{
  "verse_id": "4.7",
  "mūla": {
    "devanāgarī": "यदा यदा हि धर्मस्य ग्लानिर् भवति भारत | अभ्युत्थानम् अधर्मस्य तदात्मानं सृजाम्य् अहम्",
    "iast": "yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 7",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yadā",
      "lemma": "yadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यदा"
    },
    {
      "surface_form": "yadā",
      "lemma": "yadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यदा"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "dharmasya",
      "lemma": "dharma",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ग्लानिः हानिः वर्णाश्रमादिलक्षणस्य प्राणिनामभ्युदयनिःश्रेयससाधनस्य भवति भारत अभ्युत्थानम् उद्भवः अधर्मस्य तदा तदा आत्मा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "वेदेन उदितस्य चातुर्वर्ण्यचातुराश्रम्यव्यवस्थया अवस्थितस्य कर्तव्यस्य ग्लानिः भवति यदा यदा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "ग्लानिर्हानिः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "वेदविहितस्य प्राणिनामभ्युदयनिःश्रेयससाधनस्य प्रवृत्तिनिवृत्तिलक्षणस्य वर्णाश्रमतदाचारव्यंग्यस्य यदा यदा ग्लानिर्हानिर्भ",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "धर्मस्य"
    },
    {
      "surface_form": "glāniḥ",
      "lemma": "glāni",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ग्लानिः"
    },
    {
      "surface_form": "bhavati",
      "lemma": "√bhū",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "भारत अभ्युत्थानम् उद्भवः अधर्मस्य तदा तदा आत्मानं सृजामि अहं मायया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "यदा यदा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भवति"
    },
    {
      "surface_form": "bhārata",
      "lemma": "bhārata",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अभ्युत्थानम् उद्भवः अधर्मस्य तदा तदा आत्मानं सृजामि अहं मायया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "भरतवंशोद्भवत्वेन भा ज्ञानं तत्र रतत्वेन वा त्वं न धर्महानिं सोढुं शक्नोषीति संबोधनार्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भारत"
    },
    {
      "surface_form": "abhyutthānam",
      "lemma": "abhyutthāna",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "उद्भवः अधर्मस्य तदा तदा आत्मानं सृजामि अहं मायया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अभ्युत्थानम्"
    },
    {
      "surface_form": "adharmasya",
      "lemma": "adharma",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "तदा तदा आत्मानं सृजामि अहं मायया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अभ्युत्थानं तदा अहम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अधर्मस्य"
    },
    {
      "surface_form": "tadā",
      "lemma": "tadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तदा"
    },
    {
      "surface_form": "ātmānam",
      "lemma": "ātman",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मानम्"
    },
    {
      "surface_form": "sṛjāmi",
      "lemma": "√sṛj",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सृजामि"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "14.3",
      "type": "lemma-family resonance",
      "score": 0.8981,
      "feature_breakdown": {
        "cosine": 0.8481,
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        "lemma_overlap": 11.3555,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "18.32",
      "type": "lemma-family resonance",
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        "cosine": 0.8496,
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      }
    },
    {
      "verse": "5.25",
      "type": "lemma-family resonance",
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      "feature_breakdown": {
        "cosine": 0.8286,
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      }
    },
    {
      "verse": "9.3",
      "type": "lemma-family resonance",
      "score": 0.8875,
      "feature_breakdown": {
        "cosine": 0.8475,
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        "lemma_overlap": 8.4562,
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    },
    {
      "verse": "7.11",
      "type": "lemma-family resonance",
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    },
    {
      "verse": "1.40",
      "type": "lemma-family resonance",
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      "feature_breakdown": {
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    },
    {
      "verse": "18.66",
      "type": "lemma-family resonance",
      "score": 0.8825,
      "feature_breakdown": {
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        "lemma_overlap": 8.9924,
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    },
    {
      "verse": "2.7",
      "type": "lemma-family resonance",
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      "feature_breakdown": {
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        "theme_graph": 0.0,
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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_4.7",
        "anandgiri_4.7"
      ],
      "score": 0.5,
      "english_rendering": "Whenever there is decline — glāni (diminution, not mere moral slippage) — of dharma, meaning the varnāśrama-defined path that is the instrument of abhyudaya (worldly flourishing) and niḥśreyasa (final liberation), and whenever adharma rises, I project Myself through māyā. The verb sṛjāmi signals manifest appearance, not genuine origination: Brahman, being birthless and unchanging, does not actually become embodied — it only appears so through the power of māyā (illusion). The purpose of this apparent manifestation is therefore pedagogical: to re-establish the jñāna-conducive social and ritual structure without which liberation-seekers have no stable footing.",
      "divergence_note": "Śaṅkara: 'āmānang sṛjāmi... mājyā' — the māyā-qualifier is explicit in the bhāṣya; avatāra is appearance, not real birth."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.7",
        "vedantadeshika_4.7"
      ],
      "score": 0.5,
      "english_rendering": "There is no fixed calendar governing My appearance: whenever dharma — established by the Veda and instantiated through the fourfold varṇa and āśrama order as obligatory kartavya (duty) — declines, and its opposite, adharma, rises, I Myself, by My own sankalpa (sovereign resolve), create My body in the manner already described. The word svāsaṅkalpena distinguishes this from māyā-based appearance: the Lord's body is real, fashioned by His own will, because the jīva-jagat-Brahman relation is one of genuine organic unity (viśiṣṭa), not illusion. Avatāra is therefore Bhagavān's free, purposive self-entry into the world He never leaves.",
      "divergence_note": "Rāmānuja: 'svāsaṅkalpena... āmānaṁ sṛjāmi' — sankalpa replaces māyā; body is real, birth is volitional."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.7",
        "jayatirtha_4.7"
      ],
      "score": 0.5,
      "english_rendering": "*yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham* — Kṛṣṇa, the *svatantra* (independently real, self-sufficient) Lord, declares that whenever *dharma* (right order, the law sustaining creation) declines and *adharma* rises, He freely projects (*sṛjāmy*) His own self into manifestation. The verb *sṛjāmi* in its first-person singular is read in Dvaita as the decisive mark of *svātantrya*: no external law, no cosmic compulsion, no accumulated *karma* of *jīvas* (individual selves) constrains this descent — the Lord's *icchā* (sovereign will) is the sole sufficient cause. The *avatāra* is a real, non-illusory divine body, wholly distinct in kind from the bound *jīva*'s birth; it is the Lord's free self-manifestation, not a concession to *māyā*. The *pañca-bheda* (five-fold real distinction — Lord from *jīva*, Lord from matter, *jīva* from *jīva*, *jīva* from matter, matter from matter) remains fully intact throughout: the descended form is *svatantra* Hari, and the *jīvas* for whose protection He descends remain *paratantra* (eternally dependent), incapable of dharma-restoration on their own. *Dharmasya glāniḥ* (the waning of *dharma*) is thus not the cause of descent in any compulsory sense; it is the occasion that the self-willed Lord freely takes up, out of His own *kāruṇya* (compassion) and in conformity with His own *saṅkalpa* (resolve). Real arrival, real protection, real *bheda* (distinction) — these are what the verse affirms.",
      "divergence_note": "No direct Madhva or Jayatīrtha bhāṣya is extant on this verse; the reading voices Dvaita *siddhānta* directly from the mūla.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.7"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha treats 4.7 and 4.8 as one continuous statement of the avatāra-occasion: the decline of dharma and rise of adharma are the temporal triggers, but the deeper motivation is līlā-prasāda — Kṛṣṇa's gracious delight in appearing. He appears age after age (yuge yuge) not because a mechanical law requires it but because His will is playfully free, like a mother who can both nurture and correct without contradiction or cruelty — as the verse Vallabha quotes makes clear: 'just as a mother shows neither cruelty in chastisement nor attachment in affection.' The avatāra is pure gift, not juridical intervention.",
      "divergence_note": "Vallabha on 4.7-8: 'lālane tāḍane mātur nākāruṇyam' — the avatāra's dual action (protection of sādhus, destruction of duṣkṛtas) is non-punitive grace."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.7"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara is concise and lexically precise: when asked 'when do You appear?' the Lord answers by naming two co-present conditions — glāni of dharma (meaning its hāni, diminution) and abhyutthāna of adharma (meaning its ādhikya, increase). The pair functions as a diagnostic dyad: dharma does not merely decline passively; adharma actively rises to displace it. Śrīdhara's bhāṣya is sparse here (the payload is brief), yet his gloss preserves the verse's structural balance — two symmetric cola, two symmetric glosses — modeling the same restraint the verse itself demands of a commentator.",
      "divergence_note": "Śrīdhara: 'glāniḥ = hāniḥ; abhyutthānam = ādhikyam' — two-word glosses that refuse to over-determine the doctrinal reading."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.7"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana holds both poles in tension: Kṛṣṇa is saccidānanda-ghana (pure Being-Consciousness-Bliss condensed), yet He behaves dehi-vat (like an embodied being) — and the two facts are not contradictory. Dharma is glossed in full Śaṅkara-style as the Veda-ordained pravṛtti-nivṛtti system marked by varṇa-āśrama; adharma is veda-niṣiddha conduct that produces nānāvidha-duḥkha (manifold suffering). But the address 'Bhārata' is given a double gloss: either by lineage (born of Bharata's line) or by nature (bhā = knowledge, rata = delighting in it) — so Arjuna is called 'one who cannot endure the loss of dharma.' The verb sṛjāmi is then carefully rendered as 'I show My eternally-perfected body through māyā' — a formulation that honors both the Advaita māyā-position and the devotional insistence on a real, lovable form.",
      "divergence_note": "Madhusūdana: 'nityasiddham eva sṛṣṭam eva darśayāmi māyayā' — 'eternally accomplished body, already created, I merely reveal through māyā.'"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Bhārata",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [],
  "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": [
          "bhavati: bhū -> √bhū",
          "sṛjāmi: sṛj -> √sṛj"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If Kṛṣṇa says 'whenever' (yadā yadā) rather than naming a fixed schedule, what does that imply about divine intervention — is it responsive, or is the decline itself pre-known and pre-ordained?",
    "Śaṅkara glosses dharma as varnāśrama-dharma specifically; Madhusūdana adds the pravṛtti-nivṛtti dimension. Does the verse's claim depend on one of these readings, or does its logic hold across both?",
    "All schools agree that both conditions must obtain simultaneously — dharma's glāni and adharma's abhyutthāna. What is the significance of requiring both, rather than either alone triggering the avatāra?",
    "Vallabha reads this verse with 4.8 as a single utterance; Śaṅkara reads it as a question-answer unit ('kimartham?'). Does the verse's meaning change substantially depending on where the unit-boundary is drawn?",
    "Rāmānuja insists svāsaṅkalpena (by His own sankalpa); Śaṅkara insists māyayā. For a practitioner, does it matter whether the avatāra's body is real or apparent — and why would it?",
    "The verse is addressed to Arjuna as 'Bhārata.' Madhusūdana offers a double gloss (lineage vs. nature). Which reading of the address makes Arjuna a more appropriate recipient of this cosmic disclosure?",
    "Every school frames the avatāra as a corrective event. Does this frame imply that without periodic divine intervention, human civilization inevitably drifts toward adharma — and what are the practical consequences of accepting or rejecting that claim?"
  ],
  "everyday_applications": {
    "advaita": "Recognise the recurring glāni in your own mind — the moments when viveka (discriminative clarity) fades and āsakti (attachment) rises — as the personal scale of dharma-decline. The avatāra does not descend into the cosmos without first descending into awareness. The practice: when confusion increases, do not wait for external correction; invoke svādhyāya (scriptural study) and satsaṅga as the internal māyā-dissolving mechanism that re-establishes the jñāna-mārga footing.",
    "viśiṣṭādvaita": "Your kartavya — the duties belonging to your station — is not a bureaucratic rule but the dharma the Veda has ordained as the structure of your participation in Bhagavān's body. When those duties feel hollow or are eroded by circumstance, treat that erosion as a signal: this is the condition Bhagavān responds to with His own sankalpa. Perform your kartavya as kainkarya (loving service), trusting that the Lord's responsive sovereignty is already engaged.",
    "dvaita": "The verse teaches that you are not equipped to restore dharma by your own power — that is the lesson of jīva's dependence. When you see adharma rising in your environment, the correct response is not autonomous heroic action but surrender to Hari's icchā: pray, chant His names, align your will with His. The avatāra's work proceeds through devotees who acknowledge their instrument-status rather than usurping the Lord's sovereign role.",
    "śuddhādvaita": "Vallabha's mother-analogy is the key: Kṛṣṇa's corrective appearances are not punitive interruptions of ordinary life but expressions of overflowing grace (puṣṭi). In daily life, when you must both protect what is right and confront what is harmful, do so without inner cruelty or sentimental attachment — model the avatāra's own equipoise. Receive every difficulty as a form of Kṛṣṇa's līlā-presence rather than cosmic malfunction.",
    "bhakti": "Train yourself to read the two-part diagnostic: glāni (hāni of what should be present) and abhyutthāna (ādhikya of what should be absent). In any community or relationship, apply this dyad before acting: have both conditions genuinely obtained, or is only one present? Śrīdhara's minimalist gloss counsels restraint — do not invoke the language of dharma-crisis for every friction; the verse requires the full dyad before the response is warranted.",
    "advaita-bhakti": "Madhusūdana's double gloss on 'Bhārata' — lineage or one who delights in knowledge — is the invitation: cultivate the second meaning actively. Become the one who cannot bear the loss of clarity and dharma in their environment, not out of anxious moralism but because your nature is rasa (delight in truth). When you see nānāvidha-duḥkha (manifold suffering) multiplying around you, let that be the trigger that sends you to the text, the teacher, the practice — trusting that the eternally-perfected form is already present, waiting to be seen."
  },
  "primary_meaning": "Whenever righteousness withers and lawlessness rises, Arjuna, I bring myself forth."
}