{
  "verse_id": "7.6",
  "mūla": {
    "devanāgarī": "एतद्-योनीनि भूतानि सर्वाणीत्य् उपधारय | अहं कृत्स्नस्य जगतः प्रभवः प्रलयस् तथा",
    "iast": "etad-yonīni bhūtāni sarvāṇīty upadhāraya | ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 6",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "etad",
      "lemma": "etad",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एतद्"
    },
    {
      "surface_form": "yonīni",
      "lemma": "yoni",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "ब्रह्मादिस्तम्बपर्यन्तानि उच्चावचभावेन अवस्थितानि चिदचिन्मिश्राणि सर्वाणि भूतानि मदीयानि इति उपधारय मदीयप्रकृतिद्वययोनी",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योनीनि"
    },
    {
      "surface_form": "bhūtāni",
      "lemma": "bhūta",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वाणि इति एवम् उपधारय जानीहि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "मदीयानि इति उपधारय मदीयप्रकृतिद्वययोनीनि हि तानि मदीयानि एव",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "भवनधर्मकाणि सर्वाणि चेतनाचेतनात्मकानिजनिमन्ति निखिलानीत्येवमुपधारय जानीहि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भूतानि"
    },
    {
      "surface_form": "sarvāṇi",
      "lemma": "sarva",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्वाणि"
    },
    {
      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "surface_form": "upadhāraya",
      "lemma": "upa-√dhāray",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "जानीहि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "मदीयप्रकृतिद्वययोनीनि हि तानि मदीयानि एव",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उपधारय"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "kṛtsnasya",
      "lemma": "kṛtsna",
      "grammar": "genitive neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समस्तस्य जगतः प्रभवः उत्पत्तिः प्रलयः विनाशः तथा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "जगतः तयोः द्वयोः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "जगतः प्रभवः प्रलयस्तथा शां. इति व्याख्यानमपहसितं भवति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "सप्रकृतिकस्य जगतः प्रभवः प्रकर्षेण भवत्यस्मादिति प्रभवः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "चराचरात्मकस्य जगतः सर्वस्य कार्यवर्गस्य प्रभव उत्पत्तिकारणं प्रलयस्तथा विनाशकारणम् स्वाप्निकस्येव प्रपञ्चस्य मायिकस्य म",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कृत्स्नस्य"
    },
    {
      "surface_form": "jagataḥ",
      "lemma": "jagant",
      "grammar": "genitive neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रभवः उत्पत्तिः प्रलयः विनाशः तथा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तयोः द्वयोः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रभवः प्रलयस्तथा शां. इति व्याख्यानमपहसितं भवति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "प्रभवः प्रलयस्तथा घटपटादेर्भूरिव",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "प्रभवः प्रकर्षेण भवत्यस्मादिति प्रभवः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "सर्वस्य कार्यवर्गस्य प्रभव उत्पत्तिकारणं प्रलयस्तथा विनाशकारणम् स्वाप्निकस्येव प्रपञ्चस्य मायिकस्य मायाश्रयत्वविषयत्वाभ",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "जगतः"
    },
    {
      "surface_form": "prabhavaḥ",
      "lemma": "prabhava",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "उत्पत्तिः प्रलयः विनाशः तथा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अहम् एव प्रलयः अहम् एव च शेषी इति उपधारय। तयोः चिदचित्समष्टिभूतयोः प्रकृतिपुरुषयोः अपि परमपुरुषयोनित्वं श्रुतिस्मृतिसिद",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रलीयतेऽस्मिन्निति प्रलयः इति शक्यते व्याख्यातुं तथापि महिमातिशयलाभायैवं व्याख्यातम्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "प्रलयस्तथा घटपटादेर्भूरिव",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "प्रकर्षेण भवत्यस्मादिति प्रभवः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रभवः"
    },
    {
      "surface_form": "pralayaḥ",
      "lemma": "pralaya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रलयः"
    },
    {
      "surface_form": "tathā",
      "lemma": "tathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    }
  ],
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      "verse": "8.18",
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    },
    {
      "verse": "9.16",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "10.2",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "16.9",
      "type": "long-distance thematic echo",
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      "feature_breakdown": {
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    },
    {
      "verse": "8.19",
      "type": "cross-chapter thematic parallel",
      "score": 0.8553,
      "feature_breakdown": {
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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_7.6",
        "anandgiri_7.6"
      ],
      "score": 0.5,
      "english_rendering": "Know with certainty that all beings, from gods down to the immovable, arise from these two natures — the field (kṣetra, the material ground) and its knower (kṣetrajña, the witnessing principle). Since both natures are Mine, I alone am the prabhava (arising) and the pralaya (dissolution) of the entire cosmos — not through a second cause but through these two prakṛtis (natures) as My instrumental powers. The Omniscient Īśvara does not Himself transform; He is the efficient cause through which the apparent world unfolds and is withdrawn.",
      "divergence_note": "Śaṅkara: 'yatah mama prakṛtī yoniḥ kāraṇaṃ sarvabhūtānām — since My two natures are the womb-cause of all beings, I the all-knowing Īśvara am the world's cause by means of the two prakṛtis.' The final gloss 'sarvajñaḥ Īśvaraḥ jagataḥ kāraṇam' frames causation as jñāna-sovereignty, not transformation."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.6",
        "vedantadeshika_7.6"
      ],
      "score": 0.5,
      "english_rendering": "Understand that all beings — from Brahman at the apex down to the blade of grass — exist as the aggregate body of My two natures (the sentient and the insentient), differentiated in gradation yet each belonging entirely to Me. I am not merely the source and end of the world; I am its eternal Śeṣī (sovereign possessor), the one in whom both prakṛti and puruṣa ultimately dissolve, as confirmed by Viṣṇu Purāṇa and śruti. The relationship is not accidental but ontological: the world is real and is My śarīra (body).",
      "divergence_note": "Rāmānuja: 'cit-acit-miśrāṇi sarvāṇi bhūtāni madīyāni… tathā aham eva śeṣī — all mixed sentient-insentient beings are Mine… and I alone am their śeṣī.' The citation chain (Viṣṇu Purāṇa 1.2.24, 6.4.38–39; Suparṇopaniṣad) grounds the claim in multi-source testimony rather than inference alone."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.6",
        "jayatirtha_7.6"
      ],
      "score": 0.5,
      "english_rendering": "My sovereignty is not confined to possessing the two natures as My instruments — I am the very ground of existence (sattā), the enjoyer (bhoktṛ), and the illuminator of whatever arises and dissolves. Worlds do not merely depend on Me structurally; their subsistence is at every moment My active bestowal. The Chāndogya śruti — 'sarvakāmaḥ, sarvakarman, sarvagandhaḥ… sarvam idam abhyātta' — names this total pervasion; the Nāradīya confirms that My bliss-nature underlies all enjoyment, which is always already Mine to give.",
      "divergence_note": "Madhva: 'prabhavādeḥ sattāpratītyādeḥ kāraṇatvāt tad-bhoktṛtvāc ca prabhavaḥ — because He is the cause of the very cognition of existence and its enjoyment, He is the prabhava.' Emphasis on bhoktṛtva (enjoyership) distinguishes Dvaita from Advaita's purely efficient-cause framing."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.6"
      ],
      "score": 0.5,
      "english_rendering": "These two — the inert (jaḍa, material nature) and the cit (conscious principle, which is My own aṃśa, my portion) — are alone the source of all that stands still or moves. The jaḍa transforms into the body and its world; the cit, being My own fragment, enters those bodies as the bhoktā (experiencer) and sustains them through a beguiling power. Therefore I, the provident cause, am the prabhava and pralaya of the entire creation — as the earth is cause and locus of every pot, so I pervade what arises through My two natures.",
      "divergence_note": "Vallabha: 'cetanā tu mad-aṃśa-bhūtā bhoktṛtvena kṣetrajña-rūpeṇa tatrāviśya vyāmohikayā tāṃ dhārayati — the conscious nature, being My portion, enters the field as experiencer and holds it through delusion.' The aṃśa (portion) language preserves identity of substance between Kṛṣṇa and jīva, distinguishing Śuddhādvaita from difference-schools."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.6"
      ],
      "score": 0.5,
      "english_rendering": "Understand that all beings — moveable and immoveable — have as their womb-cause these two natures: the inert prakṛti, which transforms into the body and its supports, and the conscious prakṛti, which is My own aṃśa (portion) that enters bodies, sustains them through karma, and experiences them. Since both natures originate from Me, I am the prabhava — the supreme cause from which everything proceeds — and I am the pralaya — the withdrawer into whom everything returns.",
      "divergence_note": "Śrīdhara: 'cetanā tu mad-aṃśa-bhūtā bhoktṛtvena deheṣu praviśya svakarmaṇā tāni dhārayati — the conscious nature, My own portion, enters bodies, sustains them by karma.' Note the clean parallel with Vallabha; Śrīdhara's bhāṣya appears to be a primary source rather than an HTML/JS artifact; the Devanāgarī is philosophically coherent Sanskrit prose."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.6"
      ],
      "score": 0.5,
      "english_rendering": "The two prakṛtis announced in prior verses are not abstract; the fact that all beings are constituted as a knot (granthi) of the conscious and the inert is inferential proof that their cause must likewise be such a knot — and that knot of causes is Me, the Māyā-upādhika (the one conditioned by Māyā), all-knowing, all-powerful. Just as the dream-world is unreal but grounded in the dreamer's awareness, this cosmic fabric is grounded in Me as both its māyā-cause and its witnessing seer — hence I alone am prabhava and pralaya of the entire moving and unmoving world.",
      "divergence_note": "Madhusūdana: 'kāryāṇāṃ cid-acid-granthi-rūpatvāt tatkāraṇam api cid-acid-granthi-rūpam anuminvit — since the effects are a knot of conscious and inert, the cause must be inferred as the same; svāpnikas-yeva prapañcasya māyikasya māyāśrayo 'ham eva upādānaṃ draṣṭā ca — as with the dream-world, I am both the māyic substratum and the witness.' The dream-analogy is distinctively Madhusūdana's and absent in the other five commentators."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अहं कृत्स्नस्य जगतः प्रभवः",
      "role": "supporting",
      "other_verses_in_list": [
        "9.16",
        "9.17"
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    },
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      "role": "supporting",
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        "7.17",
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        "7.20",
        "9.1",
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        "14.2",
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        "15.10",
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        "18.18",
        "18.19",
        "18.20",
        "18.21",
        "18.42",
        "18.50",
        "18.63",
        "18.70",
        "18.72"
      ]
    },
    {
      "list": "प्रभव",
      "role": "supporting",
      "other_verses_in_list": [
        "6.24",
        "8.18",
        "8.19",
        "9.16",
        "9.17",
        "9.18",
        "10.2",
        "10.8",
        "13.16",
        "16.9",
        "18.41"
      ]
    },
    {
      "list": "प्रभवः",
      "role": "supporting",
      "other_verses_in_list": [
        "9.18"
      ]
    },
    {
      "list": "प्रलय",
      "role": "supporting",
      "other_verses_in_list": [
        "8.18",
        "9.16",
        "9.17",
        "9.18",
        "14.2",
        "14.14",
        "14.15",
        "16.11"
      ]
    },
    {
      "list": "प्रलयः",
      "role": "supporting",
      "other_verses_in_list": [
        "9.18"
      ]
    },
    {
      "list": "विज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.41",
        "6.8",
        "7.2",
        "9.1",
        "18.42"
      ]
    }
  ],
  "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": [
          "upadhāraya: upadhāray -> upa-√dhāray"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If both the material world and the conscious self originate from the same Kṛṣṇa, what remains of the usual opposition between 'inner life' and 'outer world' — and what does that do to how we locate the sacred?",
    "Śaṅkara insists Kṛṣṇa is only the efficient cause (nimitta) via prakṛti, while Madhva stresses active bhoktṛtva (enjoyership) — does this difference in causal type entail a different ethic of human action and responsibility?",
    "Rāmānuja reads all beings as Kṛṣṇa's śarīra (body): if the world is literally His body, what obligations does that place on how we treat it — and is this an ecological theology or a hierarchical one?",
    "Vallabha and Śrīdhara both say the jīva is Kṛṣṇa's aṃśa (portion) held in bodies by vyāmoha (delusion) — is the delusion itself part of the līlā (divine play), and if so, is liberation from it desirable or even coherent?",
    "Madhusūdana's dream-analogy makes the world māyic but grounds it in the witnessing consciousness — does this make suffering less real or only less ultimate, and why does that distinction matter for practice?",
    "All six schools agree on the terminus: prabhava and pralaya belong to Kṛṣṇa. How does certainty about dissolution shape the relationship one can have with impermanent things — persons, projects, civilizations?",
    "Madhva cites Chāndogya's 'sarvam idam abhyātta' (He has pervaded all this) alongside the claim of bhoktṛtva — does a God who is the enjoyer of everything change the meaning of individual enjoyment, or annul it?"
  ],
  "everyday_applications": {
    "advaita": "When a project or relationship ends, the Advaita practitioner trains herself to see the dissolution not as personal loss but as prabhava and pralaya operating through prakṛti — impersonal, without grudge. The sādhana (practice) is to notice the moment of identification ('I am losing something') and trace it back to the kṣetrajña (the witness) who never came and never went. Practically: pause at endings, ask 'who is the one who grieves?' rather than suppressing or dramatizing grief.",
    "viśiṣṭādvaita": "Because every person encountered — from the office colleague to the stranger on the street — is part of Bhagavān's śarīra (body), Viśiṣṭādvaita shapes service as a form of kainkarya (reverential service to the Lord's body). The everyday inflection: before dismissing someone's suffering as their karma, the practitioner asks 'this is His body in pain — what is the appropriate service?' It converts social engagement into a sustained devotional act without requiring a temple.",
    "dvaita": "Dvaita's insistence that Hari is the active bhoktā (enjoyer) behind all enjoyment — not just a passive cause — reorients the practitioner away from claiming credit for achievements. A Dvaita-informed professional attributes success explicitly: not false modesty but a genuine attribution structure ('I was the instrument; He was the enlivening cause and the one who tasted the fruit'). This prevents both arrogance and the paralysis of over-responsibility when things collapse.",
    "śuddhādvaita": "Vallabha's understanding that the jīva is Kṛṣṇa's own aṃśa held in bodies by vyāmoha (beguiling power) does not counsel detachment but rather rasika (aesthetic-devotional) immersion: the delusion is His līlā, and the practitioner's task is to feel the beauty of the entanglement while recognizing its source. Everyday correlate: instead of treating the pleasures of family, food, or music as distractions from the divine, the Puṣṭi-mārga practitioner consciously offers each sensory experience back to Kṛṣṇa as prasāda, transforming ordinary life into continuous participation in His play.",
    "bhakti": "Śrīdhara's reading that the cit-prakṛti (conscious nature) enters bodies and sustains them through svakarma (one's own action) holds each person accountable for the quality of their inner life — not through guilt but through the recognition that one's karma is literally the sustaining mechanism of one's embodiment. Applied: the practitioner reviews her recurring patterns (anger, avoidance, craving) not as character flaws but as the actual structural content of the cit sustaining this particular body, and uses that recognition as the starting point for śravaṇa (listening to śāstra) and manana (reflection).",
    "advaita-bhakti": "Madhusūdana's dream-analogy teaches that the world's lack of ultimate reality does not make relationships and responsibilities unreal in the present moment — the dreamer still feels pain until waking. The synthesis practitioner holds both registers simultaneously: full engagement with persons and obligations (the dream is vivid and its logic holds) alongside a background knowing that the entire field — including one's own reactions — is grounded in the witnessing awareness that is Kṛṣṇa. Practically: complete your commitments fully; do not use Advaita as an exit from responsibility, but let the bhakti-register (Kṛṣṇa as the dreamer and dreamed) keep the engagement from calcifying into possessiveness."
  },
  "primary_meaning": "Know that all beings arise from these two natures of mine, and that I am the source and the dissolution of the entire world."
}