāyaṇo bhavati sa tadā devaḥ... nahi dharmādharmābhyāṃ tṛtīyā koṭir asti... ekeneva da-ityakṣareṇa...'"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
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  "pragmatic_context": {
   "vocative": "Pārtha",
   "preceding_question": "",
   "following_response": ""
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 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-mula",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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  "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": [
     "proktaḥ: pravac -> pra-√vac"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.962406Z",
    "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": [
  "If birth itself is already coded daiva or āsura by prior karma (Rāmānuja), what room is there for moral effort — and why does Kṛṣṇa bother telling Arjuna to listen?",
  "Madhusūdana insists there is no third category: every human is at any given moment either daiva or āsura. Does this binary help or harm — does it clarify moral life or erase the complexity of mixed motivations?",
  "Vallabha reads 'eva ca' as a warning that āsura tendencies are now rising even inside the daiva stream. What does it mean to be ostensibly on the dharmic path while harboring āsura energies — and how would one detect this in oneself?",
  "Śaṅkara's point is precise: the daiva has already been taught at length; the āsura is about to be taught so that it can be renounced. Does naming and describing a negative tendency help us release it — or does detailed attention risk amplifying it?",
  "Śrīdhara collapses rākṣasī into āsurī to preserve the two-category structure. What is lost and gained when violent-cruelty and self-seeking are treated as one category rather than distinguished?",
  "All schools agree the daiva has been described first and at greater length. What does this ordering — abundance of positive description before detailed anatomy of the negative — suggest about pedagogy in the Gītā?",
  "If Madhusūdana is right that the śruti's 'da-da-da' (dama-dāna-dayā) maps directly onto human failings — we are āsura precisely where we lack restraint, generosity, or compassion — which of the three is hardest to cultivate, and why?"
 ],
 "everyday_applications": {
  "advaita": "Before any significant undertaking today, pause and ask: is the animating force here sattva-saṃśuddhi (purification of being) — or is it an āsura impulse dressed in acceptable clothing? The mere act of honest discernment, repeated, is the beginning of the daiva trajectory.",
  "viśiṣṭādvaita": "Treat your current role — at work, at home — as a post of kainkarya (service) assigned by Bhagavān. When you notice yourself acting to expand personal territory rather than to fulfill your assigned role faithfully, recognize that as the āsura tendency Rāmānuja describes: birth oriented toward violating rather than following the divine command.",
  "dvaita": "Acknowledge daily that your capacities, insights, and successes are not self-generated but are lent by Hari. The moment you claim authorship of your own achievements without referencing the sovereign source, you have crossed from daiva orientation into āsura orientation.",
  "śuddhādvaita": "Vallabha's warning is urgent: even within devotional life, āsura currents can rise — spiritual pride, comparison with others on the path, using Kṛṣṇa's name as social currency. Notice where your bhakti has become performance rather than reception of grace, and return to the simplicity of unconditional surrender.",
  "bhakti": "When you observe in yourself a pattern that seems to belong to both rashness and self-seeking simultaneously, do not let the category confusion become an excuse for inaction. Śrīdhara's point is practical: rākṣasī violence and āsura self-aggrandizement share the same root — address the root, not the symptom-category.",
  "advaita-bhakti": "Run Madhusūdana's three-part test at the end of each day: Was I tameable today (dama) — did I restrain impulses that would have harmed relationships? Was I giving (dāna) — did I extend resources without calculating return? Was I compassionate (dayā) — did I feel with others rather than past them? Any 'no' marks the spot where āsura tendency currently lives in you."
 },
 "primary_meaning": "Two kinds of beings inhabit this world, Arjuna: the divine and the demonic. The divine has been described at length; now hear from me about the demonic."
}