{ "verse_id": "11.25", "mūla": { "devanāgarī": "दंष्ट्राकरालानि च ते मुखानि । दृष्ट्वैव कालानलसन्निभानि । दिशो न जाने न लभे च शर्म । प्रसीद देवेश जगन्निवास", "iast": "daṃṣṭrākarālāni ca te mukhāni | dṛṣṭvaiva kālānalasannibhāni | diśo na jāne na labhe ca śarma | prasīda deveśa jagannivāsa", "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 25", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "kasmāt", "lemma": "kasmāt", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कस्मात्" }, { "surface_form": "daṃṣṭrā", "lemma": "daṃṣṭra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दंष्ट्रा" }, { "surface_form": "karālāni", "lemma": "karāla", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [ { "sense": "विकृतानि ते तव मुखानि दृष्ट्वैव उपलभ्य कालानलसंनिभानि प्रलयकाले लोकानां दाहकः अग्निः कालानलः तत्सदृशानि कालानलसंनिभानि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कालानलः प्रलयाग्निस्तत्सदृशानि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "विकृतत्वेन भयंकराणि प्रलयकालानलसदृशानि", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "करालानि" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "te", "lemma": "tvad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ते" }, { "surface_form": "mukhāni", "lemma": "mukha", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [ { "sense": "दृष्ट्वैव उपलभ्य कालानलसंनिभानि प्रलयकाले लोकानां दाहकः अग्निः कालानलः तत्सदृशानि कालानलसंनिभानि मुखानि दृष्ट्वेत्येतत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "दृष्ट्वा दिशो न जाने सुखं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "दृष्ट्वा भयावेशेन दिशो न जानामि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "दृष्ट्वैव नतु तानि प्राप्य भयवशेन दिशः पूर्वापरादिविवेकेन न जाने", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "मुखानि" }, { "surface_form": "dṛṣṭvā", "lemma": "dṛś", "grammar": "conv", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दृष्ट्वा" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "kāla", "lemma": "kāla", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काल" }, { "surface_form": "anala", "lemma": "anala", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अनल" }, { "surface_form": "saṃnibhāni", "lemma": "saṃnibha", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संनिभानि" }, { "surface_form": "diśaḥ", "lemma": "diś", "grammar": "accusative feminine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दिशः" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "jāne", "lemma": "√jñā", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [ { "sense": "दिङ्मूढो जातः अस्मि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "सुखं च न लभे। जगतां निवास देवेश ब्रह्मादीनाम् ईश्वराणाम् अपि परममहेश्वरं मां प्रति प्रसन्नो भव यथा अहं प्रकृतिं गतो भवा", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। अतो न लभे च शर्म सुखं त्वद्रूपदर्शनेऽपि। अतो हे देवेश हे जगन्निवास, प्रसीद प्रसन्नो भव मां प्रति यथा भयाभावेन त्वद्दर्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "जाने" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "labhe", "lemma": "√labh", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "लभे" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "śarma", "lemma": "śarman", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [ { "sense": "सुखम्। अतः प्रसीद प्रसन्नो भव हे देवेश, जगन्निवास ।।येभ्यो मम पराजयाशङ्का या आसीत् सा च अपगता।,यतः --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "च सुखं न लभे", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "सुखं त्वद्रूपदर्शनेऽपि", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "शर्म" }, { "surface_form": "prasīda", "lemma": "pra-√sad", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "प्रसन्नो भव", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्रसन्नो भव मां प्रति यथा भयाभावेन त्वद्दर्शनजं सुखं प्राप्नुयामिति शेषः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रसीद" }, { "surface_form": "deveśa", "lemma": "deveśa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": ", जगन्निवास", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "ब्रह्मादीनाम् ईश्वराणाम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": ", तव मुखानि दृष्ट्वा भयावेशेन दिशो न जानामि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "हे जगन्निवास, प्रसीद प्रसन्नो भव मां प्रति यथा भयाभावेन त्वद्दर्शनजं सुखं प्राप्नुयामिति शेषः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "देवेश" }, { "surface_form": "jagan", "lemma": "jagant", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जगन्" }, { "surface_form": "nivāsa", "lemma": "nivāsa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "देवेश ब्रह्मादीनाम् ईश्वराणाम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "निवास" } ], "intertextual_panel": [ { "verse": "11.45", "type": "cross-chapter thematic parallel", "score": 0.9426, "feature_breakdown": { "cosine": 0.8526, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 19.6665, "stem_prefix": 6.0 } }, { "verse": "11.37", "type": "cross-chapter thematic parallel", "score": 0.9309, "feature_breakdown": { "cosine": 0.8409, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 21.0697, "stem_prefix": 7.0 } }, { "verse": "11.24", "type": "next-verse continuation", "score": 0.8984, "feature_breakdown": { "cosine": 0.8384, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.4866, "stem_prefix": 6.0 } }, { "verse": "4.8", "type": "shared-vocabulary echo", "score": 0.8981, "feature_breakdown": { "cosine": 0.8581, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.835, "stem_prefix": 4.0 } }, { "verse": "13.8", "type": "thematic-similarity", "score": 0.8974, "feature_breakdown": { "cosine": 0.8474, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.3281, "stem_prefix": 5.0 } }, { "verse": "16.4", "type": "shared-vocabulary echo", "score": 0.8965, "feature_breakdown": { "cosine": 0.8565, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.5439, "stem_prefix": 4.0 } }, { "verse": "6.13", "type": "lemma-family resonance", "score": 0.8959, "feature_breakdown": { "cosine": 0.8359, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.2799, "stem_prefix": 6.0 } }, { "verse": "8.10", "type": "lemma-family resonance", "score": 0.8931, "feature_breakdown": { "cosine": 0.8331, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.685, "stem_prefix": 6.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_11.25", "anandgiri_11.25" ], "score": 0.5, "english_rendering": "Arjuna, his discriminative faculty (viveka) overwhelmed, confesses that upon beholding Krsna's mouths terrible with fangs (damstra-karalani) — resembling the fire of dissolution (kala-nala) that incinerates worlds — he can no longer distinguish direction (digmudhah, 'direction-bewildered'). This disorientation is not moral weakness but the obliteration of the empirical ego-frame: the apparent knower who navigates space and seeks comfort (sarma) is itself a superimposition (adhyaropa) on pure Brahman. Sankara notes the fear dissolves the earlier anxiety about defeat — what Arjuna loses here is precisely the duality-sustaining self that made victory and loss intelligible.", "divergence_note": "Sankara: 'digmudhah jatah asmi — I have become direction-confused'; sarma = sukham; fear here dissolves the earlier paraja-yasanka (defeat-apprehension). Terse dialectical gloss on disorientation as ego-dissolution." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_11.25", "vedantadeshika_11.25" ], "score": 0.5, "english_rendering": "Arjuna witnesses the Bhagavan's mouths blazing like the fire at the end of a cosmic age (yuganta-kala-nala), instruments of the universal withdrawal (sarva-samhara) that is Narayana's own sovereign act — not chaos, but kriya (divine action) within Isvara's bodyhood of which all beings are modes (prakara). Ramanuja reads the plea 'prasida' as Arjuna recognizing that Bhagavan himself is the shelter within the terror: jagan-nivasa ('abode of the universe') means the universe rests inside him, so the only rescue from universal dissolution is surrender to its very ground. The devotee's disorientation is thus the entry-gate to complete prapatti.", "divergence_note": "Ramanuja: 'yugantakala-nala-vat sarva-samhare pravrtani'; 'jagan-nivasa' glossed as Brahman-as-inner-dweller; 'prasida' read as request to restore the devotee's natural (prakrti-gata) orientation toward the Lord." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_11.25", "jayatirtha_11.25" ], "score": 0.5, "english_rendering": "The verse captures Arjuna's utter smallness before Hari's sovereign reality: the jiva (individual self), eternally distinct and eternally dependent (paratantra), confronts the terrifying majesty of Vishnu and is helpless without divine grace. The fang-terrible mouths, like the fire of universal destruction, enact Hari's supreme independence (svatantrya) — he destroys not because destruction is imposed on him but because it is his own will. Arjuna's cry 'prasida' is the paradigm of the jiva's proper stance: petition, not self-rescue, because the jiva's rescue is wholly the Lord's to give.", "divergence_note": "Madhva left no direct commentary on this verse. Rendering is constructed from Madhva's doctrinal axioms: jiva-paratantrya, Hari-svatantrya, and the Dvaita reading of divine cosmic action as Vishnu's independent will." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_11.25" ], "score": 0.5, "english_rendering": "In Vallabha's Pustimarga, even Arjuna's terror is Krsna's lila-prasada (gracious play): the Beloved shows himself as all-consuming time-fire (kala-nala) not to punish but to reveal that nothing exists outside his own svarupa (essential nature). Arjuna's inability to find direction or comfort is the stripping of all supports except Krsna himself — the pedagogy of the burning-ground that leaves the devotee holding nothing but love. 'Prasida' is therefore not a plea from weakness but the natural cry of a soul who has been made ready, through terror, to receive the Lord's grace fully.", "divergence_note": "Vallabha left no direct commentary on this verse. Rendering is constructed from Pustimarga doctrinal principles: lila-prasada, svarupa-revelation, and bhakti-as-grace-received." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_11.25" ], "score": 0.5, "english_rendering": "Sridhara Svami, reading as the devotionally attuned philologist, focuses on the phenomenology of Arjuna's experience: the mouths (mukhani) studded with fangs (damstrabhi karalani) and resembling the fire of dissolution (pralay-agni) induce a bhaya-avesa (fear-possession) so total that Arjuna loses his spatial bearings (diso na janami) and all inner comfort (sarmam na labhe). The plea 'prasida' addressed to 'Devesha' and 'Jagan-nivasa' is the devotee's instinctive turn: when every worldly anchor fails, the bhakta's reflex is toward the Beloved. Sridhara keeps the commentary brief and direct, letting the emotional reality of the verse stand.", "divergence_note": "Sridhara: 'bhayavesena diso na janami'; kala-nala glossed as pralay-agni; sarma = sukham. Clean Sanskrit bhashya, no HTML artifacts." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_11.25" ], "score": 0.5, "english_rendering": "Madhusudana Sarasvati brings both Advaita precision and bhakti tenderness: Arjuna's terror arises not upon touching the cosmic mouths but merely upon seeing them (drstva eva, not prapya) — the vision alone is enough to dissolve ordinary orientation. The mouths are vikrta (deformed, disfigured) in a way that makes them bhayankara (fear-inducing), and their resemblance to the fire of dissolution (pralay-kala-nala) strips Arjuna of directional knowledge and, paradoxically, even of the joy that ordinarily comes from beholding the beloved form (tvad-rupa-darsane 'pi). The prayer 'prasida' is addressed precisely because the cosmic vision has blocked its own proper fruit — the devotee asks the Lord to restore the bhakti-ananda that his overwhelming form has temporarily displaced.", "divergence_note": "Madhusudana: 'drstva eva natu tani prapya' — vision alone suffices; 'tvad-rupa-darsane api na labhe sukham' — even the Lord's form-vision fails to yield joy in this state. The shesa (implied completion): 'bhayabhavena tvad-darsanam sukham prapnuyam iti.'" } }, "prosodic_information": { "meter": "upajāti", "meter_shift_from_previous": true, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "देवेश", "role": "supporting", "other_verses_in_list": [ "11.37", "11.45" ] }, { "list": "निवास", "role": "supporting", "other_verses_in_list": [ "9.16", "9.17", "9.18", "11.37", "11.45" ] } ], "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": [ "jāne: jñā -> √jñā", "labhe: labh -> √labh", "prasīda: prasad -> pra-√sad" ] }, { "date": "2026-05-05", "fix": "mula_avataranika_contamination_strip", "scope": "mula.iast, mula.devanagari", "old_iast_head": "kasmāt ? daṃṣṭrā-karālāni ca te mukhāni dṛṣṭvaiva kālānala-saṃnibhāni | diśo na jāne na labhe ca śarma prasīda deveśa ja", "new_iast": "daṃṣṭrākarālāni ca te mukhāni | dṛṣṭvaiva kālānalasannibhāni | diśo na jāne na labhe ca śarma | prasīda deveśa jagannivāsa", "source": "sd_bgnew.itx (sanskritdocs.org BG mula, ITRANS) via indic_transliteration", "reason": "parser fallback path concatenated commentator avataranika prose into mula; manifested as stray '?' or ',' in canonical text; first detected during bandha-matrix render audit", "open_followups": [ "word_by_word may carry avataranika tokens; needs separate sandhi-aware reconciliation pass against cleaned mula", "audit_trail.corpus_provenance claims Belvalkar/Ambuda but parser fallback used commentary; provenance is mis-stated for affected verses" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.835816Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 5, "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 is the difference between being disoriented by something terrible and being disoriented by something overwhelmingly real — and which is happening to Arjuna here?", "Arjuna loses both direction and comfort (sarma) simultaneously: can genuine peace coexist with an honest encounter with reality's full scale, or must comfort always be a kind of narrowing?", "The plea 'prasida' is addressed to the very source of the terror — what does it mean to ask your disruption for shelter, and when in your own life have you done this?", "Each school reads Arjuna's helplessness differently: as ego-dissolution (Advaita), as entry into prapatti (Viśiṣṭādvaita), as jiva-paratantrya (Dvaita), as lila-pedagogy (Śuddhādvaita) — which reading most honestly names what overwhelm actually feels like to you?", "Madhusudana notes that even the vision of the beloved form fails to bring joy in this state — what does it mean when the thing you most love becomes temporarily inaccessible through its own excess?", "If the cosmic fire of dissolution (kala-nala) is not an enemy but the Lord's own action, what changes about how you relate to endings, losses, and destructions in your own life?" ], "everyday_applications": { "advaita": "When a crisis — illness, betrayal, sudden loss — strips away your familiar coordinates and you genuinely do not know which way to turn, that disorientation is not a malfunction. It is the empirical ego (ahamkara) losing its grip on the map it built. The Advaita practice is to resist the reflex to immediately rebuild orientation, and instead rest briefly in the groundlessness — which is, in that school's terms, the nearest most people ever get to the recognition of pure awareness.", "viśiṣṭādvaita": "When the scale of something — a climate report, a medical diagnosis, a historical atrocity — makes you feel that no personal effort could be adequate, Ramanuja's reading suggests: that feeling of inadequacy is not paralysis but accurate perception. The Viśiṣṭādvaita response is to turn toward the one who holds the whole — in practice, this might mean moving from anxious personal strategizing into surrender-shaped action: doing what is yours to do while releasing the outcome to the whole system you are embedded in.", "dvaita": "Madhva's framework insists that the jiva cannot rescue itself from anything ultimately important — the rescue is the Lord's to give. In daily terms: there are crises where every technique and effort genuinely hits a wall. The Dvaita practice is to recognize that wall honestly (not as failure but as correct perception of one's paratantrya, dependence) and then to petition — to actually ask, in prayer or in the world, for help rather than grinding alone.", "śuddhādvaita": "Vallabha's lila-lens reads terror as the stripping of false supports so that only Krsna-love remains. The everyday application: when everything you were relying on — reputation, health, a relationship, a plan — is removed, the Pustimarga practitioner is trained to notice what is still present after the removal. That residue of orientation toward the Beloved, however faint, is what the overwhelming experience was clearing space for.", "bhakti": "Sridhara's brevity here teaches something practical: in states of bhaya-avesa (fear-possession), elaborate analysis is not available and is not needed. The bhakta's resource is the reflex — 'prasida,' 'be gracious to me' — directed at whatever is ultimate for that person. Building that reflex in calm times (through japa, prayer, practice) is what makes it available when orientation collapses.", "advaita-bhakti": "Madhusudana's observation that even the beloved's form can temporarily block its own joy points to a mature devotional reality: there are moments when the very depth of your love or awe becomes inaccessible to you, blocked by the overwhelming scale of what you love. The practice is not to force the joy but to do exactly what Arjuna does — name the blockage honestly ('I cannot find comfort even in your presence') and ask the relationship itself to restore what the relationship has disrupted." }, "primary_meaning": "Your fang-filled mouths blaze like the fire of dissolution, and at the sight of them I lose all sense of direction and find no comfort. Be gracious, Lord of gods, abode of the world." }