{
  "verse_id": "11.1",
  "mūla": {
    "devanāgarī": "मद्-अनुग्रहाय परमं गुह्यम् अध्यात्म-संज्ञितम् | यत् त्वयोक्तं वचस् तेन मोहो ऽयं विगतो मम",
    "iast": "mad-anugrahāya paramaṃ guhyam adhyātma-saṃjñitam | yat tvayoktaṃ vacas tena moho 'yaṃ vigato mama",
    "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 1",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "mad",
      "lemma": "mad",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मद्"
    },
    {
      "surface_form": "anugrahāya",
      "lemma": "anugraha",
      "grammar": "dative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनुग्रहाय"
    },
    {
      "surface_form": "paramam",
      "lemma": "parama",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परमम्"
    },
    {
      "surface_form": "guhyam",
      "lemma": "guhya",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गुह्यम्"
    },
    {
      "surface_form": "adhyātma",
      "lemma": "adhyātma",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अध्यात्म"
    },
    {
      "surface_form": "saṃjñitam",
      "lemma": "saṃjñita",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संज्ञितम्"
    },
    {
      "surface_form": "yat",
      "lemma": "yad",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "tvayā",
      "lemma": "tvad",
      "grammar": "instrumental singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वया"
    },
    {
      "surface_form": "uktam",
      "lemma": "√vac",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उक्तम्"
    },
    {
      "surface_form": "vacaḥ",
      "lemma": "vacas",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वचः"
    },
    {
      "surface_form": "tena",
      "lemma": "tad",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तेन"
    },
    {
      "surface_form": "mohaḥ",
      "lemma": "moha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मोहः"
    },
    {
      "surface_form": "ayam",
      "lemma": "idam",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अयम्"
    },
    {
      "surface_form": "vigataḥ",
      "lemma": "vi-√gam",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विगतः"
    },
    {
      "surface_form": "mama",
      "lemma": "mad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मम"
    }
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      "verse": "18.73",
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      "verse": "18.55",
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    {
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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_11.1",
        "anandgiri_11.1"
      ],
      "score": 0.5,
      "english_rendering": "The word you spoke for my benefit — 'mad-anugrahāya' (for my grace) — was the supreme secret designated 'adhyātma' (pertaining to the ātman): namely, the discrimination between ātman and anātman. By that word alone, this moha (nescience manifesting as avidyā-born misidentification) has departed from me. Śaṅkara specifies: moha here is aviveka-buddhi — the intellect that fails to distinguish the changeless witness from the changing body-mind aggregate. The word operated not by giving new information but by dissolving the superimposition (adhyāsa) that was never real.",
      "divergence_note": "Śaṅkara: 'mohaḥ ayaṃ aviveka-buddhiḥ apagataḥ' — this moha is the intellect-of-non-discrimination, and it has departed. Source: panel_commentary_devanagari."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_11.1",
        "vedantadeshika_11.1"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna speaks: *dehātmābhimāna* (the conceit 'I am the body') is the form of the *moha* by which I was deluded — *dehātmābhimānarūpamohena mohitasya mama*. The entire teaching from *na tv evāhaṃ jātu nāsam* (BG 2.12) through *tasmād yogī bhavārjuna* (BG 6.46), spoken *anugrahaikaprayojanāya* — with grace as sole purpose — is *paramaṃ guhyam*, supremely secret, and *adhyātmasaṃjñitam*, designated as pertaining to the *ātman*, because it abides in the *ātman* as its subject-matter (*ātmani vaktavyam*). By that word, *ayaṃ mama ātmaviṣayo mohaḥ sarvo vigataḥ dūrato nirastaḥ* — this *moha* of mine concerning the self, every part of it, has gone, cast away to a distance. Vedānta Deśika glosses *vigataḥ* with its prefix as signifying *savāsanaṃ niḥśeṣavināśa* — destruction without remainder, root and residue both gone — and the further phrase *dūrataḥ* as indicating that even the *saṃskāra* (latent impression) is repudiated, *apunaraṅkuram vinaṣṭam*, destroyed so as never to sprout again. The *paramaśabda* qualifying *guhyam* is read against BG 10.38 (*maunaṃ caivāsmi guhyānām*) to mark a higher secrecy, consistent with the *guhyatama-bhaktiyoga* that forms the culmination of the middle six chapters.",
      "divergence_note": "Rāmānuja: *anugrahaikaprayojanāya ... ayaṃ mama ātmaviṣayo mohaḥ sarvo vigataḥ dūrato nirastaḥ*. Deśika extends: *savāsanaṃ niḥśeṣavināśa* and *apunaraṅkuram vinaṣṭam* — the saṃskāra itself is annihilated, not merely the active confusion. The *paramaśabda* is read as marking supersession of the *guhyatva* cited at 10.38. Source: panel_commentary_devanagari."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_11.1",
        "jayatirtha_11.1"
      ],
      "score": 0.5,
      "english_rendering": "*Mad-anugrahāya paramaṃ guhyam adhyātma-saṃjñitam | yat tvayoktaṃ vacas tena moho 'yaṃ vigato mama* — Arjuna declares that the *moha* (delusion) which had seized him is now gone, dispersed by Kṛṣṇa's speech given out of *anugraha* (grace) toward him. In Madhva's reading, as preserved through Jayatīrtha's expansion, *adhyātma-saṃjñita* (designated as pertaining to the *ātman*'s own nature) is not merely a label of profundity but a pointer to *svarūpa-sthiti* — the *jīva*'s established, eternally *paratantra* (dependent) nature. The supreme secret disclosed in chapters two through ten culminated at 10.42 in Kṛṣṇa's declaration *viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat* — the whole world sustained by a single fragment of his being — which is *vyāpta-upāsana* (meditation on pervasive lordship) stated only in brief. Brief statement does not yet admit stable *dhyāna* (meditation), because the mind cannot mount what it has not thoroughly apprehended. Chapter eleven now supplies, through Arjuna's actual vision, the expanded *svarūpa-sthiti* of that pervasive form — not a *māyā*-constructed apparition projected and dissolved, but the Lord's own *svatantra* (independently real, self-sufficient) sovereign form disclosed to a *paratantra jīva* capable only of dependent witness, never of identity. The *pañca-bheda* (five-fold real distinction) between Lord and *jīva* is not relaxed by the vision; it is confirmed by it: the *jīva* sees, the Lord is seen, and the *bheda* (real distinction) between seer and seen stands as the very structure of the revelation.",
      "divergence_note": "Madhva's bhāṣya (*yathā śrute dhyānaṃ śakyaṃ tathā svarūpasthitir anenādhyāyenocyate*) is a single functional sentence naming the chapter's purpose. Jayatīrtha's *Nyāya-sudhā* elaborates: the brevity of 10.42's *vyāpta-upāsana* left the form insufficiently apprehended for real meditation, so chapter eleven supplies the full *svarūpa-sthiti* through extended vision; and *svarūpa-grahaṇa* explicitly rejects the reading that the Viśvarūpa was constructed by *māyā* and then dissolved. The doctrinal weight on *paratantra*-*jīva* as dependent witness and on *pañca-bheda* as the structure of vision, rather than its negation, draws on those explicit Jayatīrtha moves.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_11.1"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads Arjuna's gratitude in three registers simultaneously: maryādā (the teaching bounded by scripture, 'ahaṃ sarvasya prabhavaḥ' BG 10.8), puṣṭi (the teaching as Bhagavān's own self-disclosing prasāda beyond maryādā), and their mixture. The moha removed was specifically 'aiśvarya-ajñāna-rūpa' — ignorance of Kṛṣṇa's full aiśvarya (sovereign splendour). Hearing the word sufficed for moha-removal, but seeing the form is still desired — hence the request that follows. Vallabha marks: 'māhātmya-nirūpakaṃ vākyam eva te śrutaṃ, na tu tathā svarūpaṃ dṛṣṭaṃ tavetiIt has been heard but not yet seen.",
      "divergence_note": "Vallabha: 'mam gato mohaḥ aiśvaryājñānarūpaḥ ... māhātmyanirūpakaṃ vākyameva te śrutaṃ na tu tathā svarūpaṃ dṛṣṭaṃ.' Source: panel_commentary_devanagari."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_11.1"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī opens with a benedictory śloka: Hari, out of supreme compassion (kṛpayā parayā), having proclaimed the glory of his vibhūtis, now showed Arjuna — who desired to see — the viśvarūpa. Arjuna's moha was specifically 'ahaṃ hantā ete hanyanta' — the error of identifying the ātman as doer and as slayer, the very confusion targeted from BG 2.11 onward. The word spoken was 'paramārthanisṭha' (grounded in ultimate truth) and 'adhyātma-saṃjñita' as athma-anātma-viveka-viṣaya (the subject-matter of discriminating self from non-self). Moha has 'vinaṣṭa' — not merely weakened but destroyed.",
      "divergence_note": "Śrīdhara: 'mam ayaṃ mohaḥ ahaṃ hantā ete hanyanta ityādilakṣaṇo bhhramo vigato vinaṣṭaḥ ātmanaḥ kartṛtvādyabhāvokteh.' HTML artifacts present in payload data stripped; Sanskrit content used directly. Source: panel_commentary_devanagari."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_11.1"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana opens with a maṅgalācaraṇa verse to his guru Kāśirāja, then characterises the teaching received as 'tvam-padārtha-pradhāna' — centred on the meaning of the 'tvam' (thou) in the mahāvākya 'tat tvam asi.' The moha removed was 'nānāvidhaviparyāsa-lakṣaṇa' — manifold inversions of understanding — and crucially it was 'anubhava-sākṣika': witnessed by direct experience, not merely by inferential acceptance. Madhusūdana quotes the range: from 'aśocyān anvaśocas tvam' (BG 2.11) through the sixth chapter. The removal was total ('vinaṣṭa') because the teaching was 'paramakāruṇikena sarvajñena' — by the supremely compassionate and omniscient one, i.e. Kṛṣṇa as both jñāna-guru and beloved Bhagavān.",
      "divergence_note": "Madhusūdana: 'mam anubhavasākṣiko vigato vinaṣṭo moḥaḥ ayaṃ nānāvidhaviparyāsalakṣaṇaḥ ... tvampadārtthapradhānaṃ yat tvayā paramakāruṇikena sarvajñenoktaṃ vacaḥ.' Source: panel_commentary_devanagari."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [],
  "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": [
          "uktam: vac -> √vac",
          "vigataḥ: vigam -> vi-√gam"
        ]
      }
    ]
  },
  "so_what_questions": [
    "What is the difference between moha being 'vigata' (departed) and moha being 'vinaṣṭa' (destroyed) — and why do different commentators use each term?",
    "Arjuna says the teaching was 'mad-anugrahāya' (for my grace) — does this make the Gītā's teaching a private transmission or a universal scripture, and how do the schools adjudicate this?",
    "The verse credits 'vacas' (word / speech) alone for removing moha — what does each school say about the epistemic mechanism: is it śabda-pramāṇa (verbal testimony as valid means of knowledge), direct inference, or something else?",
    "How does 'adhyātma-saṃjñita' (designated as adhyātma) function as a category? Is adhyātma equivalent to ātma-jñāna, or does it include more?",
    "If Arjuna's moha is already gone at 11.1, what is the function of the remaining sixteen chapters — maintenance, deepening, or something structurally different?",
    "Vallabha distinguishes 'heard' from 'seen' (śruta vs dṛṣṭa) as two different thresholds of knowing. Is this a cognition distinction, a grace-level distinction, or a devotional-maturity distinction?",
    "Rāmānuja specifies that the moha was 'deha-ātmābhimāna-rūpa' (of the form of body-as-self conceit) — is the body-self confusion the root moha, or merely one expression of it?"
  ],
  "everyday_applications": {
    "advaita": "When a clear explanation — a teacher's precise words, a book's well-argued paragraph — suddenly dissolves a confusion you have carried for years, notice that the dissolving happened not because you learned a new fact but because the superimposition collapsed. This is the adhyātma mechanism: aviveka-buddhi departs when viveka is allowed in. The practical implication: don't stockpile more information when moha persists — find the one word that addresses the actual confusion.",
    "viśiṣṭādvaita": "In a relationship where you feel genuine gratitude for another's guidance, Rāmānuja's framing is useful: the entire arc of teaching — not just the memorable lines — was 'anugrahaikaprayojana,' grace as its sole purpose. When you acknowledge a mentor, acknowledge the full scope of what was given, not just the peak moments. And recognize that the moha removed was specifically about your own nature in relation to another — 'ātmaviṣaya moha' — not abstract metaphysical confusion.",
    "dvaita": "Madhva's minimal comment points forward: the purpose of removing moha is to enable clear meditation on svarūpa-sthiti — what you actually are, in your own distinct nature, not what you've imagined yourself to be. Practically: when confusion about your identity clears, don't stay in the relief of clarity — use it as the ground for directed contemplation of your actual nature and your actual relationship to what is greater than you.",
    "śuddhādvaita": "Vallabha's distinction between heard and seen applies to any deep understanding: you can intellectually grasp a principle (śruta) and still feel the pull to encounter it directly, face-to-face (dṛṣṭa). When you notice that gap — 'I understand this but haven't yet lived it' — that is not a failure of understanding. It is Arjuna's exact condition at 11.1, and the right response is to ask for the deeper encounter, not to pretend the hearing was sufficient.",
    "bhakti": "Śrīdhara's framing of the moha as specifically 'ahaṃ hantā' — 'I am the doer, I am the destroyer' — locates the practical confusion: we suffer most not from abstract metaphysical error but from mislocating agency. The word that removes this moha in ordinary life is any clear perception that the action proceeding through you is not ultimately authored by you. This is not passivity — it is the corrective to the doer-conceit that generates guilt, pride, and reactive decision-making.",
    "advaita-bhakti": "Madhusūdana's phrase 'anubhava-sākṣika' — witnessed by direct experience — is the standard that matters. It is not enough to assent to a teaching intellectually. The moha is gone only when something in you has directly experienced the departure. In practice: when a piece of wisdom lands differently on re-reading than it did the first time — when it moves from proposition to recognition — that is the anubhava-sākṣika threshold. The Kṛṣṇa of Madhusūdana is both the argument and the witness; the teaching that removes moha is both logically precise and devotionally alive."
  },
  "primary_meaning": "The supreme secret you spoke to me out of grace, the teaching called knowledge of the self, has swept this delusion of mine away."
}