{ "verse_id": "11.29", "mūla": { "devanāgarī": "यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्ध-वेगाः | तथैव नाशाय विशन्ति लोकास् तवापि वक्त्राणि समृद्ध-वेगाः", "iast": "yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddha-vegāḥ | tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddha-vegāḥ", "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 29", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yathā", "lemma": "yathā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यथा" }, { "surface_form": "pradīptam", "lemma": "pra-√dīp", "grammar": "accusative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रदीप्तम्" }, { "surface_form": "jvalanam", "lemma": "jvalana", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्वलनम्" }, { "surface_form": "pataṅgāḥ", "lemma": "pataṃga", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पतङ्गाः" }, { "surface_form": "viśanti", "lemma": "√viś", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "नाशाय विनाशाय समृद्धवेगाः समृद्धः उद्भूतः वेगः गतिः येषां ते समृद्धवेगाः, तथैव नाशाय विशन्ति लोकाः प्राणिनः तवापि वक्त्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तथैव लोका एते जना", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "नाशाय मरणायैव तथैव नाशाय विशन्ति लोका एते दुर्योधनप्रभृतयः सर्वेऽपि तव वक्त्राणि समृद्धवेगाः बुद्धिपूर्वमनायत्या", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "विशन्ति" }, { "surface_form": "nāśāya", "lemma": "nāśa", "grammar": "dative masculine singular noun", "senses_attested_in_panel": [ { "sense": "विनाशाय समृद्धवेगाः समृद्धः उद्भूतः वेगः गतिः येषां ते समृद्धवेगाः, तथैव नाशाय विशन्ति लोकाः प्राणिनः तवापि वक्त्राणि स", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विशन्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "विशन्ति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "मरणायैव विशन्ति तथैव लोका एते जना", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "मरणायैव तथैव नाशाय विशन्ति लोका एते दुर्योधनप्रभृतयः सर्वेऽपि तव वक्त्राणि समृद्धवेगाः बुद्धिपूर्वमनायत्या", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "नाशाय" }, { "surface_form": "samṛddha", "lemma": "sam-√ṛdh", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "समृद्ध" }, { "surface_form": "vegāḥ", "lemma": "vega", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वेगाः" }, { "surface_form": "tathā", "lemma": "tathā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तथा" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "nāśāya", "lemma": "nāśa", "grammar": "dative masculine singular noun", "senses_attested_in_panel": [ { "sense": "विनाशाय समृद्धवेगाः समृद्धः उद्भूतः वेगः गतिः येषां ते समृद्धवेगाः, तथैव नाशाय विशन्ति लोकाः प्राणिनः तवापि वक्त्राणि स", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विशन्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "विशन्ति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "मरणायैव विशन्ति तथैव लोका एते जना", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "मरणायैव तथैव नाशाय विशन्ति लोका एते दुर्योधनप्रभृतयः सर्वेऽपि तव वक्त्राणि समृद्धवेगाः बुद्धिपूर्वमनायत्या", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "नाशाय" }, { "surface_form": "viśanti", "lemma": "√viś", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "नाशाय विनाशाय समृद्धवेगाः समृद्धः उद्भूतः वेगः गतिः येषां ते समृद्धवेगाः, तथैव नाशाय विशन्ति लोकाः प्राणिनः तवापि वक्त्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तथैव लोका एते जना", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "नाशाय मरणायैव तथैव नाशाय विशन्ति लोका एते दुर्योधनप्रभृतयः सर्वेऽपि तव वक्त्राणि समृद्धवेगाः बुद्धिपूर्वमनायत्या", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "विशन्ति" }, { "surface_form": "lokāḥ", "lemma": "loka", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "लोकाः" }, { "surface_form": "tava", "lemma": "tvad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तव" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "vaktrāṇi", "lemma": "vaktra", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [ { "sense": "समृद्धवेगाः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अभिविज्वलन्ति स्वयम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "समृद्धवेगाः बुद्धिपूर्वमनायत्या", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "वक्त्राणि" }, { "surface_form": "samṛddha", "lemma": "sam-√ṛdh", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "समृद्ध" }, { "surface_form": "vegāḥ", "lemma": "vega", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वेगाः" } ], "intertextual_panel": [ { "verse": "11.28", "type": "next-verse continuation", "score": 0.944, "feature_breakdown": { "cosine": 0.854, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 28.1911, "stem_prefix": 9.0 } }, { "verse": "11.30", "type": "next-verse continuation", "score": 0.8988, "feature_breakdown": { "cosine": 0.8388, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.4077, "stem_prefix": 6.0 } }, { "verse": "11.23", "type": "lemma-family resonance", "score": 0.8842, "feature_breakdown": { "cosine": 0.8342, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.3275, "stem_prefix": 5.0 } }, { "verse": "4.2", "type": "lemma-family resonance", "score": 0.8841, "feature_breakdown": { "cosine": 0.8241, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.7644, "stem_prefix": 6.0 } }, { "verse": "14.14", "type": "shared-vocabulary echo", "score": 0.8828, "feature_breakdown": { "cosine": 0.8428, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.9714, "stem_prefix": 4.0 } }, { "verse": "13.34", "type": "shared-vocabulary echo", "score": 0.882, "feature_breakdown": { "cosine": 0.8331, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.045, "lemma_overlap": 7.2674, "stem_prefix": 4.0 } }, { "verse": "5.23", "type": "lemma-family resonance", "score": 0.8775, "feature_breakdown": { "cosine": 0.8375, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.2302, "stem_prefix": 4.0 } }, { "verse": "3.25", "type": "lemma-family resonance", "score": 0.8764, "feature_breakdown": { "cosine": 0.8264, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.9629, "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_11.29", "anandgiri_11.29" ], "score": 0.5, "english_rendering": "Śaṅkara reads this verse as Arjuna's vivid phenomenological report of the cosmic dissolution he witnesses: just as moths (patañgāḥ) with swift momentum (samṛddha-vegāḥ) rush into a blazing fire (pradīptaṃ jvalanam) to their own destruction (nāśāya), so these creatures (lokāḥ, all embodied prāṇins) rush headlong into your mouths (vaktrāṇi) — again to annihilation. For Śaṅkara the point is ontological: the jīvas who identify with their nama-rūpa rush toward dissolution because separateness (ahaṃkāra) is inherently self-destructive; only the jñāni who has seen through the illusion of individuation is not the moth. The vision Arjuna receives is thus a viveka-inducing darśana — the universe enacting, in accelerated form, the unavoidable fate of every unexamined claim to separate existence." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_11.29", "vedantadeshika_11.29" ], "score": 0.5, "english_rendering": "Rāmānuja's bhāṣya fuses the two similes of 11.28 and 11.29 into a single devotional image: as rivers (nadīnām ambupravāhāḥ) rush toward the ocean, and as moths (śalabhāḥ) rush toward a blazing fire, so these armies of kings (rājalokāḥ) rush of their own accord (svayam eva), with urgency (tvaramāṇāḥ), into Bhagavān's luminous mouths (abhivijvalanti vaktrāṇi) — for their own destruction (ātma-nāśāya). The emphasis on svayam eva ('on their own') is Rāmānuja's theological signature: not Bhagavān compelling, but the jīvas' own karma-vāsanā driving them toward the Parameśvara who is both destroyer and shelter. The terrifying and the beautiful are held together — Bhagavān's mouths blaze (abhivijvalanti) even as warriors enter them." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_11.29", "jayatirtha_11.29" ], "score": 0.5, "english_rendering": "*Pataṅgāḥ* (moths), *samṛddha-vegāḥ* (with swollen momentum), plunge into *pradīptaṃ jvalanam* (the blazing fire) for their own *nāśa* (destruction). So too do the *lokāḥ* (worlds, the living multitudes), with that same swollen momentum, rush into Bhagavān's *vaktrāṇi* (mouths) for destruction — *tathaiva nāśāya viśanti tava vaktrāṇi samṛddha-vegāḥ*. The moth does not deliberate its end; the *jīva* does not elect dissolution. Both move under the absolute, unobstructed will of *svatantra* Hari, whose *niyantṛtva* (lordship of control) admits no gap. The *pañca-bheda* (the five-fold real distinction between Lord, *jīva*, and matter) stands intact even in this annihilating rush: the *jīvas* enter the cosmic mouth as *paratantra* (eternally dependent) reals, not as waves collapsing back into a featureless ocean. Their *karma-phala* is itself Hari's ordination — *taratamya* (graded hierarchy) governs who perishes when and how swiftly. The image of the flame is the mūla's own vehicle for *svatantra*-sovereignty made visible: irresistible, self-luminous, drawing all dependent existents to the end He has decreed.", "divergence_note": "Bucket changed from B to C: both Madhva and Jayatīrtha are silent on this śloka; the reading is voiced directly from Dvaita *siddhānta* applied to the mūla, not from a recovered bhāṣya.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_11.29" ], "score": 0.5, "english_rendering": "Vallabha's commentary treats 11.28–11.29 as a continuous couplet: the river-current simile and the moth-flame simile are both aspects of the same Puṣṭi-mārga insight — everything rushes toward Kṛṣṇa's face (vaktrāṇy abhimukhaṃ) because the Lord's mukha is the supreme attractor of all existence. The 'nāśa' (destruction) in Vallabha's reading carries its Puṣṭi valence: not annihilation but prasāda-dissolution, the melting of the individual's separate will into the Lord's līlā. The nara-loka-vīrāḥ (heroes of the human world) who enter are entering the great play; their 'loss' is really the completion of their bhāva-journey toward Kṛṣṇa." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_11.29" ], "score": 0.5, "english_rendering": "Śrīdhara Svāmī makes a philologically precise distinction that none of the other commentators draw so explicitly: verse 11.28 used the river-current image for involuntary (abuddhipūrvaka) entry — rivers do not choose the ocean. Verse 11.29 specifically supplies a new dṛṣṭānta (illustrative analogy) for voluntary, deliberate entry (buddhipūrvaka-praveśa): moths rush into the flame with full momentum (samṛddha-vega) — consciously, compulsively, knowing the flame. The warriors of the Kaurava host are thus not passive flotsam but volitional agents whose own buddhi (however deluded) drives them toward destruction. This is a moral-psychological observation: deliberate complicity in adharma carries its own accelerating momentum." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_11.29" ], "score": 0.5, "english_rendering": "Madhusūdana Sarasvatī follows Śrīdhara's structural frame (abuddhipūrvaka / buddhipūrvaka) but amplifies it with names: the lokāḥ entering the mouths are specifically Duryodhana and his allies (duryodhana-prabhṛtayaḥ sarve'pi). The willfulness is thus historically located, not abstract. For Madhusūdana this serves a double purpose: on the Advaita register, these named individuals exemplify ahaṃkāra at its most concentrated — deliberate, momentum-laden assertion of the separate self rushing toward its own negation; on the bhakti register, even this fierce negation is Kṛṣṇa's act, and Arjuna witnessing it is receiving a direct revelation of the Lord's sovereign power over karma. The 'anāyatya' (without submission, without surrender) in Madhusūdana's gloss points to what the warriors lacked — the very surrender that would have saved them." } }, "prosodic_information": { "meter": "triṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "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": [ "pradīptam: pradīp -> pra-√dīp", "viśanti: viś -> √viś", "samṛddha: samṛdh -> sam-√ṛdh", "viśanti: viś -> √viś", "samṛddha: samṛdh -> sam-√ṛdh" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.840321Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 4, "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": [ "Śrīdhara draws a sharp distinction between involuntary momentum (river into ocean) and deliberate momentum (moth into flame) — what does it mean when our own rationalizing intelligence accelerates us toward self-destructive outcomes rather than checking them?", "Rāmānuja's 'svayam eva tvaramāṇāḥ' insists the warriors rush willingly, not under compulsion — how do we distinguish between genuinely free choice and the illusion of choice generated by accumulated saṃskāras?", "The moth image is one of the rare moments in the Gītā where the analogy is to a creature acting with apparent purpose but toward certain death — what institutions, ideologies, or social dynamics today function as pradīpta-jvalana (blazing fires) that attract willing victims?", "Madhusūdana names Duryodhana specifically — what is the ethical difference between a named historical agent's destruction and the anonymous dissolution of 'the lokāḥ'? Does naming change the moral weight of inevitability?", "Śaṅkara locates the problem in separateness (ahaṃkāra) rather than in individual decisions — if the structural condition of individual identity is itself the cause of the rush toward dissolution, what is the scope for meaningful resistance?", "Vallabha reads nāśa as convergence toward Kṛṣṇa rather than annihilation — at what point does a framework that finds ultimate meaning in every destruction become a way of avoiding moral accountability for preventable harm?", "The verse pairs samṛddha-vegāḥ (abundant momentum) with nāśāya (for destruction) — what is the relationship between excellence, intensity, and self-destruction? Are the highest-functioning systems also the most catastrophically fragile?" ], "everyday_applications": { "advaita": "When you notice yourself in a chain of urgency — meeting after meeting, decision after decision, all driven by a background hum of 'I must prevail' — that is the moth's samṛddha-vega. The Advaita practice is to pause and ask: whose momentum is this? The flame is not the problem; the unexamined identification with the moth is.", "viśiṣṭādvaita": "Rāmānuja's svayam eva asks you to own your trajectory: the career you are pursuing, the relationship you are intensifying, the argument you are escalating — you are rushing there, voluntarily. Bhakti does not remove agency; it redirects it. Ask whether you are rushing toward Bhagavān's luminous face or toward your own conceptual flame.", "dvaita": "From the Dvaita perspective, recognizing that outcomes are ultimately in Hari's hands is not fatalism but a release from the anxiety of control. When you see colleagues or competitors rushing headlong into self-defeating strategies, the practice is neither contempt nor intervention-mania — it is trust that the niyantā governs even what appears to be senseless destruction.", "śuddhādvaita": "Vallabha's frame asks: what is the quality of your abhimukhatā — your face-ward orientation? Are you rushing toward Kṛṣṇa's mukha (presence, beauty, joy) or toward the flame of approval, status, or outcome? The nara-loka-vīrāḥ were heroes — excellence and courage do not insulate against wrong orientation. Redirect the vega, not suppress it.", "bhakti": "Śrīdhara's buddhipūrvaka-praveśa is the hardest case: not the person swept away by circumstance but the person who thinks clearly, sees the danger, and rushes in anyway because the momentum of their ambition or ideology has become self-justifying. Honest examination — am I the river or the moth right now? — is the daily bhakti practice this verse demands.", "advaita-bhakti": "Madhusūdana's anāyatyā — without surrender — names the one thing that changes the outcome. In any domain where you sense samṛddha-vega building (a project, a conflict, a creative obsession), the question is not whether to engage but whether you are engaging with or without anāyatya (submission to something larger than your own momentum). Surrender is not passivity; it is the one velocity-correction available." }, "primary_meaning": "As moths rush headlong into a blazing fire and are destroyed, so all these people rush into your mouths with the same fierce momentum, to the same end." }