{
 "verse_id": "9.8",
 "mūla": {
  "devanāgarī": "प्रकृतिं स्वाम् अवष्टभ्य विसृजामि पुनः पुनः | भूत-ग्रामम् इमं कृत्स्नम् अवशं प्रकृतेर् वशात्",
  "iast": "prakṛtiṃ svām avaṣṭabhya visṛjāmi punaḥ punaḥ | bhūta-grāmam imaṃ kṛtsnam avaśaṃ prakṛter vaśāt",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 8",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "prakṛtim",
   "lemma": "prakṛti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतिम्"
  },
  {
   "surface_form": "svām",
   "lemma": "sva",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति श्लोकेन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्वाम्"
  },
  {
   "surface_form": "avaṣṭabhya",
   "lemma": "avaṣṭambh",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "वशीकृत्य विसृजामि पुनः पुनः प्रकृतितो जातं भूतग्रामं भूतसमुदायम् इमं वर्तमानं कृत्स्नं समग्रम् अवशम् अस्वतन्त्रम्, अविद",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अष्टधा परिणमय्य इमं चतुर्विधं देवतिर्यङ्मनुष्यस्थावरात्मकं भूतग्रामं मदीयाया मोहिन्याः गुणमय्याः प्रकृतेः वशात् अवशं पु",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अवष्टभ्य"
  },
  {
   "surface_form": "visṛjāmi",
   "lemma": "vi-√sṛj",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "पुनः पुनः प्रकृतितो जातं भूतग्रामं भूतसमुदायम् इमं वर्तमानं कृत्स्नं समग्रम् अवशम् अस्वतन्त्रम्, अविद्यादिदोषैः परवशीकृ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "।एवं तर्हि विषमसृष्ट्यादीनि कर्माणि नैर्घृण्याद्यापादनेन भगवन्तं बध्नन्ति इति, अत्र आह --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "। प्रकृत्या विसर्जनात्तद्वशादवशम्। अनेन मयैव स्वेच्छया कृतोऽयं प्रकृतिद्वारात्मविभागः नान्येन कृत इति सूच्यते। प्राचीनकर",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विसृजामि"
  },
  {
   "surface_form": "punar",
   "lemma": "punar",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुनर्"
  },
  {
   "surface_form": "punar",
   "lemma": "punar",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुनर्"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "grāmam",
   "lemma": "grāma",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ग्रामम्"
  },
  {
   "surface_form": "imam",
   "lemma": "idam",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इमम्"
  },
  {
   "surface_form": "kṛtsnam",
   "lemma": "kṛtsna",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कृत्स्नम्"
  },
  {
   "surface_form": "avaśam",
   "lemma": "avaśa",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अवशम्"
  },
  {
   "surface_form": "prakṛteḥ",
   "lemma": "prakṛti",
   "grammar": "genitive feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृतेः"
  },
  {
   "surface_form": "vaśāt",
   "lemma": "vaśa",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "स्वभाववशात्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अवशं पुनः पुनः काले काले विसृजामि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "वशात्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "9.7",
   "type": "next-verse continuation",
   "score": 0.9568,
   "feature_breakdown": {
    "cosine": 0.8728,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.07,
    "lemma_overlap": 15.1012,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "4.6",
   "type": "cross-chapter thematic parallel",
   "score": 0.9257,
   "feature_breakdown": {
    "cosine": 0.8492,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.1322,
    "lemma_overlap": 10.2788,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "9.13",
   "type": "thematic-cluster continuation",
   "score": 0.9011,
   "feature_breakdown": {
    "cosine": 0.8503,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0544,
    "lemma_overlap": 5.8086,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "7.5",
   "type": "cross-chapter thematic parallel",
   "score": 0.9007,
   "feature_breakdown": {
    "cosine": 0.8367,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.07,
    "lemma_overlap": 7.1652,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "7.4",
   "type": "cross-chapter thematic parallel",
   "score": 0.8969,
   "feature_breakdown": {
    "cosine": 0.846,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0544,
    "lemma_overlap": 6.3932,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "3.33",
   "type": "long-distance thematic echo",
   "score": 0.8956,
   "feature_breakdown": {
    "cosine": 0.8516,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.07,
    "lemma_overlap": 5.0366,
    "stem_prefix": 2.0
   }
  },
  {
   "verse": "9.10",
   "type": "thematic-cluster continuation",
   "score": 0.8953,
   "feature_breakdown": {
    "cosine": 0.8444,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0544,
    "lemma_overlap": 8.6564,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "13.19",
   "type": "cross-chapter thematic parallel",
   "score": 0.8944,
   "feature_breakdown": {
    "cosine": 0.8504,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.07,
    "lemma_overlap": 4.7709,
    "stem_prefix": 2.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_9.8",
    "anandgiri_9.8"
   ],
   "score": 0.5,
   "english_rendering": "Seizing My own prakṛti (primal nature) — rendering it utterly subservient — I project this entire multitude of beings again and again. They are avasha (without independent will), driven by the force of prakṛti's guṇas, bound by avidyā (ignorance) and its derivatives. The Lord here pre-empts the charge of partiality: the asymmetry in creation arises from beings' own prior karma, not from any bias in the witness-consciousness that merely oversees the projection.",
   "divergence_note": "Śaṅkara: 'avashim asvantantram, avidyādidoṣaiḥ paravashīkṛtam' — the host is unfree, made other-dependent by the fault-cluster of ignorance."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.8",
    "vedantadeshika_9.8"
   ],
   "score": 0.5,
   "english_rendering": "Grasping My own prakṛti — which undergoes eight-fold transformation — I emit again and again, in each cosmic age, this fourfold host of beings (gods, animals, humans, plants), all rendered avasha (helpless) through the influence of My mohinī (bewildering) material nature. The inequality of creation is not cruelty: beings arrive already shaped by accumulated karma; Bhagavān merely facilitates the field their past actions have earned.",
   "divergence_note": "Rāmānuja: 'madīyāyā mohinīyāḥ guṇamayyāḥ prakṛteḥ vashāt avashim' — 'avasha' here is the direct consequence of falling under the sway of Bhagavān's own mohinī-prakṛti."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.8",
    "jayatirtha_9.8"
   ],
   "score": 0.5,
   "english_rendering": "Though possessed of infinite, inexhaustible power, the Supreme Hari grasps prakṛti as a man of great ability might lean on a staff — lightly, playfully — to walk. He creates not because He lacks or requires, but in pure sovereignty. Beings are avasha (subject to prakṛti's sway) through His māyā; He Himself is never so. The śruti declares it: 'Parā asya śaktiḥ vividhaiva śrūyate' — His supreme power is manifold and undiminished anywhere.",
   "divergence_note": "Madhva: 'prākṛtyavaṣṭambhas tu yathā kaścit samartho'pi pādena gantuṃ līlayā daṇḍam avaṣṭabhya gacchati' — the analogy of the able man using a staff as sport, not crutch."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.8"
   ],
   "score": 0.5,
   "english_rendering": "This prakṛti is of the very essence of Bhagavān — His own yoga-śakti (power of divine union), called māyā because it deludes through guṇas. Taking this nature as His own, like a husband taking his beloved, Kṛṣṇa joyfully emits again and again the entire fourfold multitude — through each Prajāpati — that had been absorbed at dissolution. The division into individual selves through prakṛti is Kṛṣṇa's own free act of will; no other agent creates this world-play.",
   "divergence_note": "Vallabha: 'bhāryām ivopādāya prekṣayābhyupetya' — prakṛti embraced as spouse, emission as the intimate act of a sovereign-beloved."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.8"
   ],
   "score": 0.5,
   "english_rendering": "Though unattached and immutable, Kṛṣṇa is asked: how then do You create? He answers with two verses. Taking command of His own independent prakṛti, He emits again and again this entire fourfold multitude — which at dissolution had merged back — in varied forms, each being 'avasha' (unfree), driven not by Bhagavān's caprice but by the force of prior karma and the nature it has produced in each creature.",
   "divergence_note": "Śrīdhara: 'karmādiparavashim punaḥ punar vividham sṛjāmi — viśeṣeṇa sṛjāmīti vā' — special-creative force, detailed emission, karma as the proximate driver."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.8"
   ],
   "score": 0.5,
   "english_rendering": "Creation is not for Brahman's own enjoyment — the witness-consciousness has no enjoyership — nor for any other enjoyer, since there is no separate sentient being other than Īśvara Himself dwelling as all jīvas. Creation is māyāmaya (māyā-constituted): taking hold of His own māyā-prakṛti — that anirvachanīya (indescribable) power superimposed on Himself — and vivified by His own being and light, the Lord projects this phenomenal host again and again, as a dreamer projects a dream-world, by mere thought-construction (kalpanā-mātrena).",
   "divergence_note": "Madhusūdana: 'kalpanāmātreṇa svapnadṛg iva ca svapnaprapañcam' — creation equated with a dreamer's projection; māyā's two powers (āvaraṇa and vikṣepa) explicitly named."
  }
 },
 "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": "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",
    "9.10",
    "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": [
     "visṛjāmi: visṛj -> vi-√sṛj"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.093546Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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 all beings are avasha (without independent will), driven by the force of prakṛti and prior karma, in what sense is individual moral agency real — and does each school give a different answer?",
  "Śaṅkara raises the dharma/adharma objection within this verse: does unequal creation implicate God in injustice, and how do the six schools respectively resolve it?",
  "Madhva's staff-analogy insists Hari operates 'playfully' (līlayā) without dependence on prakṛti — how does this differ from Vallabha's spousal metaphor, and what does each say about the nature of divine freedom?",
  "Madhusūdana refuses to grant creation any purpose — not Bhagavān's enjoyment, not liberation — and calls it māyāmaya. If creation is a dream, what grounds ethical striving within it?",
  "Rāmānuja says 'mohinī prakṛti' renders beings avasha; Vallabha says prakṛti is Kṛṣṇa's yoga-śakti embraced as spouse. Is mohinī the same power seen from two angles, or a genuine doctrinal split?",
  "Śrīdhara offers 'vi-sṛjāmi' as possibly meaning 'specially create' (viśeṣeṇa) rather than 'release again.' How much weight does that morphological choice carry — and does it shift the verse's theological centre of gravity?",
  "Madhva imports Ṛgvedic citations ('Viṣṇor nu kaṃ vīryāṇi') to establish omnipotence. Does the verse itself require that external scriptural support, or does it stand self-sufficient — and what does the answer reveal about each school's hermeneutical method?"
 ],
 "everyday_applications": {
  "advaita": "When you feel pulled by habit, appetite, or anxiety into actions you did not consciously choose, practise identifying the pull as 'prakṛti's force' rather than 'my will.' This is not fatalism but a diagnostic: the witness who notices the pull is already not identical to it. The daily discipline is to lengthen the gap between impulse and response — that gap is the experiential foothold of sākṣī (witness-consciousness).",
  "viśiṣṭādvaita": "Each person you encounter — colleague, competitor, stranger — arrives with their particular nature and karma because Bhagavān's mohinī-prakṛti has shaped them so. The practice is to see them as members of Bhagavān's own fourfold emission, deserving seva (service) appropriate to their station. Your response to their helplessness is not contempt but kainkarya (loving service) — treating even difficult relationships as opportunities to act as an instrument of Bhagavān's providential care.",
  "dvaita": "Madhva's staff-analogy suggests that even in doing the ordinary — walking, working, managing — a realized worshipper of Hari acts with ease and non-grasping, as one who could do without the tool but uses it lightly. The daily practice is to notice when you are leaning hard on external supports (status, approval, possessions) versus when you act with the ease of one who holds them lightly. The difference in inner posture is the experiential correlate of Hari's 'playful' engagement with prakṛti.",
  "śuddhādvaita": "Vallabha's reading makes creation an act of Kṛṣṇa's intimate joy. If the cosmos is Kṛṣṇa's own world-play conducted with the delight of a sovereign-beloved, then your creative acts — raising a family, building a business, making art — participate in that same structure. The practice is to bring the quality of play and willing embrace (not anxious compulsion) to your daily making. Ask each morning: am I creating from delight or from fear? Puṣṭi-mārga begins where the answer starts shifting.",
  "bhakti": "Śrīdhara's emphasis on karma as the proximate driver of each creature's situation offers a practical check on blame: this person's difficulty, or yours, is the current-phase output of a long causal chain you did not fully author. The practice is to respond to adversity — your own or another's — with proportionate effort to change conditions, rather than moralistic condemnation. Bhakti's contribution is that Bhagavān superintends this chain; your role is to act well within it, not to resent its shape.",
  "advaita-bhakti": "Madhusūdana's dreamer-analogy is a contemplative tool for reducing the stickiness of both good fortune and catastrophe. When events feel unbearably weighty, recall the dreamer who, within the dream, fights and grieves — but from whose own light the whole drama is projected. This is not escapism; the dreamer still acts within the dream. The practice is to hold apparent urgency lightly enough that compassionate action becomes possible without being driven by existential terror."
 },
 "primary_meaning": "Seizing hold of my own nature, I send forth this entire multitude of beings again and again; they are helpless, swept along by the force of that nature itself."
}