{
 "verse_id": "9.4",
 "mūla": {
  "devanāgarī": "मया ततम् इदं सर्वं जगद् अव्यक्त-मूर्तिना | मत्-स्थानि सर्व-भूतानि न चाहं तेष्व् अवस्थितः",
  "iast": "mayā tatam idaṃ sarvaṃ jagad avyakta-mūrtinā | mat-sthāni sarva-bhūtāni na cāhaṃ teṣv avasthitaḥ",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 4",
  "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": "tatam",
   "lemma": "√tan",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ततम्"
  },
  {
   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "sarvam",
   "lemma": "sarva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्वम्"
  },
  {
   "surface_form": "jagat",
   "lemma": "jagant",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जगत्"
  },
  {
   "surface_form": "avyakta",
   "lemma": "avyakta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्यक्त"
  },
  {
   "surface_form": "mūrtinā",
   "lemma": "mūrti",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मूर्तिना"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "sthāni",
   "lemma": "stha",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थानि"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "bhūtāni",
   "lemma": "bhūta",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "मयि अन्तर्यामिणि स्थितानि, तत्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। एवमपि घटादिषु स्वकार्येषु मृत्तिकेव तेषु भूतेषु नाहमवस्थित आकाशवदसङ्गत्वात्।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भूतानि"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "teṣu",
   "lemma": "tad",
   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेषु"
  },
  {
   "surface_form": "avasthitaḥ",
   "lemma": "ava-√sthā",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": ", मूर्तवत् संश्लेषाभावेन आकाशस्यापि अन्तरतमो हि अहम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अवस्थितः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "9.5",
   "type": "next-verse continuation",
   "score": 0.9814,
   "feature_breakdown": {
    "cosine": 0.8214,
    "theme_graph": 10.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.113,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "7.13",
   "type": "lemma-family resonance",
   "score": 0.9051,
   "feature_breakdown": {
    "cosine": 0.8451,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 13.3438,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "9.29",
   "type": "cross-chapter thematic parallel",
   "score": 0.9034,
   "feature_breakdown": {
    "cosine": 0.8334,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.1753,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "10.39",
   "type": "lemma-family resonance",
   "score": 0.8987,
   "feature_breakdown": {
    "cosine": 0.8387,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.1753,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "6.30",
   "type": "shared-vocabulary echo",
   "score": 0.8961,
   "feature_breakdown": {
    "cosine": 0.8461,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.5529,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "9.24",
   "type": "cross-chapter thematic parallel",
   "score": 0.8951,
   "feature_breakdown": {
    "cosine": 0.8351,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.7218,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "6.31",
   "type": "cross-chapter thematic parallel",
   "score": 0.8929,
   "feature_breakdown": {
    "cosine": 0.8329,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.7533,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "10.20",
   "type": "cross-chapter thematic parallel",
   "score": 0.8894,
   "feature_breakdown": {
    "cosine": 0.8294,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.8223,
    "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_9.4",
    "anandgiri_9.4"
   ],
   "score": 0.5,
   "english_rendering": "By My transcendent nature — avyakta-mūrti (unmanifest form), beyond all sense-contact — this entire cosmos is pervaded, as space pervades a vessel without being the vessel. All beings from Brahmā down to a blade of grass rest in Me as their innermost ātman (self), for nothing can function in transactional reality that is self-less. Yet I do not abide in them the way a tangible object rests in a container — being asaṃsargi (unattached, contact-free), I am in truth even more interior to space than space itself; the relation is not ādheyatā (locative containment) but ātmatā (being the very self)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.4",
    "vedantadeshika_9.4"
   ],
   "score": 0.5,
   "english_rendering": "The entire cosmos of cit (sentient) and acit (insentient) is pervaded by Me as antaryāmin (inner regulator) whose svarūpa (true form) remains aprakāśita (unmanifest) to those it indwells — just as Bṛhadāraṇyaka Upaniṣad declares 'He who stands within the earth yet is unknown by the earth.' All beings are mat-stha (abiding in Me) in the sense that they stand as My śarīra (body), subject to My niyamana (governance) and utterly śeṣa (dependent-for-purpose) to Me as śeṣin (the principal). Yet I am not dependent on them — mat-sthitau taiḥ na kaścid upakāraḥ: they contribute nothing to My own standing."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.4",
    "jayatirtha_9.4"
   ],
   "score": 0.5,
   "english_rendering": "Madhva reads this verse as the pivot from indirect to aparokṣa (direct, unmediated) knowledge: the preceding verse named pratyakṣāvagama (direct realization) as the fruit of this jñāna, and now its content is declared — 'By Me is this all pervaded.' The question 'why then is He not seen?' is answered by avyakta-mūrti: Hari's form is not avyakta by nature but avyakta to the bound jīva (individual self), who remains forever ontologically distinct from Bhagavān even in liberation. The verse thus encodes both Hari's all-pervading lordship and the irreducible tāratamya (hierarchy of being) that is Dvaita's non-negotiable ground."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.4"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha locates the verse's avyakta not in mere transcendence but in Kṛṣṇa as kālātmā (time-soul) and the antaryāmin whose māhimya-rūpa (form of divine majesty) remains beyond bāhya-maryādā (the outer-boundary path) while also constituting adhyātma-svarūpa (the inner-self form) of every creature. The world pervaded is prākṛta-cit-acit (the formed cosmos of sentient and insentient), and that pervading is not cold metaphysics but the very expression of Kṛṣṇa's svecchā (free sovereign will) — the cosmos floats in the overflow of His prasāda (grace-power), which is why mat-stha carries a flavour of protected abiding, not mere ontological location."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.4"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara anchors the verse in the śruti-text 'tat sṛṣṭvā tad evānuprāviśat' (having created it, He entered into it): the Lord is kāraṇa-bhūta (the causal ground), and the cosmos is effect that has never left its cause — hence mat-sthāni, 'abiding in Me as in their material cause.' Yet even as clay pervades pots without being localised in any pot, He remains asaṅga (unattached) like ākāśa (space): the verse's concluding na cāham teṣv avasthitaḥ is explained by ākāśa-vad asaṅgatvāt — because He is contact-free like space, even full pervasion involves no constraint or conditioning of His nature."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.4"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana reads the verse's two halves as two levels of a non-dual ontology: the cosmos is mad-ajñāna-kalpita (projected by superimposition upon Me as adhiṣṭhāna, the substratum), and I pervade it as sat-rūpa and sphurana-rūpa (as being and as luminous self-manifestation) — exactly as a rope-fragment pervades all the illusory serpents superimposed upon it. The objection 'how can limited Vāsudeva pervade everything?' is dissolved by avyakta-mūrti: it is not this particular body but the svaprakāśa-advaya-caitanya (self-luminous non-dual consciousness) that pervades. The final na cāham teṣv avasthitaḥ then severs any reciprocal conditioning: kalpita and akalpita cannot stand in mutual relation, so the substratum is untouched by what appears within it."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अव्यक्त",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.25",
    "2.28",
    "7.24",
    "8.18",
    "8.21",
    "12.1",
    "12.3",
    "12.5",
    "13.5"
   ]
  },
  {
   "list": "स्थान",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "5.5",
    "8.22",
    "8.28",
    "9.5",
    "9.6",
    "9.16",
    "9.17",
    "9.18",
    "11.36",
    "15.7",
    "18.62"
   ]
  }
 ],
 "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": [
     "tatam: tan -> √tan",
     "avasthitaḥ: avasthā -> ava-√sthā"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.089883Z",
    "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": [
  "If Brahman pervades everything yet is conditioned by nothing, what practical difference does it make whether I frame my daily actions as 'done in Brahman' or 'done for Brahman' — and does that framing shift my psychology in ways that matter?",
  "The verse says beings rest in Kṛṣṇa but Kṛṣṇa does not rest in beings — is this an asymmetric relationship analogous to a program running on hardware that the program cannot modify? What does that say about the limits of creaturely agency?",
  "Śaṅkara and Rāmānuja both cite Bṛhadāraṇyaka Upaniṣad's antaryāmin passage for this verse but draw opposite conclusions (identity vs. inner-governorship) — what in the Sanskrit grammar or semantic field of 'avasthita' enables both readings to be simultaneously valid?",
  "If the cosmos is 'mat-stha' (resting in the Lord) while the Lord is avyakta (unmanifest), does this make inquiry into ultimate reality structurally more like dark-matter physics than ordinary empiricism — something whose effects are everywhere but whose nature is never directly observed?",
  "Vallabha reads mat-stha as 'protected abiding in prasāda' rather than mere metaphysical location — in what circumstances in a practitioner's life would the felt difference between these two readings become experientially significant?",
  "Madhusūdana's rope-serpent analogy maps the verse onto vivartavāda (appearance-without-causal-reality) — but Rāmānuja explicitly rejects this for pariṇāmavāda (real transformation) — which empirical observations about causation or consciousness would count as evidence for either school's position?",
  "Given that all six schools agree that 'beings rest in the Lord' while disagreeing radically on what that resting means, is there a minimal experiential claim — something like 'the ground of my existence is not exhausted by what I can observe of myself' — that survives all six readings and could serve as a school-neutral contemplative entry point?"
 ],
 "everyday_applications": {
  "advaita": "When frustration arises at work or in a relationship, pause and locate the asaṅga (non-attachment) quality of ākāśa: you, as witnessing awareness, are not actually inside the friction — the friction appears within you. Treat the next difficult meeting as a practice of holding the witness position without needing the situation to resolve before you feel whole.",
  "viśiṣṭādvaita": "In service to another person — caring for a parent, mentoring a student, doing organizational work — consciously locate the act within the śeṣa-śeṣin frame: you are a purposive limb of a larger whole whose governance (niyamana) you do not control. This shifts service from self-sacrifice to kainkarya (joyful participation), reducing the resentment that comes from expecting reciprocal dependence.",
  "dvaita": "When spiritual practice feels dry or when doubt arises about whether personal effort matters, Madhva's tāratamya (hierarchy) is stabilizing rather than diminishing: the jīva's distinctness from Hari is permanent and honored — you are not trying to dissolve into something, but to know and serve what is genuinely other. Let the otherness of Hari be a source of sustained attention rather than an obstacle.",
  "śuddhādvaita": "Vallabha's prasāda-frame makes ordinary enjoyment — a meal, a piece of music, a beautiful view — available as direct contact with Kṛṣṇa's svecchā rather than a distraction from it. The practice: receive each pleasure as an uninstructed gift (not earned, not caused by you) and let the unreasonable generosity of it register before you consume or move on. This is puṣṭi-sādhanā (nourishment-discipline) in real time.",
  "bhakti": "Śrīdhara's kāraṇa-bhūta framing supports a contemplative exercise in causation: for any situation or object in your life today, trace it back one causal layer, then another — not as intellectual analysis but as a felt sense that 'everything I see is an effect that has never fully left its cause.' The purpose is not to reach a terminus but to loosen the assumption that the present moment is self-sufficient and self-explanatory.",
  "advaita-bhakti": "Madhusūdana's rope-serpent analogy can be used when fear or anxiety reaches a physical level: the anxiety is real as appearance and should not be bypassed, but the substratum on which it appears — your capacity for consciousness itself — is not harmed by it. In practice: stay with the somatic reality of the anxiety (do not sublimate) while simultaneously noticing that the space in which the sensation arises is not itself contracted. This is advaya-caitanya (non-dual awareness) as a daily regulation tool, not a bypass."
 },
 "primary_meaning": "All of this universe is pervaded by Me in My unmanifest form; all beings abide in Me, yet I do not abide in them."
}