{
 "verse_id": "9.11",
 "mūla": {
  "devanāgarī": "अवजानन्ति मां मूढा मानुषीं तनुम् आश्रितम् | परं भावम् अजानन्तो मम भूत-महेश्वरम्",
  "iast": "avajānanti māṃ mūḍhā mānuṣīṃ tanum āśritam | paraṃ bhāvam ajānanto mama bhūta-maheśvaram",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 11",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "avajānanti",
   "lemma": "ava-√jñā",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "अवज्ञां परिभवं कुर्वन्ति मां मूढाः अविवेकिनः मानुषीं मनुष्यसंबन्धिनीं तनुं देहम् आश्रितम्, मनुष्यदेहेन व्यवहरन्तमित्येत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "-- प्राकृतमनुष्यसमं मन्यन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "मां साक्षादीश्वरोऽयमिति नाद्रियन्ते निन्दन्ति वा मूढा अविवेकिनो जनास्तेषामवज्ञाहेतुं भ्रमं सूचयति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अवजानन्ति"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "mūḍhāḥ",
   "lemma": "√muh",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मूढाः"
  },
  {
   "surface_form": "mānuṣīm",
   "lemma": "mānuṣa",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मानुषीम्"
  },
  {
   "surface_form": "tanum",
   "lemma": "tanu",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आश्रितं स्वकृतैः पापकर्मभिः मूढा अवजानन्ति -- प्राकृतमनुष्यसमं मन्यन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तनुम्"
  },
  {
   "surface_form": "āśritam",
   "lemma": "√āśri",
   "grammar": "accusative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": ", मनुष्यदेहेन व्यवहरन्तमित्येतत्, परं प्रकृष्टं भावं परमात्मतत्त्वम् आकाशकल्पम् आकाशादपि अन्तरतमम् अजानन्तो मम भूतमहेश्व",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आश्रितम्"
  },
  {
   "surface_form": "param",
   "lemma": "para",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परम्"
  },
  {
   "surface_form": "bhāvam",
   "lemma": "bhāva",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अजानन्तो मनुष्यत्वसमाश्रयणमात्रेण माम् इतरसजातीयं मत्वा तिरस्कुर्वन्ति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भावम्"
  },
  {
   "surface_form": "a",
   "lemma": "a",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अ"
  },
  {
   "surface_form": "jānantaḥ",
   "lemma": "√jñā",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जानन्तः"
  },
  {
   "surface_form": "mama",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मम"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "maheśvaram",
   "lemma": "maheśvara",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "महेश्वरम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "7.24",
   "type": "cross-chapter thematic parallel",
   "score": 0.9204,
   "feature_breakdown": {
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  {
   "verse": "9.13",
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   "score": 0.9088,
   "feature_breakdown": {
    "cosine": 0.8588,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.7227,
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  {
   "verse": "10.3",
   "type": "lemma-family resonance",
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   "feature_breakdown": {
    "cosine": 0.8422,
    "theme_graph": 0.0,
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  },
  {
   "verse": "7.19",
   "type": "shared-vocabulary echo",
   "score": 0.8932,
   "feature_breakdown": {
    "cosine": 0.8532,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.2554,
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   "verse": "7.15",
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   "score": 0.8897,
   "feature_breakdown": {
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    "vocative": 0.0,
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    "lemma_overlap": 10.0442,
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  {
   "verse": "5.29",
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   "feature_breakdown": {
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   "verse": "4.6",
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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_9.11",
    "anandgiri_9.11"
   ],
   "score": 0.5,
   "english_rendering": "Fools (mūḍha, those without viveka) disregard Me because they see only a human body (mānuṣī tanu) and miss the Supreme Reality (paraṃ bhāvam) — the ātman that is subtler than even ākāśa (space), the inner Self of all beings. Śaṅkara insists: the very ātman they inhabit IS what they fail to recognize in Me, making their contempt a wound they inflict on themselves. The great Īśvara of all bhūtas (bhūta-maheśvara) is not an external deity but their own Self — their avajñā (contempt) is therefore ignorance turned against its own ground."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.11",
    "vedantadeshika_9.11"
   ],
   "score": 0.5,
   "english_rendering": "Bhagavān — omniscient, true-of-resolve (satya-saṃkalpa), sole cause of all worlds, and supremely compassionate — assumed human form precisely so that every being could take refuge in Him; fools, blinded by their own accumulated pāpa-karma, mistake this act of boundless kāruṇya (compassion), audārya (generosity), sauśīlya (gracious condescension), and vātsalya (tenderness) for ordinary human birth. Rāmānuja's key word is sauśīlya: the Lord's willingness to associate with those far below His station is itself the paraṃ bhāvam (supreme mode) the mūḍhas cannot comprehend. Their contempt (tiraskāra) is thus a categorical failure to perceive divine grace as grace."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.11",
    "jayatirtha_9.11"
   ],
   "score": 0.5,
   "english_rendering": "The body Kṛṣṇa assumes merely appears human to the confused (mūḍhānāṃ mānuṣavat pratītāṃ tanum) — it is never actually a human body; Madhva grounds this in the Mokṣadharma citation: Nārāyaṇa the World-Creator is antaryāmin (inner controller) even within the five-element matrix, and His avatāra-forms — boar, man-lion, dwarf, human — were constituted at the first creation itself, not adopted later. The bhūta-maheśvara compound Madhva reads as 'He who is both the great Being (mahad bhūtam) and the Īśvara,' citing the Bāvhravya-śākhā of the Sāmaveda: beginningless, endless, supremely complete (anādy-anantaṃ paripūrṇa-rūpam). To mistake His form for ordinary humanity is not opinion but delusion born of severed relationship with Hari."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.11"
   ],
   "score": 0.5,
   "english_rendering": "Kṛṣṇa's mānuṣī tanu is not a concession to finitude but the direct self-expression of ānanda-mātra (pure bliss) — His hands, feet, face, and belly are themselves ānanda, not inert matter; Vallabha insists there is no deha-dehī distinction in Kṛṣṇa's svarūpa, so the body IS the Self and the Self IS the body, a single undivided ānanda-svarūpa free from inert-matter qualities. The fools (āsurādaya) lack access not because Kṛṣṇa is hidden but because they cannot receive prasāda — the unmediated gift of His self-disclosure as the Puṣṭi-mārga requires. Their acintya-māhātmya (inconceivable greatness) blindness is thus a grace-deficit, not merely an intellectual error."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.11"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara's commentary is terse and structurally clear: the mūḍhas ignore Kṛṣṇa precisely because the body He takes at the bhaktas' wish (bhakta-icchā-vaśāt) is composed of pure sattva (śuddha-sattva-mayī) yet appears in human shape — the external human form conceals the paraṃ bhāvam, the sarva-bhūta-maheśvara reality within. NOTE: Śrīdhara's commentary here is notably brief; no elaboration on the nature of the error beyond this structural point is preserved in the panel payload."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.11"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana holds both registers simultaneously: Kṛṣṇa is nitya-śuddha-buddha-mukta (eternally pure, aware, free) — ānanda-ghana (dense bliss), infinite, the ātman of all living beings — yet the mūḍhas, their inner instruments (antaḥkaraṇa) veiled by the delusion 'this is a mere man,' neither revere Him nor treat Him with the recognition He warrants as direct Īśvara. The bhrama (delusion) is double: they do not see the paramārthika tattva (ultimate reality) AND they miss the bhakty-anugraha (devotional grace) dimension that the human form was assumed to extend. Madhusūdana's synthesis: the ignorance of the jñāna-mārga and the ingratitude of the bhakti-mārga collapse into one failure — the covered antaḥkaraṇa that cannot receive the Lord's self-gift."
  }
 },
 "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": "परं भावम्",
   "role": "supporting",
   "other_verses_in_list": [
    "7.24"
   ]
  }
 ],
 "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": [
     "avajānanti: avajñā -> ava-√jñā",
     "mūḍhāḥ: muh -> √muh",
     "āśritam: āśri -> √āśri",
     "jānantaḥ: jñā -> √jñā"
    ]
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    "applied_at": "2026-05-08T01:56:15.062370Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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": [
  "What distinguishes avajñā (active contempt) from mere agnosticism about Kṛṣṇa's divinity — does the verse condemn those who simply do not know, or specifically those who see and dismiss?",
  "Madhva insists the form was 'never actually human' while Rāmānuja's sauśīlya depends on genuine divine condescension — can both positions hold, or do they foreclose each other's soteriology?",
  "If Vallabha is right that the mānuṣī tanu is already ānanda-mātra with no deha-dehī split, what does it mean to 'take refuge' in that form — is refuge possible in what is already undivided?",
  "Śaṅkara's punchline — 'their contempt wounds only themselves' — implies the Lord is unaffected; does bhakti theology (Rāmānuja, Śrīdhara) require that the Lord is actually affected by being disregarded, and if so how?",
  "The verse targets mūḍhas who see the human form and miss the paraṃ bhāvam — but bhaktas who also see only the human form and ARE devoted: is their love epistemically superior, or are they saved by a different faculty entirely?",
  "Madhusūdana's synthesis treats antaḥkaraṇa-coverage as the root cause — what śāstrīya (scriptural) or sādhana (practice) operation removes this coverage, and do the six schools agree on the mechanism?",
  "Given that Kṛṣṇa himself identifies this as a recurring pattern ('fools disregard Me'), what does this verse imply about the pedagogical function of the Gītā — is the text itself the corrective act?"
 ],
 "everyday_applications": {
  "advaita": "When someone you respect is ignored or belittled, notice whether your first perception is also the surface form — rank, appearance, social role. Śaṅkara's point: the avajñā the mūḍha directs at Kṛṣṇa is structurally identical to the avajñā we direct at any ātman we reduce to its external presentation. The Advaita sādhaka practices seeing paramārtha (ultimate reality) in the apparently ordinary — the human face as brahman-face — so that the error of 9.11 is unmade in perception, not just in philosophy.",
  "viśiṣṭādvaita": "Rāmānuja's sauśīlya cuts in both directions: the Lord condescends to associate with us; we are therefore called to the same gracious condescension toward those 'below' our station. Every act of service (kainkarya) toward a person we might otherwise overlook is a rehearsal of recognizing the divya-maṅgala-vigraha (auspicious divine form) in accessible guise. The devotee's discipline is gratitude for approachability — never taking the Lord's accessibility as proof of His ordinariness.",
  "dvaita": "Madhva's antaryāmin (inner controller) doctrine means Hari is structurally present and structurally different in every situation — never collapsed into the situation. Practically: do not mistake competence, charisma, or human authority for ultimate sovereignty; the Dvaita sādhaka maintains a clean ontological register: this person has value, this institution has authority, but neither IS Hari. The error of 9.11 is category-confusion; the correction is precise attribution of sovereignty to Nārāyaṇa alone.",
  "śuddhādvaita": "Vallabha's ānanda-mātra body means that sensory delight in Kṛṣṇa's form — color, movement, sound — is not a lesser gateway but the direct path; the mūḍha's error is precisely in treating the visible as merely visible, as inert matter. The Puṣṭi-mārga sādhaka is trained to receive the rasa (aesthetic-emotional essence) of the divine form as prasāda — not to look through it toward an abstract beyond, but to rest in the fullness of what is offered. Everyday implication: receive beauty as bhagavad-datta (given by Bhagavān), not as distraction.",
  "bhakti": "Śrīdhara's point is structural: the śuddha-sattva body assumed at the bhakta's desire means Kṛṣṇa's human-seeming form is a responsiveness, not a limitation. The practical implication for bhaktas: the form of the Lord you are drawn to — whether child, cowherd, teacher, king — is shaped by your own longing; honor that responsiveness by bringing your full attention rather than treating it as a consolation prize for those who cannot handle formless brahman.",
  "advaita-bhakti": "Madhusūdana's double register — ānanda-ghana ātman AND bhakty-anugraha vehicle — points to a practice of holding both simultaneously: in meditation, the formless infinite; in worship and relationship, the gracious particular form. The covered antaḥkaraṇa is cleared by both jñāna (recognition of the infinite) and bhakti (grateful reception of the particular) — letting either collapse into the other reproduces the mūḍha's error from the opposite side. Daily: do not use your non-dualism to avoid gratitude, and do not use your devotion to avoid clear seeing."
 },
 "primary_meaning": "Fools see only a human body and miss the supreme reality within, not knowing that Krishna is the great lord of all beings."
}