{
 "verse_id": "9.5",
 "mūla": {
  "devanāgarī": "न च मत्-स्थानि भूतानि पश्य मे योगम् ऐश्वरम् | भूत-भृन् न च भूत-स्थो ममात्मा भूत-भावनः",
  "iast": "na ca mat-sthāni bhūtāni paśya me yogam aiśvaram | bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 5",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "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": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "sthāni",
   "lemma": "stha",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थानि"
  },
  {
   "surface_form": "bhūtāni",
   "lemma": "bhūta",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [
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     "school": "advaita",
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     "witnesses": [
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      "anandgiri"
     ]
    },
    {
     "sense": "न घटादीनां जलादेः इव मम धारकत्वम्, कथम् मत्संकल्पेन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "पञ्चमहाभूतानि प्राणिजातानि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "बिभर्ति धारयतीति भूतभृत्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "परमार्थतो मयि न सन्ति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भूतानि"
  },
  {
   "surface_form": "paśya",
   "lemma": "paś",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "मे योगं युक्तिं घटनं मे मम ऐश्वरम् ईश्वरस्य इमम् ऐश्वरम्, योगम् आत्मनो याथात्म्यमित्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "मम ऐश्वरं योगम् अन्यत्र कुत्रचिद् असंभवनीयं मदसाधारणम् आश्चर्यं योगं पश्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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      "vedantadeshika"
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    {
     "sense": "मम विरुद्धधर्माश्रयमालोचय",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। मदीययोगमायावैभवस्यावितर्क्यत्वान्न विरुद्धं किंचिदित्यर्थः। अन्यदप्याश्चर्यं पश्येत्याह -- भूतेति। भूतानि बिभर्ति धारय",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    },
    {
     "sense": "पर्यालोचय",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पश्य"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "yogam",
   "lemma": "yoga",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मनो याथात्म्यमित्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "अन्यत्र कुत्रचिद् असंभवनीयं मदसाधारणम् आश्चर्यं योगं पश्य",
     "school": "viśiṣṭādvaita",
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      "vedantadeshika"
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   "surface_devanagari": "योगम्"
  },
  {
   "surface_form": "aiśvaram",
   "lemma": "aiśvara",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "ईश्वरस्य इमम् ऐश्वरम्, योगम् आत्मनो याथात्म्यमित्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इत्यनेनानन्यसाधारणत्वं फलितम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ऐश्वरम्"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "bhṛt",
   "lemma": "bhṛt",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भृत्"
  },
  {
   "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": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "sthaḥ",
   "lemma": "stha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थः"
  },
  {
   "surface_form": "mama",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मम"
  },
  {
   "surface_form": "ātmā",
   "lemma": "ātman",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मा"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "bhāvanaḥ",
   "lemma": "bhāvana",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भावनः"
  }
 ],
 "intertextual_panel": [
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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_9.5",
    "anandgiri_9.5"
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   "score": 0.5,
   "english_rendering": "Śaṅkara opens with a brisk marvel: beings — from Brahmā downward — do not truly reside in Me, for residence implies contact, and the Unattached (asaṅga) cannot be touched, as the Bṛhadāraṇyaka declares 'asaṅgo na hi sajjate' (BU 3.9.26). Behold My aiśvara-yoga (divine self-coherence): I bear all beings — bhūta-bhṛt — yet remain unstained because, as established above, My ātmā neither inhabits nor is conditioned by any aggregate. The phrase 'mama ātmā' is spoken by ordinary convention (loka-buddhi-anusāra), not because the Self has another self; the superimposition of ahaṅkāra onto the body-cluster is the world's mistake, not the truth."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.5",
    "vedantadeshika_9.5"
   ],
   "score": 0.5,
   "english_rendering": "Rāmānuja insists that beings do not stand in Me as a pot stands in water — My sustaining is not physical containment but the working-out of My sovereign resolve (mat-saṅkalpa). Behold the yoga that belongs to Īśvara alone and is inconceivable anywhere else: I am bhūta-bhṛt, the sole upholder, yet no creature repays Me the slightest service — My sustaining is pure grace, not transaction. My ātmā — My mano-maya-saṅkalpa itself — is bhūta-bhāvana, the one who makes beings arise, holds them in being, and governs them; their existence, movement, and dissolution all hinge on My will."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.5",
    "jayatirtha_9.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhva draws the key Mahābhārata distinction: though beings abide in Me, they do not touch Me as objects resting on earth touch its surface — the Mokṣadharma says 'na dṛśyaś cakṣuṣā cāsau na spṛśyaḥ sparśanena ca' (MB 12.339.21), and again 'saṃjñā-saṃjñaḥ' (MB 12.338.47). The body-world is sustained by Hari's absolute independent will; the jīva and jagat are eternally real but utterly dependent — their bhāvanā (flourishing) arises entirely from the Lord's mahāvibhūti (supreme glory-body), never from any power inherent in themselves."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.5"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha unfolds a double meaning: in the first reading, bhūtāni rest in Me as name-form-consciousness-action resting in their substratum (astibhātipriyatva — 'it is, it shines, it is dear'), the akṣara sarva-antaryāmin; in the second, mат-sthāni simply means their continued existence is My-dependent. My glory is acintya (inconceivable): My mano-maya-saṅkalpa alone is empowered to enact all — this is the yoga-māyā spoken of elsewhere. My ātmā, the akṣara that surpasses both kṣara and akṣara, is bhūta-bhāvana — nurturer and governor — and remains nirlepa (unstained), bearing all contradictory dharmas simultaneously, untouched by anything It sustains."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Śrīdhara first defends consistency: the seeming contradiction — pervasive yet uncontained — dissolves before the aiśvara-yoga, the matchless artistry of making the impossible cohere (aghaṭita-ghaṭana-cāturya). He then draws the life-analogy: a jīva bears and sustains its body yet, through ahaṅkāra, clings to it; I bear and sustain all beings yet remain unstained because I am nirāhaṅkāra (without ego-appropriation). Bhūta-bhṛt is the upholder, bhūta-bhāvana is the nourisher — both functions operate from utter non-attachment, the signature of My own svarūpa."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Madhusūdana begins with a striking parallel: just as motion and reflection are imagined onto the sun standing still in the sky, so beings are imaginatively projected onto Me — they do not truly exist in Me in any ultimate sense. He asks Arjuna to shed ordinary human cognition (prākṛtī manuṣya-buddhi) and behold the māyāvin's incomprehensible power. My ātmā is sac-cid-ānanda-ghana, asaṅga-advaita-svarūpa — the phrase 'mama ātmā' is a figurative genitive like 'rāhoḥ śiraḥ' (Rāhu's head), pointing by convention only; in reality, as one who is both abhinna-nimitta (undivided efficient cause) and upādāna (material cause), My Self is the dream-witness — apparently related to Its own projections, but never truly so."
  }
 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 "so_what_questions": [
  "If even the entire universe does not truly 'reside' in Kṛṣṇa the way a pot resides in water, what does it mean for any created thing to be said to exist at all — and what practical import does this have for how we hold our own experiences?",
  "Kṛṣṇa says 'pashya' (behold) — why is the recognition of this paradox (upholding without contact) framed as something to be seen rather than merely asserted?",
  "The verse pairs bhūta-bhṛt (sustainer) with bhūta-bhāvana (nurturer/generator) — what is the difference between sustaining existence and actively making beings flourish, and which do devotees most depend on?",
  "Śaṅkara invokes 'loka-buddhi' (conventional understanding) to explain 'mama ātmā' — when is conventional language a useful bridge and when does it become a trap for the student?",
  "Madhva grounds transcendence in Mahābhārata cross-references rather than philosophical argument alone — what does that method reveal about the epistemic authority structure of Dvaita?",
  "If My saṅkalpa (resolve) alone sustains all beings without any reciprocal benefit (Rāmānuja: 'na kaścid upakāraḥ'), what does pure grace — unearned and non-transactional — demand of the one who receives it?",
  "Vallabha distinguishes two readings of 'mat-sthāni' — substratum-presence versus dependency — and these two readings generate very different sādhanā (spiritual practice). Which reading is more actionable for a practitioner, and why?"
 ],
 "everyday_applications": {
  "advaita": "When you feel overwhelmed by responsibility — a project, a relationship, a body — recall that the Self (ātmā) that witnesses all of it is structurally asaṅga (unattached), like the sun that lights a room without touching the furniture. You can hold burdens without being held by them; drop the superimposed ahaṅkāra and see that the one carrying is never itself carried away.",
  "viśiṣṭādvaita": "Every act of care you perform — feeding a child, nursing a patient, mentoring a student — is an image of Bhagavān's own bhūta-bhāvana: nourishing without needing return. Practice one act of service today with zero expectation of acknowledgment, not as self-discipline but as conscious participation in the Lord's sovereign grace already flowing through you.",
  "dvaita": "Acknowledge radical dependence clearly: your next breath, your next thought, your capacity to even frame a decision — none of it originates in you. This is not self-deprecation; it is honest accounting. Let that clarity dissolve the anxiety of self-reliance and re-orient every effort as an offering to Hari who alone is truly bhūta-bhṛt.",
  "śuddhādvaita": "Treat every moment of beauty, coherence, or unexpected joy as Kṛṣṇa's acintya-yoga (inconceivable power) manifesting in the particular. When contradictions coexist — strength and tenderness, loss and peace — resist flattening one side. Vallabha's nirlepa (unstained) Lord holds all contradictions; so too can you, if you receive each moment as prasāda (grace-gift) rather than forcing resolution.",
  "bhakti": "Śrīdhara's analogy: the jīva sustains its body with ahaṅkāra-attachment and therefore suffers when the body suffers. Practice one day of physical care — exercise, food, rest — done with full attention but without self-identification ('this is my performance'). Observe whether the quality of care rises or falls when ego-appropriation is suspended.",
  "advaita-bhakti": "Madhusūdana's dream-witness image: you are the dreamer who appears to be chased in the dream but wakes untouched. When a difficult emotion — grief, anger, fear — arises today, try for even thirty seconds to occupy the witness position: not suppressing the emotion, not dramatizing it, simply noting 'this is arising in awareness.' The sac-cid-ānanda-ghana ātmā is already that witness; the practice is remembering."
 },
 "primary_meaning": "Beings do not reside in me, yet behold my sovereign power: I uphold all beings without dwelling among them, and my self, source and nourisher of all, is untouched by anything it sustains."
}