{
  "verse_id": "1.10",
  "mūla": {
    "devanāgarī": "अपर्याप्तं तद् अस्माकं बलं भीष्माभिरक्षितम् | पर्याप्तं त्व् इदम् एतेषां बलं भीमाभिरक्षितम्",
    "iast": "aparyāptaṃ tad asmākaṃ balaṃ bhīṣmābhirakṣitam | paryāptaṃ tv idam eteṣāṃ balaṃ bhīmābhirakṣitam",
    "chapter_position": "Chapter 1 (Arjuna-Viṣāda-Yoga (The Yoga of Arjuna's Despondency)), verse 10",
    "speaker": "Arjuna",
    "addressed_to": "Krishna"
  },
  "word_by_word": [
    {
      "surface_form": "a",
      "lemma": "a",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अ"
    },
    {
      "surface_form": "paryāptam",
      "lemma": "√paryāp",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पर्याप्तम्"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "asmākam",
      "lemma": "mad",
      "grammar": "genitive plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अस्माकम्"
    },
    {
      "surface_form": "balam",
      "lemma": "bala",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बलम्"
    },
    {
      "surface_form": "bhīṣma",
      "lemma": "bhīṣma",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भीष्म"
    },
    {
      "surface_form": "abhirakṣitam",
      "lemma": "abhi-√rakṣ",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अभिरक्षितम्"
    },
    {
      "surface_form": "paryāptam",
      "lemma": "√paryāp",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पर्याप्तम्"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "idam",
      "lemma": "idam",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इदम्"
    },
    {
      "surface_form": "eteṣām",
      "lemma": "etad",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एतेषाम्"
    },
    {
      "surface_form": "balam",
      "lemma": "bala",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बलम्"
    },
    {
      "surface_form": "bhīma",
      "lemma": "bhīma",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भीम"
    },
    {
      "surface_form": "abhirakṣitam",
      "lemma": "abhi-√rakṣ",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अभिरक्षितम्"
    }
  ],
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      "verse": "3.2",
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    {
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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_1.10",
        "anandgiri_1.10"
      ],
      "score": 0.5,
      "english_rendering": "Duryodhana's anxious arithmetic — *aparyāptam* (immeasurable, inexhaustible) our force guarded by Bhīṣma, *paryāptam* (limited, exhaustible) theirs guarded by Bhīma — operates entirely within *vyavahāra* (conventional transactional appearance), the domain where *avidyā* (ignorance) projects multiplicity onto the one undivided *ātman*. The two armies, the two commanders, the asymmetry of strength: all are *adhyāsa* (superimposition), distinctions held in place by the same ignorance that makes Duryodhana count *asmākam* (ours) against *eteṣām* (theirs). From the standpoint of *paramārtha* (ultimate reality), there is no Bhīṣma-protected force and no Bhīma-protected force; there is only *brahman*, appearing as this battlefield pageant through *māyā*. The verse is thus itself a compressed exhibit of *saṃsāric* cognition: the calculating mind that sees two sides, measures them, and fears — a mind that has not yet heard *tat tvam asi*.",
      "divergence_note": "The verse admits two readings of *aparyāptam* / *paryāptam* — 'immeasurable / limited' (Duryodhana boasting) or 'insufficient / sufficient' (Duryodhana expressing anxiety). The advaita reading is indifferent to which Duryodhana means, since both readings keep the discourse wholly within *vyavahāra*; either way, the cognition of opposing, quantifiable *bala* (force) is *māyā*-generated multiplicity.",
      "provenance": "siddhānta_reconstruction"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_1.10",
        "vedantadeshika_1.10"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja's commentary reads Duryodhana's strategic report as the first dramatic disclosure of his inner condition: having surveyed both the Pāṇḍava forces secured by Bhīma and his own forces secured by Bhīṣma, Duryodhana reports to his ācārya and then falls inwardly into viṣāda (dejection) — not yet the noble viṣāda of Arjuna, but a tactical despair born of comparing finite bala (armies, power). From the Viśiṣṭādvaita view, all bala ultimately belongs to Bhagavān as antaryāmin (inner ruler); the commander who calculates only military parity has not yet understood that the real kainkarya (service) is to surrender the outcome to the Lord of all three worlds (trailokya), whose charioteer-form is already present on the field.",
      "divergence_note": "Rāmānuja: 'duryodhanaḥ svayameva... ātmīyasya balasya tad-vijaye cāparyāptatām ācāryāya nivedya antare viṣaṇṇaḥ abhavat' — Duryodhana, having personally surveyed both forces and perceived sufficiency on the Pāṇḍava side and insufficiency on his own for victory, reported to his ācārya and became inwardly despondent."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_1.10"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's joint commentary on verses 1.2–1.11 sees Duryodhana's strategic calculation — seeing Bhīma-protected Pāṇḍava forces as sufficient and Bhīṣma-protected Kaurava forces as insufficient — as a moment within Kṛṣṇa's own līlā (divine play). In Puṣṭi-mārga, no bala is one's own; every army, every hero, every protective formation is a vibhava (manifestation) of Kṛṣṇa's inexhaustible śakti (power). Duryodhana's dejection at perceiving asymmetry is itself prasāda in reverse: the Lord withholding the illusion of self-sufficiency so that the soul might recognize its complete dependence on Kṛṣṇa's grace alone.",
      "divergence_note": "Vallabha (on 1.2–1.11): 'duryodhano'pi vṛkodarādibhī rakṣitaṃ pāṇḍavānāṃ balaṃ bhīṣmābhirakṣitaṃ svīyaṃ ca balaṃ vilokya ātmajāvijaye tadbalaśya paryāptatāṃ ātmabalasya tad-vijaye'paryāptatāṃ ca ācārye nivedyāntareva viṣaṇṇo'bhūt.' Note: Vallabha comments on verses 1.2–1.11 together; no isolated reading of 1.10 is given."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_1.10"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī isolates the precise strategic logic in Duryodhana's anxiety: Bhīṣma is ubhayapakṣapātin (partial to both sides), and therefore even though the Kaurava army is numerically superior and protected by a great hero, it appears aparyāpta — unequal to the contest with the Pāṇḍavas. Bhīma, by contrast, is ekapakṣapātin (partisan to one side only), and so the smaller Pāṇḍava army protected by him appears paryāpta — fully capable. The bhakti teaching embedded here is that the quality of the guardian matters more than the quantity of the guarded: a half-hearted protector, however great, weakens the whole; single-pointed devotion (ekapakṣapāta toward the Lord) makes even a smaller force formidable.",
      "divergence_note": "Śrīdhara: 'bhīṣmasya ubhayapakṣapātitvāt asmad-balaṃ pāṇḍavasainyaṃ pratyasamartham. bhīmasya ekapakṣapātitvāt' — because Bhīṣma is sympathetic to both parties, our army appears unequal against the Pāṇḍava force; because Bhīma is wholly partisan, the Pāṇḍava force appears capable."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_1.10"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana Sarasvatī presents two readings in deliberate tension. The first (straightforward): Duryodhana claims his eleven-akṣauhiṇī force, protected by the renowned Bhīṣma with subtle strategic intelligence, is 'aparyāptam' — boundless, inexhaustible — while the Pāṇḍava seven-akṣauhiṇī force protected by the impetuous Bhīma is 'paryāptam' — finite, limited; Duryodhana therefore expects victory. The second reading (ironic reversal): 'aparyāptam' means insufficient — Duryodhana secretly knows the Kaurava force cannot overcome the Pāṇḍavas — and 'paryāptam' means the Pāṇḍava force is fully adequate to defeat him. The jñāna-bhakti synthesis surfaces here: from the plane of Advaita, both readings collapse into the same truth — all distinctions of sufficient and insufficient, self and other, dissolve in the Brahman that is Kṛṣṇa, the sarvotprekṣaṇaśīla (all-surveying) presence standing at the center of both armies.",
      "divergence_note": "Madhusūdana (first reading): 'aparyāptam anantam ekādaśākṣauhiṇīparimitaṃ bhīṣmeṇa ca prathitamahimnā sūkṣmabuddhinābitaḥ sarvato rakṣitam tat... eteṣāṃ pāṇḍavānāṃ balaṃ tu paryāptaṃ parimitam saptākṣauhiṇīmātrātmakatvāt.' Second reading: 'tad-pāṇḍavānāṃ balam aparyāptaṃ nālam asmābhyam... idam punar asmadīyaṃ balam eteṣāṃ pāṇḍavānāṃ paryāptaṃ paribhave samartham.'"
    },
    "dvaita": {
      "score": 0.5,
      "english_rendering": "Madhvācārya's bhāṣya on 1.10 is absent from the supplied panel. From first principles of Dvaita, however, the verse presents a precise illustration of svātantrya (independent agency) versus paratantrya (dependent existence): Duryodhana commits the fundamental Dvaita error of treating his army's bala as self-sufficient power, forgetting that jīvas (individual souls) and their capacities are entirely paratantra — real, not illusory, but wholly dependent on Hari's sanction. The contrast between 'aparyāptam' (insufficient) and 'paryāptam' (sufficient) maps not onto military arithmetic but onto the theological question of which side carries Viṣṇu's anugraha (grace).",
      "divergence_note": "Absent — Madhvācārya's bhāṣya not supplied for this verse. Rendering is principled inference from Dvaita siddhānta."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "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": [
          "paryāptam: paryāp -> √paryāp",
          "abhirakṣitam: abhirakṣ -> abhi-√rakṣ",
          "paryāptam: paryāp -> √paryāp",
          "abhirakṣitam: abhirakṣ -> abhi-√rakṣ"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Duryodhana perceives his own general Bhīṣma as a source of strategic weakness precisely because Bhīṣma's loyalties are divided — what does this tell us about the relationship between wholeness of commitment and effective action, and where in our own lives do we appoint 'Bhīṣmas' to guard what matters most?",
    "Madhusūdana identifies two grammatically valid but strategically opposite readings of the same two words: does the ambiguity of 'aparyāptam' and 'paryāptam' reveal Duryodhana's conscious calculation, unconscious fear, or both simultaneously — and what does it mean when our own language about strength betrays the opposite of what we intend?",
    "Rāmānuja reads Duryodhana's viṣāda (dejection) as emerging the moment he finishes his strategic report — before any battle blow is struck; if dejection can arrive from merely surveying a situation, what is the difference between realistic assessment and the projection of defeat?",
    "The verse is entirely about bala (strength, army, force) as a comparative and quantifiable thing; the Gītā will spend its next seventeen chapters dissolving this frame — at what point does strategic analysis become a prison, and what would it take for Duryodhana to exit that prison?",
    "Śrīdhara's commentary turns entirely on ekapakṣapāta (single-sided partisanship) versus ubhayapakṣapāta (partial to both sides) as the decisive variable — is single-pointed commitment always a strength, or does the Gītā ultimately ask for something beyond partisanship entirely?",
    "If Bhīṣma, the most powerful warrior on the field, is simultaneously the greatest strategic liability because of his dual loyalties, what does this say about the limits of greatness that is not also wholeness — and what modern equivalents come to mind?",
    "The Śuddhādvaita and Dvaita readings both interpret this moment as the Lord arranging conditions so that the soul discovers its own insufficiency — is spiritual surrender ever possible without first experiencing the precise flavor of one's own 'aparyāptatā,' one's own not-enoughness?"
  ],
  "everyday_applications": {
    "advaita": "When you feel the compulsive need to audit your resources against a rival's — counting advantages, comparing teams, tallying disadvantages — notice that the very activity of 'my side versus their side' is the mechanism of avidyā (ignorance) operating in real time. The Advaita practice is not to stop assessing, but to hold assessments lightly, as functional overlays on a ground that does not divide. Before any high-stakes comparison, pause and ask: who is the one doing the comparing, and is that one on either side?",
    "viśiṣṭādvaita": "In Rāmānuja's reading, Duryodhana's dejection arrives because he measures only bala that he can see and count. The Viśiṣṭādvaita application: when you face a resource comparison at work, in relationships, or in health — and feel the contraction of 'we are outmatched' — deliberately reframe the question as 'what form of kainkarya (dedicated service) is available to me right now, regardless of outcome?' Shifting from outcome-arithmetic to service-orientation is the practitioner's daily move from viṣāda to vairāgya.",
    "dvaita": "The Dvaita teaching from this verse is about the error of treating your own capacities as self-generated. Before a meeting where you feel under-resourced, under-prepared, or numerically outgunned, explicitly acknowledge that your bala (capacity, energy, skill) is paratantra — dependent on Hari's anugraha (grace). This is not passivity; Madhva's tradition is intensely action-oriented. It is rather the recognition that acting from 'my power' versus 'power flowing through me' produces entirely different internal states and, over time, entirely different results.",
    "śuddhādvaita": "Vallabha's Puṣṭi-mārga asks: what if your current sense of inadequacy — your 'aparyāptatā' — is itself the Lord's gift, the withdrawal of the illusion of self-sufficiency so that you might surrender more completely? The everyday practice: when you notice the feeling 'I do not have enough, I am not enough,' treat it not as a problem to solve but as prasāda (grace) to receive. Sit with it for sixty seconds before reaching for a solution. Let the insufficiency point you toward the only source that is actually paryāpta — complete.",
    "bhakti": "Śrīdhara's insight about ekapakṣapāta (single-sided partisanship) as the decisive variable has a direct application in any form of care, mentorship, or guardianship: the person who protects your project, relationship, or creative work with undivided commitment is more valuable than a more powerful ally whose loyalty is hedged. Before accepting support, ask honestly whether your 'Bhīṣma' is fully present or partially elsewhere — and before offering support to others, examine whether you yourself are showing up with ekapakṣapāta or with divided attention.",
    "advaita-bhakti": "Madhusūdana's two-reading gambit models a practice of holding competing self-assessments simultaneously rather than collapsing to one. When you find yourself oscillating between 'I have more than enough to handle this' and 'I am nowhere near sufficient for this challenge,' Madhusūdana's synthesis suggests that both are grammatically valid readings of the same inner text — and that neither is final. The advaita-bhakti practice is to bring both readings to Kṛṣṇa (or whatever name you use for the ground of your being), and ask not 'which reading is true?' but 'what action is called for from the one who holds both?'"
  },
  "primary_meaning": "Our force, guarded by Bhīṣma, is boundless; theirs, guarded by Bhīma, is limited, or so Duryodhana claims. The same words read the other way say his army falls short and theirs will suffice."
}