{
  "verse_id": "4.6",
  "mūla": {
    "devanāgarī": "अजो ऽपि सन्न् अव्ययात्मा भूतानाम् ईश्वरो ऽपि सन् | प्रकृतिं स्वाम् अधिष्ठाय संभवाम्य् आत्म-मायया",
    "iast": "ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san | prakṛtiṃ svām adhiṣṭhāya saṃbhavāmy ātma-māyayā",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 6",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "ajaḥ",
      "lemma": "aja",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अजः"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "san",
      "lemma": "√as",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सन्"
    },
    {
      "surface_form": "avyaya",
      "lemma": "avyaya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मा देहोऽपीत्यव्ययात्मा",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अव्यय"
    },
    {
      "surface_form": "ātmā",
      "lemma": "ātman",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मा"
    },
    {
      "surface_form": "bhūtānām",
      "lemma": "bhūta",
      "grammar": "genitive neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूतानाम्"
    },
    {
      "surface_form": "īśvaraḥ",
      "lemma": "īśvara",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ईश्वरः"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "san",
      "lemma": "√as",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सन्"
    },
    {
      "surface_form": "prakṛtim",
      "lemma": "prakṛti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रकृतिम्"
    },
    {
      "surface_form": "svām",
      "lemma": "sva",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अधिष्ठाय वशीकृत्य संभवामि देहवानिव भवामि जात इव आत्ममायया आत्मनः मायया न परमार्थतो लोकवत्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "स्वाम्"
    },
    {
      "surface_form": "adhiṣṭhāya",
      "lemma": "adhiṣṭhā",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "वशीकृत्य संभवामि देहवानिव भवामि जात इव आत्ममायया आत्मनः मायया न परमार्थतो लोकवत्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आत्ममायया संभवामि प्रकृतिः स्वभावः स्वम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इत्यतः परमितिशब्दश्च",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अधिष्ठाय"
    },
    {
      "surface_form": "saṃbhavāmi",
      "lemma": "sam-√bhū",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संभवामि"
    },
    {
      "surface_form": "ātma",
      "lemma": "ātman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्म"
    },
    {
      "surface_form": "māyayā",
      "lemma": "māyā",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "न परमार्थतो लोकवत्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "।माया वयुनं ज्ञानम् (वे0 नि0 ध0 व0 22) इति ज्ञानपर्यायः अत्र मायाशब्दः। तथा च अभियुक्तप्रयोगः मायया सततं वेत्ति प्राणिना",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "पराभिध्यानात्तिरोहितानन्दषड्गुणः संसरतीति जन्ममरणपर्यावर्त्तमनुभवति अहं तु न तथा जन्मादिमान् अजत्वश्रुतेरव्ययत्वाच्च",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "।। इति।अहो भाग्यमहो भाग्यं नन्दगोपव्रजौकसाम्। यन्मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम्।। इतिच। केचित्तु नित्यस्य निरवयव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मायया"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "9.8",
      "type": "cross-chapter thematic parallel",
      "score": 0.9067,
      "feature_breakdown": {
        "cosine": 0.8567,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 10.2788,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "9.13",
      "type": "cross-chapter thematic parallel",
      "score": 0.9066,
      "feature_breakdown": {
        "cosine": 0.8466,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.0255,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "3.33",
      "type": "cross-chapter thematic parallel",
      "score": 0.9038,
      "feature_breakdown": {
        "cosine": 0.8538,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.3965,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "9.10",
      "type": "cross-chapter thematic parallel",
      "score": 0.8973,
      "feature_breakdown": {
        "cosine": 0.8273,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 11.4531,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "13.28",
      "type": "shared-vocabulary echo",
      "score": 0.895,
      "feature_breakdown": {
        "cosine": 0.855,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.4104,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "9.5",
      "type": "lemma-family resonance",
      "score": 0.8946,
      "feature_breakdown": {
        "cosine": 0.8446,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.3021,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "17.16",
      "type": "lemma-family resonance",
      "score": 0.8934,
      "feature_breakdown": {
        "cosine": 0.8334,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.1759,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "16.17",
      "type": "lemma-family resonance",
      "score": 0.8911,
      "feature_breakdown": {
        "cosine": 0.8411,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.1759,
        "stem_prefix": 5.0
      }
    }
  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_4.6",
        "anandgiri_4.6"
      ],
      "score": 0.5,
      "english_rendering": "Though birthless (aja) and of inexhaustible nature (avyayātmā), and though sovereign over all beings from Brahmā down to a blade of grass, I take hold of my own māyā — the triguṇa-constituted prakṛti of Viṣṇu — and appear as though embodied, as though born, not in ultimate reality (paramārthataḥ) but by my own māyā. This apparent birth is superimposed: the world, deluded by this same māyā, fails to recognize me as Vāsudeva. The birth-question itself dissolves on examination — when and for what purpose I appear will be stated next."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.6",
        "vedantadeshika_4.6"
      ],
      "score": 0.5,
      "english_rendering": "Without ever abandoning the full range of divine qualities — birthlessness, imperishability, lordship over all — I manifest (sambhavāmi) in my own nature (svām prakṛtim), that is, in my own intrinsic form whose luminous reality is attested by śruti: 'āditya-varṇaṃ tamasaḥ parastāt' and 'hiraṇmayaḥ puruṣaḥ.' Here māyā means knowledge (jñāna), as confirmed by the Vedic lexicographers ('māyā vayunaṃ jñānam'), and ātma-māyā thus means 'by his own omniscient will (ātma-saṃkalpa).' I take birth among devas or humans by my own sovereign resolve, not by the compulsion of karma that governs the jīva's transmigration."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.6",
        "jayatirtha_4.6"
      ],
      "score": 0.5,
      "english_rendering": "Though I am aja (birthless) and though my body itself is avyaya (imperishable — for 'anantaṃ viśvatomukham' describes that form), I appear as if born among those who are born of prakṛti — among Vasudeva and others — not by subjection to that prakṛti but through my own sovereign nature (svām, not svatantrām). The ātma-māyā here is ātma-jñāna — the Lord's own cognitive power, distinct from prakṛti; the Śrī-Bhūmi śaktis prepare the field of appearances, but Viṣṇu himself, who is 'īśeṣu vara' (superior even to lords), appears at will among those already born of prakṛti."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.6"
      ],
      "score": 0.5,
      "english_rendering": "I appear (sambhavāmi) — birthless and imperishable — by my own free māyā, which has multiple senses: in one register māyā = Hari's omnipotence (sāmarthya); in the devotional register it is compassion (kṛpā) toward the bhaktas themselves. I do this while never departing from my own essential nature (svām prakṛtim) — saccidānanda, the ground of eternal knowledge, action, and the six-fold divine excellence (ṣaḍguṇa). The jīva, by contrast, undergoes tirobhāva (concealment) of ānanda and all six qualities through 'paro'bhidhyāna'; I never undergo such diminishment — my appearance is āvirbhāva, a radiant coming-forth, not a fall."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.6"
      ],
      "score": 0.5,
      "english_rendering": "Though beginningless and incapable of decay, free of the karmic bondage that binds the jīva, I appear (sambhavāmi) in full possession of undimmed powers — knowledge, strength, valor (jñāna-bala-vīrya) — by my own māyā. The mechanism is: I take up (adhiṣṭhāya, 'having presided over') my own śuddha-sattva-ātmikā prakṛti — a nature of pure, refined sattva untouched by the rajas and tamas that cloud the jīva's embodiment — and descend by my own will (svecchayā) in a body of supremely pure light-substance. There is no śoḍaśa-kalā liṅga-deha here: the vehicle is śuddha-sattva itself."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.6"
      ],
      "score": 0.5,
      "english_rendering": "Neither jīva-hood (which would limit omniscience to vyaṣṭi-upādhi) nor ordinary Īśvara-hood (which would make embodiment inexplicable through gross or subtle bhautika material) fully characterizes this birth. The Lord's form is ākāśa-śarīra — the unmanifest (avyākṛta) as body, as śruti confirms: 'ākāśa-śarīraṃ brahma'; to ordinary perception this appears as manhood through māyā, not in reality. Māyā here is the Lord's own beginningless causal upādhi — eternally present as the substrate of world-causation, functioning by his will alone, and constituted of viśuddha-sattva, which is therefore the true mūrti: 'manyā māyā eva madupādhibhūtā.'. The 'birth' is the Lord's gracious appearance (loka-anugraha) for worldly purposes, not an ontological change — the Mokṣadharma passage is explicit: 'māyā hy eṣā mayā sṛṣṭā yan māṃ paśyasi nārada.'"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अव्यय",
      "role": "supporting",
      "other_verses_in_list": [
        "2.17",
        "2.21",
        "4.1",
        "4.13",
        "7.13",
        "7.25",
        "9.2",
        "9.13",
        "9.18",
        "11.2",
        "11.4",
        "11.18",
        "13.31",
        "14.5",
        "15.1",
        "15.5",
        "15.17"
      ]
    },
    {
      "list": "ज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.1",
        "3.2",
        "3.3",
        "3.26",
        "3.32",
        "3.33",
        "3.39",
        "3.40",
        "3.41",
        "4.10",
        "4.19",
        "4.21",
        "4.23",
        "4.27",
        "4.28",
        "4.33",
        "4.34",
        "4.36",
        "4.37",
        "4.38",
        "4.39",
        "4.41",
        "4.42",
        "5.15",
        "5.16",
        "5.17",
        "6.8",
        "6.46",
        "7.2",
        "7.6",
        "7.15",
        "7.16",
        "7.17",
        "7.18",
        "7.19",
        "7.20",
        "9.1",
        "9.12",
        "9.15",
        "9.24",
        "10.4",
        "10.5",
        "10.11",
        "10.25",
        "10.38",
        "12.12",
        "12.13",
        "12.14",
        "13.2",
        "13.11",
        "13.17",
        "13.18",
        "13.35",
        "14.1",
        "14.2",
        "14.6",
        "14.8",
        "14.9",
        "14.11",
        "14.16",
        "14.17",
        "15.10",
        "15.15",
        "16.1",
        "16.4",
        "16.15",
        "18.18",
        "18.19",
        "18.20",
        "18.21",
        "18.42",
        "18.50",
        "18.63",
        "18.70",
        "18.72"
      ]
    },
    {
      "list": "प्रकृति",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.5",
        "3.28",
        "3.33",
        "5.10",
        "7.4",
        "7.5",
        "7.20",
        "9.7",
        "9.8",
        "9.10",
        "9.12",
        "9.13",
        "11.51",
        "13.19",
        "13.20",
        "13.21",
        "13.23",
        "13.35",
        "14.5",
        "15.7",
        "18.40",
        "18.59"
      ]
    },
    {
      "list": "भक्ति",
      "role": "supporting",
      "other_verses_in_list": [
        "7.17",
        "9.26",
        "12.17",
        "12.19",
        "13.10",
        "14.26",
        "18.54",
        "18.68"
      ]
    },
    {
      "list": "भूतानाम्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.69",
        "10.20",
        "10.22",
        "13.15"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "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": [
          "san: as -> √as",
          "san: as -> √as",
          "saṃbhavāmi: sambhū -> sam-√bhū"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the Lord's prakṛti is śuddha-sattva and not the triguṇa-māyā that binds the jīva, what testable difference does this make to how a bhakta relates to the avatāra's body — is it to be worshipped, meditated upon, or seen through?",
    "Rāmānuja reads māyā as jñāna (omniscient will), Śaṅkara reads it as triguṇa-māyā that deceives the world, and Vallabha reads it as kṛpā (compassion) — do these three readings correspond to three different questions the verse is answering (epistemology, cosmology, soteriology)?",
    "Madhva inserts 'svām' (not 'svatantrām') to signal that the Lord does not govern an independent prakṛti but appears within his own — what is at stake for Dvaita if the prakṛti were truly external and independent?",
    "All six schools agree the Lord's birth is in some sense not like the jīva's — but they disagree on whether the difference is ontological (different kind of body), epistemological (different knower), or volitional (different cause). Is this disagreement resolvable by the verse's grammar alone?",
    "Vallabha's tirobhāva/āvirbhāva contrast implies that the jīva's saṃsāra and the Lord's avatāra are structurally opposite movements of the same śakti — what does this imply for a practitioner trying to understand their own embodiment?",
    "If ātma-māyā means 'by his own māyā' (Śaṅkara) or 'by his own knowledge-will' (Rāmānuja/Madhva), does the choice of meaning change the ethical valence of the verse — does it encourage seeing through the world, or trusting the world as the Lord's deliberate self-presentation?",
    "Madhusūdana's ākāśa-śarīra reading draws on a Vedic cosmological frame unavailable to the other commentators — does importing that frame resolve the problem of the avatāra's body, or does it simply relocate the mystery?"
  ],
  "everyday_applications": {
    "advaita": "When you encounter a 'divine' figure — a teacher, a text, an institution — whose authority seems to exceed ordinary explanation, Śaṅkara's reading invites the question: is what I am seeing paramārthika or a loka-vat appearance? The verse trains the practitioner to hold apparent lordship and apparent birth simultaneously without collapsing into either naive realism (the guru is literally God) or naive dismissal (it's all illusion). The practice is viveka — discriminating between the superimposition (the teacher's embodied form) and the underlying reality — while still acting with full seriousness within the superimposition.",
    "viśiṣṭādvaita": "Rāmānuja's reading — that the Lord descends by his own ātma-saṃkalpa (sovereign resolve) without diminishment — is a direct template for the bhakta's understanding of grace (prasāda). Every act of sincere surrender (prapatti) is met not by a God who 'decides' to help but by one whose very nature is this helping-resolve. In daily life this means treating answered prayers not as exceptions but as expressions of an intrinsic divine quality — and treating unanswered prayers as the same resolve operating at a timescale the practitioner cannot yet perceive.",
    "dvaita": "Madhva's insistence that Viṣṇu is 'īśeṣu vara' — superior even to the lords — has a specific implication for devotional practice: no intermediate authority (guru lineage, institutional hierarchy, ritual incumbent) can substitute for direct dependence on Hari. When institutional structures demand loyalty that conflicts with śāstra, Dvaita's reading of this verse provides the theological ground for refusal: the Lord's sovereignty is irreducible, and any 'īśa' who claims equivalence has misread the hierarchy.",
    "śuddhādvaita": "Vallabha's polysemy of māyā — sāmarthya, kṛpā, śakti — implies that every encounter with beauty, abundance, or unexpected grace is simultaneously an exercise of divine omnipotence and an act of compassion. The Puṣṭi-mārga application is non-ascetic: the practitioner does not try to see through the world's appearances but to receive them as āvirbhāva, the Lord's self-disclosure. Feasting, music, and the beauty of the Braj landscape are not distractions from the divine presence but its preferred vehicles — the verse licenses this by making the Lord's own 'birth' into beauty his highest act.",
    "bhakti": "Śrīdhara's śuddha-sattva-ātmikā prakṛti reading has a practical consequence for image-worship (mūrti-pūjā): the deity's form is not a symbol or a representation but a genuine condensation of pure sattva. Treating the mūrti with this understanding — bathing, dressing, feeding it as though its substance is different in kind from ordinary matter — is not anthropomorphism but a technically accurate response to what the verse says about the Lord's embodiment-mechanism. The everyday application is the quality of attention brought to pūjā.",
    "advaita-bhakti": "Madhusūdana's synthesis — ākāśa-śarīra visible only through māyā — implies a two-register practice: at the jñāna register, the practitioner works to see that the Lord's apparent human qualities (birth, hunger, play, death) are loka-anugraha appearances, not ontological facts. At the bhakti register, the practitioner works in the opposite direction — treating every appearance of the Lord in scripture, icon, or teacher as viśuddha-sattva-mūrti, fully real and fully present. Madhusūdana's application is holding both registers simultaneously without resolving the tension — the unresolved co-presence is itself the sādhana."
  },
  "primary_meaning": "Though birthless and imperishable, the lord of all beings, I take on my own nature by my own power and come into being."
}