{
 "verse_id": "15.11",
 "mūla": {
  "devanāgarī": "यतन्तो योगिनश् चैनं पश्यन्त्य् आत्मन्य् अवस्थितम् | यतन्तो ऽप्य् अकृतात्मानो नैनं पश्यन्त्य् अचेतसः",
  "iast": "yatanto yoginaś cainaṃ paśyanty ātmany avasthitam | yatanto 'py akṛtātmāno nainaṃ paśyanty acetasaḥ",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 11",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yatantaḥ",
   "lemma": "√yat",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यतन्तः"
  },
  {
   "surface_form": "yoginaḥ",
   "lemma": "yogin",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योगिनः"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "enam",
   "lemma": "enad",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एनम्"
  },
  {
   "surface_form": "paśyanti",
   "lemma": "dṛś",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पश्यन्ति"
  },
  {
   "surface_form": "ātmani",
   "lemma": "ātman",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मनि"
  },
  {
   "surface_form": "avasthitam",
   "lemma": "ava-√sthā",
   "grammar": "accusative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "। यतन्तोऽपि शास्त्रादिप्रमाणैः, अकृतात्मानः असंस्कृतात्मानः तपसा इन्द्रियजयेन च, दुश्चरितात् अनुपरताः, अशान्तदर्पाः, प्र",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अपि शरीराद् विविक्तं स्वेन रूपेण अवस्थितम् एनं पश्यन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अवस्थितम्"
  },
  {
   "surface_form": "yatantaḥ",
   "lemma": "√yat",
   "grammar": "nominative masculine plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यतन्तः"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "akṛtātmānaḥ",
   "lemma": "akṛtātman",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अकृतात्मानः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "enam",
   "lemma": "enad",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एनम्"
  },
  {
   "surface_form": "paśyanti",
   "lemma": "dṛś",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पश्यन्ति"
  },
  {
   "surface_form": "acetasaḥ",
   "lemma": "acetas",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "अविवेकिनः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "आत्मावलोकनसमर्थ चेतोरहिताः न एनं पश्यन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अचेतसः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "6.20",
   "type": "long-distance thematic echo",
   "score": 0.9432,
   "feature_breakdown": {
    "cosine": 0.8632,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.7268,
    "stem_prefix": 7.0
   }
  },
  {
   "verse": "13.24",
   "type": "cross-chapter thematic parallel",
   "score": 0.9383,
   "feature_breakdown": {
    "cosine": 0.8483,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 13.1348,
    "stem_prefix": 8.0
   }
  },
  {
   "verse": "13.28",
   "type": "cross-chapter thematic parallel",
   "score": 0.9126,
   "feature_breakdown": {
    "cosine": 0.8526,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.6815,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "6.29",
   "type": "lemma-family resonance",
   "score": 0.9097,
   "feature_breakdown": {
    "cosine": 0.8497,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.7268,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "6.18",
   "type": "lemma-family resonance",
   "score": 0.9063,
   "feature_breakdown": {
    "cosine": 0.8463,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 14.2151,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "6.19",
   "type": "shared-vocabulary echo",
   "score": 0.9049,
   "feature_breakdown": {
    "cosine": 0.8549,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.5737,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "4.38",
   "type": "lemma-family resonance",
   "score": 0.9023,
   "feature_breakdown": {
    "cosine": 0.8523,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.5937,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "9.5",
   "type": "shared-vocabulary echo",
   "score": 0.8992,
   "feature_breakdown": {
    "cosine": 0.8492,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.7934,
    "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_15.11",
    "anandgiri_15.11"
   ],
   "score": 0.5,
   "english_rendering": "The striving yogins (yatantah yoginah) perceive this self (enam atmanam) as established in the buddhi — they see 'this am I.' Yet those who strive but have not purified themselves through tapas and indriya-jaya (akrthatmanah), who have not desisted from evil conduct and remain bereft of discrimination (acetasah), do not perceive it — effort through scripture alone without inner refinement is useless. Sankara's point is unambiguous: the obstacle to self-vision is not lack of effort but an unprepared, unrefined locus of cognition."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.11",
    "vedantadeshika_15.11"
   ],
   "score": 0.5,
   "english_rendering": "Those yogins who strive preceded by mat-prapatti (surrender to the Lord) and thereby gain purified inner instruments behold this self through the 'eye of yoga' — they see it as distinct from the body even while residing in it (sarire avastthitam api sarirad viviktam). Those who strive without mat-prapatti remain asamskrta-manasah (minds unrefined by devotion) and thus acetasah — lacking the consciousness capable of atma-avalokana. For Ramanuja the key discriminant is not jnana-effort alone but whether that effort is rooted in surrender to Bhagavan."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.11",
    "jayatirtha_15.11"
   ],
   "score": 0.5,
   "english_rendering": "The yogins attain knowledge (jnanam prapya) and thereby see; the akrthatmanah are those with impure understanding (asuddha-buddhayah) who, though striving, fail to see. Madhva's gloss is characteristically terse and precise: perception of the self is conditional on cognitive purity, and cognitive purity is itself a function of Hari's grace — effort without that grace produces no result. The eternal distinction between jiva and Brahman remains whether one sees or not."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_15.11"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha notes that the self is difficult to know (durvijneyah) — even among the discriminating, some see and some do not. Yogins who arrest the modifications of the mind (citta-vrtti-nirodhakah) do perceive; those who are akrta-citta (minds not made ready) and therefore manda-matayah (dull of understanding) do not. The implication in the Pusthi-marga register is that readiness of mind is itself a form of Krsna's prasada — self-effort without that bestowal remains structurally incomplete."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_15.11"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara distinguishes between practitioners: those striving through dhyana and like disciplines (yoginah) do see this self — established in the body yet distinct from it (dehe 'vastthitam viviktam). Those who strive through scriptural study yet remain avifuddha-citta (impure-minded) and therefore manda-matayah do not see. Sridhara's framing is balanced: external practice (sastraabhyasa) without internal purification of citta is insufficient; the seeing faculty is constituted by the quality of the inner organ."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_15.11"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana glosses 'pasyanti jnana-caksusah' from the prior verse: the yogins striving through dhyana and like means see this self reflected (pratiphalitam) in their own purified buddhi (sva-buddhau avastthitam). The particle 'ca' is used emphatically (avadhyarane) — only they see. Those with antahkarana unrefined by yajna and like purificatory acts (yajnadibhir asoddhita-antahkaranah) remain viveka-sunya (devoid of discrimination) and do not see — they are the 'deluded' (mudha) referenced in the preceding verse. Madhusudana thus closes the loop between 15.10 and 15.11 through buddhi as the mirror."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "Tāta",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अचेतसः",
   "role": "supporting",
   "other_verses_in_list": [
    "3.32",
    "17.6"
   ]
  },
  {
   "list": "पश्यन्",
   "role": "supporting",
   "other_verses_in_list": [
    "1.38",
    "3.20",
    "5.8",
    "5.9",
    "6.20",
    "13.24",
    "13.28",
    "15.10"
   ]
  }
 ],
 "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": [
     "yatantaḥ: yat -> √yat",
     "avasthitam: avasthā -> ava-√sthā",
     "yatantaḥ: yat -> √yat"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.929100Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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 effort alone is insufficient — what exactly constitutes the 'prepared self' (krthatman) that makes perception possible, and who or what does the preparing?",
  "The verse splits seekers into two groups despite identical striving. What does this imply about the relationship between external practice and inner readiness in any contemplative tradition?",
  "Sankara reads the obstacle as lack of sensory restraint and unpurified character; Ramanuja reads it as absence of surrender (prapatti). Are these diagnoses compatible or in genuine tension?",
  "The self is described as 'established in the atman' (atmany avastthitam) — why does the Gita locate the self inside itself? What is the grammatical and ontological force of this reflexive formulation?",
  "All six schools agree that cetasa (the conscious faculty) is the instrument of self-vision. What does it mean that this faculty can be present or absent in a striving person?",
  "Madhusudana's 'reflection in the buddhi' image (pratiphalitam) implies the self is not directly seen but seen as a reflection. What does this say about the limits and the mode of self-knowledge?"
 ],
 "everyday_applications": {
  "advaita": "When a practice — meditation, study, inquiry — produces no insight despite years of effort, the Sankara reading diagnoses not insufficient technique but insufficiently prepared ground: unresolved habits, unexamined desires, or continuing attachment to outcomes. The practical prescription is to audit the quality of the container (citta, indriya-jaya) rather than increase the quantity of practice.",
  "viśiṣṭādvaita": "Ramanuja's reading offers a corrective to effort-based spiritual culture: the practitioner who grounds all striving in an attitude of surrender (mat-prapatti) — 'I do this as service, not as self-improvement' — develops the inner refinement that makes perception possible. In daily life this means beginning each practice with an explicit gesture of offering rather than acquisition.",
  "dvaita": "Madhva's terse gloss has a sharp practical edge: the assumption that diligent practice automatically produces spiritual perception is false. The practitioner who continues to experience the gap between effort and insight is prompted not to redouble effort but to examine the purity of the understanding (buddhi-suddhi) — which in Dvaita frame is maintained by continuous, conscious dependence on Hari rather than on one's own competence.",
  "śuddhādvaita": "Vallabha's 'manda-matayah' (dull of understanding) is not a condemnation but a diagnosis: a mind not yet ready is a mind not yet touched by grace. The practical stance is to remain in the stance of an aspirant rather than an achiever — cultivating receptivity (citta-krta) through satsanga, seva, and kirtana rather than forcing an experience that can only be bestowed.",
  "bhakti": "Sridhara's pairing of dhyana (direct inner practice) with sastraabhyasa (study) as two legitimate but insufficient routes when citta remains impure points to a practical integration: the student who combines scriptural learning with emotional purification — working through grief, resentment, and agitation rather than bypassing them — creates the conditions in which study and practice can converge into actual seeing.",
  "advaita-bhakti": "Madhusudana's image of the self reflected in the purified buddhi has an immediate practical application: the quality of our moment-to-moment perception of ourselves and others is a direct function of how clear the 'mirror' of the antahkarana (inner organ) is. Practices that clean the mirror — honest self-examination, disinterested action, bhakti as emotional clearing — are not preliminary to spiritual life; they are spiritual life as it manifests in ordinary time."
 },
 "primary_meaning": "Striving yogins see this self settled within, but those who strive without a prepared mind, their understanding still impure, do not see it at all."
}