{
  "verse_id": "15.10",
  "mūla": {
    "devanāgarī": "उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् | विमूढा नानुपश्यन्ति पश्यन्ति ज्ञान-चक्षुषः",
    "iast": "utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam | vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ",
    "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 10",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
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      "surface_form": "utkrāmantam",
      "lemma": "ut-√kram",
      "grammar": "accusative masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उत्क्रामन्तम्"
    },
    {
      "surface_form": "sthitam",
      "lemma": "√sthā",
      "grammar": "accusative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थितम्"
    },
    {
      "surface_form": "vā",
      "lemma": "vā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वा"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "bhuñjānam",
      "lemma": "√bhuj",
      "grammar": "accusative masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भुञ्जानम्"
    },
    {
      "surface_form": "vā",
      "lemma": "vā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वा"
    },
    {
      "surface_form": "guṇa",
      "lemma": "guṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गुण"
    },
    {
      "surface_form": "anvitam",
      "lemma": "anvita",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्वितम्"
    },
    {
      "surface_form": "vimūḍhāḥ",
      "lemma": "vi-√muh",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विमूढाः"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "anupaśyanti",
      "lemma": "anu-√dṛś",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनुपश्यन्ति"
    },
    {
      "surface_form": "paśyanti",
      "lemma": "dṛś",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञानचक्षुषः विविक्तदृष्टयः इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
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            "shankara"
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        },
        {
          "sense": "तत्राह -- उत्क्रामन्तमिति",
          "school": "śuddhādvaita",
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        },
        {
          "sense": "तत्राह -- उत्क्रामन्तमिति",
          "school": "bhakti",
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पश्यन्ति"
    },
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      "surface_form": "jñāna",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञान"
    },
    {
      "surface_form": "cakṣuṣaḥ",
      "lemma": "cakṣus",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चक्षुषः"
    }
  ],
  "intertextual_panel": [
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      "verse": "13.11",
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    {
      "verse": "13.35",
      "type": "cross-chapter thematic parallel",
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      "verse": "9.15",
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    {
      "verse": "16.4",
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    {
      "verse": "3.32",
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    },
    {
      "verse": "2.72",
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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_15.10",
        "anandgiri_15.10"
      ],
      "score": 0.5,
      "english_rendering": "The self (ātman) — departing a prior body, residing within a present one, or experiencing sense-objects along with the qualities (guṇas) of pleasure, pain, and delusion — remains in plain sight, yet the deluded (vimūḍha), whose minds are drawn entirely toward seen and unseen enjoyments, do not perceive it at all. The Lord's compassionate lament ('aho kaṣṭam') signals that ignorance here is not metaphysical distance but a failure of discrimination (viveka). Only those whose eye is knowledge (jñāna-cakṣus), whose vision is purified by valid means of knowing (pramāṇa-janita-jñāna), truly see it."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_15.10",
        "vedantadeshika_15.10"
      ],
      "score": 0.5,
      "english_rendering": "The jīva (individual self), though inseparably associated with a body-form constituted of the transformations of sattva and the other qualities (guṇas) — departing one such body-configuration, abiding in another, or enjoying the sense-objects arising from that configuration — is categorically distinct in form (vivikte-ākāra) from any such body-form; the deluded, who identify the self with the body (piṇḍātmābhimāninah), fail to see this distinction. Those possessed of the knowledge that discriminates self from body (piṇḍātma-viveka-viṣaya-jñāna), however, perceive the jīva in all conditions as invariably distinct from its material envelope, which is itself the body of Bhagavān."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_15.10",
        "jayatirtha_15.10"
      ],
      "score": 0.5,
      "english_rendering": "*Tarhī kim iti na dṛśyate* (then why is it not seen?) — this is precisely what the verse answers, beginning with *utkrāmantam* (departing). The objection is weak (*mandāśaṅkā*): if there were no inner controller (*niyāmaka*) beyond the *jīva* in the body, that absence would be the reason for non-perception. But the verse states no such absence. Rather, *vimūḍhā* (the thoroughly deluded) fail to perceive the *jīva* — *guṇānvita* (bound with the three *guṇa*s) — as it departs (*utkrāmantam*), abides (*sthitam*), or enjoys (*bhuñjānam*), precisely because they do not know Hari as *niyāmaka*. *Vimūḍhatva* (the condition of delusion) is the cause of *anupalambha* (non-apprehension); the Lord's absence is not. Only *jñāna-cakṣuṣaḥ* — those whose eye is *jñāna*, opened by Hari's *anugraha* — *paśyanti*, behold the *paratantra* *jīva* in its actual dependent motion."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_15.10"
      ],
      "score": 0.5,
      "english_rendering": "The jīva, wrapped in the body-configuration of the three qualities, passing from one body to another, or enjoying sense-objects, remains invisible to the deluded who take the body to be the self (piṇḍātmābhimāninah) — this is the condition of those outside Kṛṣṇa's prasāda. Vallabha's reading of vivikta-ākāra (the distinct form of the self) points toward the jīva's essential character as a spark of Kṛṣṇa's own ānanda-svarūpa, concealed only by adherence to quality-laden prakṛti; the knowledge-eye (jñāna-cakṣus) that sees through all conditions is itself prasāda-granted vision. To see the jīva as distinct in every state is already to participate in Kṛṣṇa's own delight in his own creation."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_15.10"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī reads the verse as a plain diagnostic: the jīva, equipped with the sense-faculties (indriyādiyukta), is called 'guṇānvita' precisely because it is associated with the instruments of enjoyment — departing from one body, dwelling in another, or tasting sense-objects through these instruments. The undiscriminating (vimūḍha) neither look (na ālokayanti) nor perceive; those for whom knowledge itself is the eye (jñānam eva cakṣuḥ) — the discerning (vivekina) — do see. The verse's force is devotional insofar as jñāna here is not abstract philosophy but the bhakta's clarity of inner sight cultivated through steady practice."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_15.10"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana follows Śaṅkara closely — the self, visible (darśana-yogya) in all states yet invisible to those whose minds are dragged by the vāsanās of seen and unseen enjoyment (dṛṣṭādṛṣṭa-viṣaya-bhoga-vāsanā-kṛṣṭa-cetas), is perceived only by those with the knowledge-eye (jñāna-cakṣus) born of valid cognition (pramāṇa-janita). His distinctive synthesis appears in his retention of the Lord's compassionate cry ('aho kaṣṭam') as the emotional register of the verse: the Kṛṣṇa who laments the blindness of the deluded is simultaneously the jñānin's sole object of vision — Advaita insight and bhakti warmth converge at the moment the jñāna-cakṣus opens."
    }
  },
  "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": "ज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.1",
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        "3.3",
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        "3.40",
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        "9.1",
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        "12.13",
        "12.14",
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        "14.1",
        "14.2",
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        "15.15",
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        "18.21",
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        "18.63",
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        "18.72"
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    },
    {
      "list": "पश्यन्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.38",
        "3.20",
        "5.8",
        "5.9",
        "6.20",
        "13.24",
        "13.28",
        "15.11"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
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    },
    "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 (sandhi'd compound → prefix-√root canonical)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "anupaśyanti: anupaś -> anu-√dṛś"
        ]
      },
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "utkrāmantam: utkram -> ut-√kram",
          "sthitam: sthā -> √sthā",
          "bhuñjānam: bhuj -> √bhuj",
          "vimūḍhāḥ: vimuh -> vi-√muh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the self is plainly visible in all three states — departing, residing, enjoying — what exactly does 'seeing' require, and why does ordinary perception so consistently fail to provide it?",
    "All six schools agree the deluded cannot see; they disagree sharply on what the seen self IS (pure consciousness, Brahman's body, Hari's dependent, Kṛṣṇa's spark). Does the verse itself constrain which of these is correct, or does it leave that question open?",
    "Śaṅkara and Madhusūdana both preserve the Lord's lament ('aho kaṣṭam'). What does compassion on the part of the teacher imply about the nature of the student's blindness — is it a moral failing, an epistemic one, or something else?",
    "The verse pairs the deluded (vimūḍha) with the knower (jñāna-cakṣus) without describing a middle path. Is there a gradual cultivation of the knowledge-eye implied, or is the shift from blindness to sight depicted as discontinuous?",
    "Rāmānuja and Vallabha use almost identical language (piṇḍātmābhimāninah, vivikta-ākāra) yet arrive at different metaphysical conclusions. What does this shared vocabulary but divergent doctrine reveal about how bhāṣya traditions inherit and transform each other?",
    "The three states — utkrāmanta (departing), sthita (residing), bhuñjāna (enjoying) — span the full arc of embodied life. Does the verse imply that the self is equally accessible for perception in all three, or is one state more transparent than the others?",
    "If jñāna-cakṣus is required to see the self, and jñāna must itself be cultivated or granted, does the verse support a self-effort model, a grace model, or neither?"
  ],
  "everyday_applications": {
    "advaita": "When you catch yourself thinking 'I am anxious' rather than 'anxiety is arising in awareness,' you are practicing the shift from vimūḍha to jñāna-cakṣus — the self that witnesses anxiety is not itself anxious. Notice the one who notices.",
    "viśiṣṭādvaita": "In a difficult conversation, try distinguishing the person from the reactivity arising in them — their anger or fear is a configuration of the guṇas, not the self. Seeing another person's dignity beneath their present condition is an act of piṇḍātma-viveka in daily life.",
    "dvaita": "When a project fails despite your best effort, the Dvaita reading invites releasing the assumption that outcomes are self-generated. Offer the work to Hari and let the result rest in his sovereignty (svātantrya) — this is not resignation but accurate perception of dependence.",
    "śuddhādvaita": "Treat moments of genuine delight — in music, in a child's laughter, in beauty — as instances of Kṛṣṇa's ānanda made briefly transparent to you. The verse's vivikta-ākāra is not cold abstraction; prasāda arrives as joy that is clearly not 'yours.'",
    "bhakti": "Before acting on a strong impulse — to buy, to judge, to react — pause and ask: is this jīva perceiving, or is this the indriya (sense-faculty) pulling? Śrīdhara's 'indriyādiyukta' reminds us that the self and its instruments are not the same, and that pause is the beginning of viveka.",
    "advaita-bhakti": "Madhusūdana's compassionate Kṛṣṇa sees your blindness without contempt. When you feel shame at how long you have been caught in old patterns, remember the Lord's tone is 'aho kaṣṭam' (what a pity) — grief, not condemnation. Let that warmth be the opening through which the knowledge-eye begins to see."
  },
  "primary_meaning": "The deluded do not see the self as it departs a body, dwells in one, or takes in sense-objects along with the qualities. Those whose eye is knowledge do see it."
}