{
 "verse_id": "16.10",
 "mūla": {
  "devanāgarī": "कामम् आश्रित्य दुष्पूरं दम्भ-मान-मदान्विताः | मोहाद् गृहीत्वासद्-ग्राहान् प्रवर्तन्ते ऽशुचिव्रताः",
  "iast": "kāmam āśritya duṣpūraṃ dambha-māna-madānvitāḥ | mohād gṛhītvāsad-grāhān pravartante 'śucivratāḥ",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 10",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "kāmam",
   "lemma": "kāma",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इच्छाविशेषम् आश्रित्य अवष्टभ्य दुष्पूरम् अशक्यपूरणं दम्भमानमदान्विताः दम्भश्च मानश्च मदश्च दम्भमानमदाः तैः अन्विताः दम्",
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    {
     "sense": "आश्रित्य तत्सिषाधयिषया मोहाद् अज्ञानात् असद्ग्राहान् अन्यायगृहीतान् असत्परिग्रहान् गृहीत्वा अशुचिव्रताः अशास्त्रविहितव्",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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   "surface_devanagari": "कामम्"
  },
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   "surface_form": "āśritya",
   "lemma": "āśri",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "अवष्टभ्य दुष्पूरम् अशक्यपूरणं दम्भमानमदान्विताः दम्भश्च मानश्च मदश्च दम्भमानमदाः तैः अन्विताः दम्भमानमदान्विताः मोहात्",
     "school": "advaita",
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     "witnesses": [
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     "sense": "तत्सिषाधयिषया मोहाद् अज्ञानात् असद्ग्राहान् अन्यायगृहीतान् असत्परिग्रहान् गृहीत्वा अशुचिव्रताः अशास्त्रविहितव्रतयुक्ताः",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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      "vedantadeshika"
     ]
    }
   ],
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   "surface_devanagari": "आश्रित्य"
  },
  {
   "surface_form": "duṣpūram",
   "lemma": "duṣpūra",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुष्पूरम्"
  },
  {
   "surface_form": "dambha",
   "lemma": "dambha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दम्भ"
  },
  {
   "surface_form": "māna",
   "lemma": "māna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मान"
  },
  {
   "surface_form": "mada",
   "lemma": "mada",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद"
  },
  {
   "surface_form": "anvitāḥ",
   "lemma": "anvita",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्विताः"
  },
  {
   "surface_form": "mohāt",
   "lemma": "moha",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मोहात्"
  },
  {
   "surface_form": "gṛhītvā",
   "lemma": "grah",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "उपादाय असद्ग्राहान् अशुभनिश्चयान् प्रवर्तन्ते लोके अशुचिव्रताः अशुचीनि व्रतानि येषां ते अशुचिव्रताः",
     "school": "advaita",
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     "witnesses": [
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     "sense": "अशुचिव्रताः अशास्त्रविहितव्रतयुक्ताः, दम्भमानमदान्विताः प्रवर्तन्ते",
     "school": "viśiṣṭādvaita",
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    {
     "sense": "असन् ग्राह आग्रहो येषु ते तान् ग्रन्थान्प्रसिद्धान् प्रवर्त्तन्ते अन्तर्भावितण्यर्थोऽयं प्रवर्त्तयन्ति",
     "school": "śuddhādvaita",
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     "witnesses": [
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    }
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   "surface_devanagari": "गृहीत्वा"
  },
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   "surface_form": "asat",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
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  },
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   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ग्राहान्"
  },
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   "surface_form": "pravartante",
   "lemma": "pra-√vṛt",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "लोके अशुचिव्रताः अशुचीनि व्रतानि येषां ते अशुचिव्रताः",
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     "sense": "यतो दम्भमानमदान्विताः",
     "school": "śuddhādvaita",
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     "witnesses": [
      "vallabha"
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    {
     "sense": "।,कथम्। असद्ग्राहान्गृहीत्वाऽनेन मन्त्रेणैतां देवतामाराध्य महानिधीन्साधयिष्याम् इत्यादिदुराग्रहान्मोहमात्रेण स्वीकृत्य प",
     "school": "bhakti",
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     "witnesses": [
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    {
     "sense": "यत्र कुत्राप्यवैदिके दृष्टफले",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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   ],
   "theme_lists": [],
   "surface_devanagari": "प्रवर्तन्ते"
  },
  {
   "surface_form": "aśuci",
   "lemma": "aśuci",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अशुचि"
  },
  {
   "surface_form": "vratāḥ",
   "lemma": "vrata",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "व्रताः"
  }
 ],
 "intertextual_panel": [
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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_16.10",
    "anandgiri_16.10"
   ],
   "score": 0.5,
   "divergence_note": "Shankara's lens makes moha = aviveka (lack of discriminative knowledge), centering the verse on the epistemological failure that blocks jnana, not merely moral failure.",
   "english_rendering": "The asura-natured person takes refuge in kama (desire) — specifically an insatiable craving that can never be filled — and proceeds through the world armed with dambha (ostentation), mana (arrogance), and mada (intoxication with status). Gripped by moha (delusion, lack of viveka), they embrace asat-graha (false convictions — literally wrong-grasping) as if they were valid. Their vratas (observances) are ashuchi (impure), because without the discrimination that prepares the ground for jnana, even religious practice becomes a vehicle for ego-reinforcement rather than its dissolution."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.10",
    "vedantadeshika_16.10"
   ],
   "score": 0.5,
   "english_rendering": "Bound to a kama whose object-domain is dushprapa (nearly unattainable), the asura-type acts not from scripture but from ajnana (ignorance), seizing asat-parigraha — illegitimately acquired possessions and undertakings. Their vratas are ashuchi because they are outside shastra-vihita (scripturally enjoined) norms, and their conduct is marked by dambha, mana, and mada. Without the orientation toward Bhagavan that would transform desire into kainkarya (loving service), every acquisition merely deepens bondage.",
   "divergence_note": "Where Shankara focuses on the epistemological root (aviveka), Ramanuja foregrounds the relational-ethical dimension: these persons act outside the normative structure that orients the jiva toward Bhagavan."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.10",
    "jayatirtha_16.10"
   ],
   "score": 0.5,
   "divergence_note": "Madhva alone introduces external shastra citation to anchor the verse, consistent with his pramana-heavy method. The theological point is that desire's unfillability is itself evidence of the jiva's dependence on Hari.",
   "english_rendering": "Kama is dushpura by its very nature — as Madhva anchors by citation from the Moksha-dharma section of the Mahabharata: 'patala iva dushpuro mam hi kleshayate sada' (like the nether regions, desire is unfillable and torments constantly). The eternally distinct jiva who takes refuge in such desire, rather than in dependent worship of Hari, has cut itself off from the only source of real purnata (fullness). Dambha, mana, and mada are the marks of one who has mistaken the finite self for an autonomous agent."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.10"
   ],
   "score": 0.5,
   "english_rendering": "Moha produces a particular kind of asad-agraha — a tenacious, perverse clinging to false texts and doctrines ('asad agraha agrahas yeshu te tan granthan prasiddhaan'). These persons propagate impure practices and, driven by dambha and mada, run after non-Vishnu vratas; the Mahabharata's Moksha-dharma passage Vallabha cites condemns those who, failing to grasp shastra in truth, become brahma-stena (thieves of Brahman) — their darkness-natured bodies have darkness itself as their ultimate refuge. The verse thus marks the outer boundary of where Krishna's pushti-prasada does not reach.",
   "divergence_note": "Vallabha uniquely frames the verse as a taxonomy of those outside pushti-grace, making non-Vishnu vratas the defining mark. The Mahabharata citation he shares with Madhva, but his theological use differs: exclusion from lila-prasada rather than from Hari-worship as such."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.10"
   ],
   "score": 0.5,
   "divergence_note": "Sridhara descends to street-level specificity — naming minor-deity cults and listing impure substances — making this the most ethnographically concrete reading in the panel. No pure HTML/JS artifacts detected in payload; Sanskrit content is clean.",
   "english_rendering": "Taking shelter in desire that cannot be filled, and equipped with dambha and its companions, these persons turn to kshudra-devata-aradhana (worship of minor deities) and similar impure practices. Their asat-graha is concretely specified: 'by this mantra, worshipping this deity, I will obtain great treasures' — such duragraha (perverse fixation) is accepted purely through moha, with no scriptural basis. Their ashuchi-vrata consists in observances requiring wine, meat, and similar substances."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.10"
   ],
   "score": 0.5,
   "divergence_note": "Madhusudana alone frames the verse as applying to a specific rebirth moment ('when they attain a human birth') and alone names vama-agama as the concrete referent of ashuchi-vrata, fusing Advaita anthropology with Bhakti devotional urgency.",
   "english_rendering": "When these beings take a human birth (Madhusudana locates the verse within the rebirth-cycle), they cling to dushpura-kama — desire for visible, experienced objects — and wield dambha (projecting dharmic appearance despite adharma), mana (projecting worshipfulness despite being unworthy of it), and mada (projecting superiority that justifies contempt for the great). Their asat-grahan are specifically the black-tantric duragrahas: 'by this mantra I will attract women; by that mantra I will acquire hidden treasure.' Their ashuchi-vratas are the observances of the vama-agama tradition, requiring presence in cremation grounds and states of ritual impurity."
  },
  "visistadvaita": {
   "divergence_note": "Where Shankara focuses on the epistemological root (aviveka), Ramanuja foregrounds the relational-ethical dimension: these persons act outside the normative structure that orients the jiva toward Bhagavan.",
   "score": 0.5
  },
  "shuddhadvaita": {
   "divergence_note": "Vallabha uniquely frames the verse as a taxonomy of those outside pushti-grace, making non-Vishnu vratas the defining mark. The Mahabharata citation he shares with Madhva, but his theological use differs: exclusion from lila-prasada rather than from Hari-worship as such.",
   "score": 0.5
  }
 },
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   "preceding_question": "",
   "following_response": ""
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 },
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   "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"
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  },
  "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)",
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    "loci": [
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
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    "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.",
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 },
 "so_what_questions": [
  "Kama is described as dushpura — inherently unfillable. What does it mean that the Gita diagnoses insatiability as a structural feature of misdirected desire rather than a contingent failure of willpower?",
  "The verse links dambha (performance of virtue), mana (claim to honor), and mada (intoxication with status) as a cluster. How do these three reinforce each other, and which typically comes first in a person's deterioration?",
  "Asat-grahan (false convictions, perverse fixations) are said to be adopted through moha alone — not through scripture or reasoning. What distinguishes conviction rooted in moha from conviction rooted in genuine inquiry?",
  "Ashuchi-vrata covers a spectrum from minor-deity cults (Sridhara) to left-hand tantric practice (Madhusudana). What makes a vrata ashuchi — the practice itself, the motivation, or the object of worship?",
  "Each school reads asat-grahan differently: wrong metaphysics (Shankara), illegitimate acquisitions (Ramanuja), perverse scriptural clinging (Vallabha), magical compulsions (Sridhara/Madhusudana). Which reading maps most accurately onto the primary pathologies you observe in contemporary life?",
  "The verse is embedded in the asura-sampad (demonic endowment) section. Is the Gita describing a type of person or a mode of consciousness that can temporarily possess any person? Does that distinction matter for how we apply the verse?",
  "Madhva uses external textual authority (Moksha-dharma citation) to establish a doctrinal point about kama. What does it mean that he feels the Gita alone is insufficient — and what does that reveal about his pramana-epistemology?"
 ],
 "everyday_applications": {
  "advaita": "The workaholic who acquires one credential, promotion, or status-marker only to immediately experience the next craving is living the dushpura-kama the verse describes. The Advaita reading says the problem is structural: without viveka (discriminative wisdom) to distinguish the unchanging witness from the desiring mind, no achievement will land as sufficient. The practice is not to suppress desire but to investigate who is desiring.",
  "visistadvaita": "When professional or personal conduct is driven by 'what I can legitimately claim as mine' rather than 'what I owe in service to the whole,' the asat-parigraha pattern is active. Ramanuja's reading suggests the correction is reorientation of the will: the same energy that drives acquisition can be redirected toward the other as Bhagavan's stand-in — making every transaction an act of kainkarya rather than extraction.",
  "dvaita": "Addiction in any form — to substances, to approval, to screens, to outrage — is the Mahabharata's 'patala iva dushpura' made concrete: the pit that can never be filled. Madhva's reading insists the fix is not moderation management but a complete change of the object of refuge. The jiva that knows itself as utterly dependent on Hari cannot simultaneously mistake a finite object for its source of purnata.",
  "shuddhadvaita": "Ideological capture — becoming a partisan of a school, movement, or influencer with a tenacity that overrides evidence — is Vallabha's asad-agraha at work. The person does not merely hold a wrong view; they have staked their identity on it ('asad agraha agrahas yeshu') and will propagate it actively. The Pushti-marga corrective is not argument but prasada: only Krishna's grace loosens what ego has cemented.",
  "bhakti": "The wellness-industry promise — 'follow this protocol, use this supplement, practice this technique, and you will secure health, wealth, and attraction' — is Sridhara's asat-graha in modern dress: a duragraha (perverse fixation) that feels like a reasonable bet but is accepted through moha alone, with no real discriminative testing. The ashuchi quality is not the practice itself but the magical-coercive relationship to the divine it assumes.",
  "advaita-bhakti": "The person who performs dharmic identity (public charity, conspicuous spirituality, claims of humility) while privately holding contempt for others is living Madhusudana's triple deception: dambha projects virtue, mana projects worthiness of honor, mada projects superiority. The Advaita-Bhakti reading says all three collapse the moment genuine bhava (heart-orientation toward Krishna) displaces the performance — because the performance requires an audience and bhava needs none."
 },
 "primary_meaning": "Clinging to desire that nothing can satisfy, and armed with vanity, arrogance, and pride, they seize on false convictions through sheer delusion and carry out their impure observances."
}