{
 "verse_id": "9.10",
 "mūla": {
  "devanāgarī": "मयाध्यक्षेण प्रकृतिः सूयते स-चराचरम् | हेतुनानेन कौन्तेय जगद् विपरिवर्तते",
  "iast": "mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram | hetunānena kaunteya jagad viparivartate",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 10",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "mayā",
   "lemma": "mad",
   "grammar": "instrumental singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मया"
  },
  {
   "surface_form": "adhyakṣeṇa",
   "lemma": "adhyakṣa",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अध्यक्षेण"
  },
  {
   "surface_form": "prakṛtiḥ",
   "lemma": "prakṛti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सूयते उत्पादयति सचराचरं जगत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सत्यसंकल्पेन मया अध्यक्षेण ईक्षिता सचराचरं जगत् सूयते, अनेन क्षेत्रज्ञकर्मानुगुणमदीक्षणेन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सूयत इत्यत आह -- मयेति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva"
     ]
    },
    {
     "sense": "सचराचरं विश्वं सूयते जनयति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतिः"
  },
  {
   "surface_form": "sūyate",
   "lemma": "√sū",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "उत्पादयति सचराचरं जगत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", अनेन क्षेत्रज्ञकर्मानुगुणमदीक्षणेन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": ", त्वयि तु तत्सन्निधानात्कर्तृत्वोपचारमात्रमित्यापन्नमिति तन्निवृत्त्यर्थमिदं वाक्यम्",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "जनयति। अनेन मदधिष्ठानेन हेतुना इदं जगद्विपरिवर्तते पुनःपुनर्जायते। संनिधिमात्रेणाधिष्ठातृत्वात्कर्तृत्वमुदासीनत्वं चावि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "उत्पादयति सचराचरं जगत् मायाविनाधिष्ठितेव मायाकल्पितगजतुरगादिकम्, न त्वहं सकार्यमायाभासनमन्तरेण करोमि व्यापारान्तरम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सूयते"
  },
  {
   "surface_form": "sa",
   "lemma": "sa",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "carācaram",
   "lemma": "carācara",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "चराचरम्"
  },
  {
   "surface_form": "hetunā",
   "lemma": "hetu",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "निमित्तेन अनेन अध्यक्षत्वेन कौन्तेय जगत् सचराचरं व्यक्ताव्यक्तात्मकं विपरिवर्तते सर्वावस्थासु",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "जगद् विपरिवर्तते इति मत्स्वाम्यं सत्यसंकल्पत्वं नैर्घृण्यादिदोषरहितत्वम् इत्येवमादिकं मम वसुदेवसूनोः ऐश्वरं योगं पश्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "जगद्विपरिवर्त्तते विनिमितं वर्तते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "इदं जगद्विपरिवर्तते पुनःपुनर्जायते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "निमित्तेनानेनाध्यक्षत्वेन",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हेतुना"
  },
  {
   "surface_form": "anena",
   "lemma": "idam",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनेन"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "जगत् सचराचरं व्यक्ताव्यक्तात्मकं विपरिवर्तते सर्वावस्थासु",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", जगत्सचराचरं विपरिवर्तते विविधं परिवर्तते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
  },
  {
   "surface_form": "jagat",
   "lemma": "jagant",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जगत्"
  },
  {
   "surface_form": "viparivartate",
   "lemma": "√viparivṛt",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "सर्वावस्थासु",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इति मत्स्वाम्यं सत्यसंकल्पत्वं नैर्घृण्यादिदोषरहितत्वम् इत्येवमादिकं मम वसुदेवसूनोः ऐश्वरं योगं पश्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "विविधं परिवर्तते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विपरिवर्तते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "7.5",
   "type": "cross-chapter thematic parallel",
   "score": 0.9056,
   "feature_breakdown": {
    "cosine": 0.8356,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 15.0393,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "9.7",
   "type": "thematic-cluster continuation",
   "score": 0.9053,
   "feature_breakdown": {
    "cosine": 0.8553,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.7401,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "4.6",
   "type": "cross-chapter thematic parallel",
   "score": 0.8971,
   "feature_breakdown": {
    "cosine": 0.8271,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.4531,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "13.10",
   "type": "lemma-family resonance",
   "score": 0.8933,
   "feature_breakdown": {
    "cosine": 0.8433,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.6612,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "9.13",
   "type": "thematic-cluster continuation",
   "score": 0.893,
   "feature_breakdown": {
    "cosine": 0.843,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.1685,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "11.7",
   "type": "lemma-family resonance",
   "score": 0.8929,
   "feature_breakdown": {
    "cosine": 0.8429,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.8462,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "9.8",
   "type": "thematic-cluster continuation",
   "score": 0.8884,
   "feature_breakdown": {
    "cosine": 0.8484,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.6564,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "2.60",
   "type": "long-distance thematic echo",
   "score": 0.8874,
   "feature_breakdown": {
    "cosine": 0.8274,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.212,
    "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_9.10",
    "anandgiri_9.10"
   ],
   "score": 0.5,
   "english_rendering": "Brahman, pure witness-consciousness (cit-mātra) — the immutable adhyakṣa that is nothing but unbroken seeing — does not act; māyā, Brahman's own avidyā-śakti threaded with the three guṇas, is what generates the entire moving and unmoving world. The world's every impulse — 'I will enjoy this,' 'I see this,' 'I suffer this' — is ultimately the impulse of dṛśi (witnessing) in search of itself; without that single devaḥ as universal adhyakṣa there would be no experiencer and therefore no creation. Because the ultimate question 'ko addhā veda — who truly knows wherefrom this creation?' has no answerable locus within the creation, liberation is the recognition that Brahman alone ever was, is, and will be. (Śaṅkara bhāṣya present.)"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.10",
    "vedantadeshika_9.10"
   ],
   "score": 0.5,
   "english_rendering": "The Lord as inner ruler of both cit and acit oversees (adhyakṣaṇa) prakṛti with satya-saṅkalpa — will that cannot fail — and that glance (īkṣaṇa), perfectly calibrated to each jīva's accumulated karma (kṣetrajña-karmānuguṇa), causes the world of moving and unmoving beings to be born and to revolve. Bhagavān's sovereignty here is triple: He is svāmin who owns prakṛti, satya-saṅkalpin whose intention cannot be thwarted, and entirely free from the faults of partiality or cruelty because creation follows the jīva's own prior karma, not arbitrary divine will. This aiśvara-yoga — Vāsudeva's majestic union of power and justice — is what Arjuna is being asked to behold. (Rāmānuja bhāṣya present.)"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.10",
    "jayatirtha_9.10"
   ],
   "score": 0.5,
   "english_rendering": "Kṛṣṇa is not a detached bystander; He is the direct kartṛ — agent — who witnesses and thereby drives prakṛti's production of all moving and unmoving creation, and the śruti itself declares 'yataḥ prasūtā jagataḥ prasūtiḥ' to establish His causal primacy. The jīva is wholly dependent (paratantra), prakṛti is inert without His supervision, and the world's revolution (viparivartate) is His alone to ordain. Calling Him 'detached-seeming' (udāsīnavat) is therefore not a denial of His agency but a statement that He acts without being bound — unlike the bound jīva who acts and suffers the fruit. (Madhva bhāṣya present.)"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.10"
   ],
   "score": 0.5,
   "english_rendering": "Prakṛti, being inert (acetana), cannot produce anything on its own; the Lord as adhyakṣa-adhiṣṭhātṛ (the presiding ground) enters her as the puruṣa enters a wife — the two together conceive the world as His own līlā-prasāda, not as mechanical causation. The exchange (vinimaya) within creation is twofold — cit (conscious beings) and acit (inert matter) — and both categories are nothing other than Bhagavān's icchā-māyā expressing itself as phenomenal variety. The Śvetāśvatara upaniṣad line 'māyāṃ tu prakṛtiṃ vidyān māyinaṃ tu maheśvaram' and the Taittirīya declaration 'sac ca tyac cābhavat' together point to this single truth: all of the world is the Lord's own kārya (effect), real as His own being, not superimposed illusion. (Vallabha bhāṣya present.)"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.10"
   ],
   "score": 0.5,
   "english_rendering": "The Lord as adhiṣṭhātṛ — presiding ground — and as nimittabhūta — the efficient cause — does not stir, yet prakṛti produces the entire world of moving and unmoving beings by His mere sannidhimātra (proximate presence), the way fire heats without intending to heat. Because the world revolves again and again (punaḥ punar jāyate) solely through this divine superintendence as cause, the Lord's kartṛtva (agency) and His udāsīnatva (non-involvement) are not contradictory — presence-as-ground is itself sufficient causation. This non-contradictory simultaneity of action and non-action is the very insight Śrīdhara marks as the intended upshot (iti bhāvaḥ). (Śrīdhara bhāṣya present.)"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.10"
   ],
   "score": 0.5,
   "english_rendering": "The apparent contradiction between 'I send forth' and 'I abide detached' dissolves when one sees that Brahman, as pure illuminator (bhāsaka), does nothing more than cause māyā — the three-guṇa śakti that is neither sat nor asat — to become visible, and māyā then projects the entire moving-unmoving world the way a magician's power over an elephant-illusion does not require the magician to become an elephant. The analogy of the sun is exact: the sun does not intend crops to grow yet its presence is the sufficient cause; similarly the Lord's adhyakṣatva is causal by illumination alone, not by exertion. Kṛṣṇa as Bhakti-object and Brahman as Jñāna-ground are not two realities but one: it is precisely this sarvato-dṛśimātra Brahman who is the beloved Kṛṣṇa, and the bhakta who loves Him is already in the light that sustains the world. (Madhusūdana bhāṣya present.)"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "Kaunteya",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "कौन्तेय",
   "role": "supporting",
   "other_verses_in_list": [
    "1.27",
    "2.14",
    "2.37",
    "2.60",
    "3.9",
    "3.39",
    "5.22",
    "6.35",
    "7.8",
    "8.6",
    "8.16",
    "9.7",
    "9.23",
    "9.27",
    "9.31",
    "13.1",
    "13.31",
    "14.4",
    "14.7",
    "16.20",
    "16.22",
    "18.48",
    "18.50",
    "18.60"
   ]
  },
  {
   "list": "प्रकृति",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "3.5",
    "3.28",
    "3.33",
    "4.6",
    "5.10",
    "7.4",
    "7.5",
    "7.20",
    "9.7",
    "9.8",
    "9.12",
    "9.13",
    "11.51",
    "13.19",
    "13.20",
    "13.21",
    "13.23",
    "13.35",
    "14.5",
    "15.7",
    "18.40",
    "18.59"
   ]
  }
 ],
 "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": [
     "sūyate: sū -> √sū",
     "viparivartate: viparivṛt -> √viparivṛt"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.061000Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 5,
    "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 the Lord is the adhyakṣa (supervisor) and prakṛti does all the producing, who or what bears moral responsibility for the world's suffering — Brahman, prakṛti, or the jīva's own prior karma?",
  "All six schools use the Śvetāśvatara 4.9-10 śruti ('māyāṃ tu prakṛtiṃ vidyāt') as their proof-text for this verse — does shared śruti citation mean agreement, or are they reading the same words in doctrinally incompatible ways?",
  "Advaita calls the Lord's causation 'sannidhimātra' (mere proximity); Madhva insists He is an active kartṛ. Can a single Sanskrit word — adhyakṣa — carry both meanings, and what grammatical or contextual evidence decides?",
  "Vallabha reads the world as real kārya of Bhagavān's icchā-māyā, while Advaita reads it as superimposition on Brahman. Both use the word māyā — what precise doctrinal content distinguishes the Vallabha māyā from the Śaṅkara māyā in the context of this verse?",
  "Rāmānuja grounds the world's just rotation in 'kṣetrajña-karmānuguṇa īkṣaṇa' — the Lord's gaze calibrated to each soul's karma. If karma is the calibrating input, what calibrated the very first karma?",
  "Madhusūdana's synthesis — Brahman as bhāsaka, Kṛṣṇa as bhakti-object, same reality — resolves a tension internally but raises a method question: is a synthesis that uses Advaita as the metaphysical base and bhakti as the soteriological superstructure genuinely non-hierarchical, or does it quietly rank jñāna above bhakti?",
  "Every commentator agrees the world 'viparivartate' — perpetually revolves. Does the verse itself give any indication whether this revolution is purposive (toward liberation) or merely mechanical (until karma exhausts itself)?"
 ],
 "everyday_applications": {
  "advaita": "When you are pulled into reactive doing — anxious planning, compulsive checking — practice recognising yourself as the sākṣin (witness) rather than the kartṛ (doer). Pausing and asking 'who is watching this thought?' is not passivity; it is precise alignment with the adhyakṣa posture the verse describes. Over time this recognition reduces the suffering that comes from identifying with outcomes that were always prakṛti's production, not yours.",
  "viśiṣṭādvaita": "Professional and relational decisions carry their own karmic weight and Bhagavān's īkṣaṇa is calibrated to that weight — which means your situation is neither random nor unjust. When facing a result that seems disproportionate, the Rāmānuja framing invites tracing it back to one's own prior choices (kṣetrajña-karma) rather than blaming external forces, and then redirecting action as kainkarya — service offered to the Lord — so that future karma is shaped by devotion rather than desire.",
  "dvaita": "Dvaita's insistence that the Lord is the real kartṛ and the jīva is paratantra (radically dependent) has a practical corollary: releasing the pretension of self-sufficiency. In daily work, acknowledging dependence — on collaborators, on conditions one did not create, ultimately on Hari — is not weakness but theological accuracy, and it opens the channel through which the Lord's will (not the ego's agenda) can actually operate.",
  "śuddhādvaita": "Vallabha's reading that the world is Kṛṣṇa's own līlā — real, not illusion — means that beauty, enjoyment, and relationship are not obstacles to be transcended but expressions of His icchā-māyā to be received as prasāda. The application is a daily practice of re-framing ordinary experience: the meal, the conversation, the difficulty — each as bhagavat-kārya, each asking to be met with the same grateful reception one would bring to a gift from the beloved.",
  "bhakti": "Śrīdhara's key insight — sannidhimātra (presence-as-ground) is sufficient causation — maps onto the practice of keeping Bhagavān's name or form in the background of awareness during ordinary activity. You do not have to stop working; you have to stop being the only presence in the room. Nama-japa, icon-awareness, or simple gratitude before beginning a task are all instantiations of sannidhimātra: you place the adhiṣṭhātṛ at the centre and let the action unfold from that ground.",
  "advaita-bhakti": "Madhusūdana's bhāsaka (illuminator) framing has a direct application in creative and intellectual work: the best output often comes when the practitioner stops forcing and allows attention itself — quiet, present, non-grasping — to illuminate the material. This is not mysticism but a practical recognition that the effort of forcing obscures; the withdrawal of that effort lets the subject matter be seen clearly. The bhakta calls this grace; the jñānin calls this Brahman's inherent luminosity; Madhusūdana says both are pointing at the same shift in the practitioner's relationship to doing."
 },
 "primary_meaning": "Under my watch, nature brings forth everything that moves and everything that stands still, and by that cause alone, Arjuna, the world keeps turning."
}