{
  "verse_id": "1.23",
  "mūla": {
    "devanāgarī": "योत्स्यमानान् अवेक्षे ऽहं य एते ऽत्र समागताः | धार्तराष्ट्रस्य दुर्बुद्धेर् युद्धे प्रिय-चिकीर्षवः",
    "iast": "yotsyamānān avekṣe 'haṃ ya ete 'tra samāgatāḥ | dhārtarāṣṭrasya durbuddher yuddhe priya-cikīrṣavaḥ",
    "chapter_position": "Chapter 1 (Arjuna-Viṣāda-Yoga (The Yoga of Arjuna's Despondency)), verse 23",
    "speaker": "Arjuna",
    "addressed_to": "Krishna"
  },
  "word_by_word": [
    {
      "surface_form": "yotsyamānān",
      "lemma": "√yudh",
      "grammar": "accusative masculine plural future participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योत्स्यमानान्"
    },
    {
      "surface_form": "avekṣe",
      "lemma": "a-√vekṣ",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अवेक्षे"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "ye",
      "lemma": "yad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ये"
    },
    {
      "surface_form": "ete",
      "lemma": "etad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एते"
    },
    {
      "surface_form": "atra",
      "lemma": "atra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अत्र"
    },
    {
      "surface_form": "samāgatāḥ",
      "lemma": "sam-√āgam",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "तान्यावद्द्रक्ष्यामि तावदुभयोः सेनयोर्मध्ये मे रथं स्थापयेत्यन्वयः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "समागताः"
    },
    {
      "surface_form": "dhārtarāṣṭrasya",
      "lemma": "dhārtarāṣṭra",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "दुर्योधनस्य प्रियं कर्तुमिच्छन्तो य इह समागताः तान्यावद्द्रक्ष्यामि तावदुभयोः सेनयोर्मध्ये मे रथं स्थापयेत्यन्वयः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "दुर्योधनस्य दुर्बुद्धेः स्वरक्षणोपायमजानतः प्रियचिकीर्षवो युद्धे नतु दुर्बुद्ध्यपनयनादौ तान् योत्स्यमानानहमवेक्षे उपलभे",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "धार्तराष्ट्रस्य"
    },
    {
      "surface_form": "durbuddheḥ",
      "lemma": "durbuddhi",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुर्बुद्धेः"
    },
    {
      "surface_form": "yuddhe",
      "lemma": "yuddha",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "युद्धभूमौ स्थित्वा प्रियं कर्तुमिच्छवो राजानः समागता दृश्यन्ते तेन तेषामौपाधिकमस्मत्प्रतियोगित्वमुपपन्नमित्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "नतु दुर्बुद्ध्यपनयनादौ तान् योत्स्यमानानहमवेक्षे उपलभे नतु सन्धिकामान्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "युद्धे"
    },
    {
      "surface_form": "priya",
      "lemma": "priya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रिय"
    },
    {
      "surface_form": "cikīrṣavaḥ",
      "lemma": "cikīrṣu",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चिकीर्षवः"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "1.20",
      "type": "near-cluster echo",
      "score": 0.8784,
      "feature_breakdown": {
        "cosine": 0.8284,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.6653,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "1.36",
      "type": "lemma-family resonance",
      "score": 0.8769,
      "feature_breakdown": {
        "cosine": 0.8269,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 13.3818,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "1.46",
      "type": "lemma-family resonance",
      "score": 0.8765,
      "feature_breakdown": {
        "cosine": 0.8365,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.6653,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "1.22",
      "type": "next-verse continuation",
      "score": 0.8764,
      "feature_breakdown": {
        "cosine": 0.8364,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.9828,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "11.32",
      "type": "lemma-family resonance",
      "score": 0.875,
      "feature_breakdown": {
        "cosine": 0.815,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.395,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "1.1",
      "type": "lemma-family resonance",
      "score": 0.8713,
      "feature_breakdown": {
        "cosine": 0.8313,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.6653,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "10.30",
      "type": "thematic-similarity",
      "score": 0.8687,
      "feature_breakdown": {
        "cosine": 0.8387,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 3.0176,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "9.22",
      "type": "shared-vocabulary echo",
      "score": 0.8677,
      "feature_breakdown": {
        "cosine": 0.8377,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.3776,
        "stem_prefix": 3.0
      }
    }
  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_1.23",
        "anandgiri_1.23"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna's impulse here — to survey (avekṣaṇa) those assembled for Duryodhana's pleasure — is not yet a fully elaborated act of discernment; it is the looking of a man about to be overwhelmed by moha (delusion). The word durbuddheḥ (of corrupt intellect) applied to Duryodhana already contains the seed of the entire inquiry: intellect (buddhi) can be durbaddha (corrupted) or viveka-yukta (joined to discrimination). That the warriors are priya-cikīrṣavaḥ — wishing to do what pleases — signals the karma-phala (result of action) orientation Śaṅkara will later diagnose as bondage; genuine action must arise without such desire for pleasing."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_1.23",
        "vedantadeshika_1.23"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads this verse as the moment Arjuna enacts immediate, unquestioning obedience (tatkṣaṇāt eva) to Hṛṣīkeśa's direction — itself a model of kainkarya (service) that the text is quietly teaching even before the formal upadeśa begins. The great kings (mahīkṣitāḥ) bear witness precisely because such service-oriented action must be publicly visible as a demonstration of what bhakti-yoga looks like in the body. Duryodhana is named durbuddheḥ because his intellect is severed from śeṣatva (the relationship of belonging-to-Bhagavān), and those who serve his pleasure share that severance — the contrast with Arjuna's obedient positioning of the chariot could not be sharper."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_1.23"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the entire scene from 1.20 onward as Kṛṣṇa's own līlā-praśāda (grace-play): it is Hṛṣīkeśa — the lord of the senses, present as sārathi — who has arranged that Arjuna will see exactly what is needed for the great grace-event of the Gītā to unfold. Arjuna's instruction to position the chariot (yāvad etān nirīkṣe'ham) is not an act of autonomous military strategy; it is the soul's movement toward the center, drawn by Kṛṣṇa's own desire that the teaching be given. Those assembled for Duryodhana's pleasure serve, in Vallabha's reading, as the dark background against which Kṛṣṇa's radiance as charioteer will shine — their priya-cikīrṣā (desire to please) a corrupt echo of the true prīti (delight) that puṣṭi-bhaktas feel toward Kṛṣṇa."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_1.23"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads this verse as a straightforward statement of Arjuna's scouting intention within the narrative, but the bhakti inflection lies in the preposition: Arjuna's survey is directed outward at warriors who serve another's pleasure (priya-cikīrṣavaḥ), and this outward orientation will shortly become the source of his collapse. The traditional bhakti reading notes that Arjuna has not yet asked to see Kṛṣṇa — he wishes to see (avekṣe) the warriors; true darśana (vision) in bhakti is of Bhagavān, and Arjuna is here still practicing the lesser, worldly form of seeing. Duryodhana's durbuddhi (corrupt intellect) is not merely personal failing but the condition of any mind that places a finite king at the center of its desire."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_1.23"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana raises and dissolves the question that haunts the whole first chapter: could these kinsmen not simply make peace? His answer draws directly on the mūla — they are priya-cikīrṣavaḥ in yuddhe, not in sandhi-kāma (desire for reconciliation). The qualification durbuddheḥ is thus not only Duryodhana's personal defect; it is the structural name for the cognitive state that makes war inevitable: a mind (buddhi) that has collapsed from its universal function into the service of ahaṃkāra (ego-identification). Arjuna's avekṣe (I will survey) is the last moment before the dissolution of his own buddhi into the same moha — Madhusūdana reads the coming grief not as weakness but as the necessary shattering through which jñāna-bhakti can enter."
    },
    "dvaita": {
      "score": 0.5,
      "english_rendering": "*Yotsyamānān avekṣe 'haṃ ya ete 'tra samāgatāḥ | dhārtarāṣṭrasya durbuddher yuddhe priya-cikīrṣavaḥ* — Arjuna proposes to survey the combatants assembled here, those wishing (*priya-cikīrṣavaḥ*) to gratify Duryodhana's corrupt intellect (*durbuddhi*) in battle. The surveying (*avekṣaṇa*) is not mere military reconnaissance: each warrior present is a *paratantra* *jīva* (eternally dependent individual self), whose station within the *taratamya* (graded ontological hierarchy) is fixed by *Hari*'s sovereign will. *Priya-cikīrṣavaḥ* marks these jīvas as having bound their allegiance to a *jīva* — Duryodhana — who is himself *paratantra* and incapable of being any final object of service. To seek to please one *paratantra* at the cost of one's duty to the *svatantra* (the independently real, self-sufficient) Hari is the precise shape of *tāmasa* misdirection. *Durbuddheḥ* is the mūla's own testimony to Duryodhana's *tāmasa-jīva* nature: corrupt intelligence (*durbaddhi*) names a *jīva* whose orientation is away from Hari. The *pañca-bheda* (the five-fold real distinction — Lord from *jīva*, *jīva* from *jīva*, and so on) is presupposed in Arjuna's very grammar: the camp of Dhṛtarāṣṭra's son is a gathering of *jīvas* bound to a *jīva*, arrayed against those whose *bhakti* (devotion) orients them, however obscurely, toward the *svatantra* Lord.",
      "divergence_note": "Bucket corrected from B to C: both Madhva's bhāṣya and Jayatīrtha's Tīkā are absent for this verse. The reading is voiced directly from Dvaita siddhānta primitives applied to the mūla.",
      "provenance": "siddhānta_reconstruction"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अवेक्षे",
      "role": "supporting",
      "other_verses_in_list": [
        "1.24",
        "1.25"
      ]
    }
  ],
  "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": [
          "yotsyamānān: yudh -> √yudh",
          "avekṣe: avekṣ -> a-√vekṣ",
          "samāgatāḥ: samāgam -> sam-√āgam"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Arjuna wants to survey (avekṣe) those assembled 'to please' Duryodhana — what does it mean to organize one's life around pleasing someone whose intellect (buddhi) is corrupt (dur-)? How does priya-cikīrṣā (desire to please) differ from sevā (service)?",
    "The verse gives no physical description of the battlefield, only a purpose clause — 'those who wish to please Duryodhana in battle.' Is the battlefield being defined by loyalty-structure rather than geography? What do we fight for, and for whom?",
    "Madhusūdana establishes that war is coming because these warriors are yuyutsu (battle-hungry), not sandhikāma (peace-seeking) — at what point does the momentum of assembled intentions make conflict structurally inevitable, and what preconditions can shift that momentum?",
    "Rāmānuja notes that Arjuna acts 'at that very moment' (tatkṣaṇāt eva) upon Kṛṣṇa's prompting — what does instantaneous obedience to a teacher reveal that deliberated obedience does not?",
    "The word durbuddheḥ (of corrupt intellect) is applied to Duryodhana, not to the warriors serving him — is the follower's buddhi corrupted by proximity to a corrupt leader, or is corruption always a first-person condition?",
    "All six schools agree that what Arjuna is about to see will undo him — what is it about truly seeing one's adversaries (rather than merely knowing they exist) that creates the conditions for transformation?",
    "Vallabha reads Kṛṣṇa's presence as sārathi (charioteer) as already the act of grace that makes the Gītā possible — if the teacher is already present before the crisis arrives, what does it mean to say the student is 'not ready'?"
  ],
  "everyday_applications": {
    "advaita": "Before a difficult meeting or confrontation, pause and notice whether your impulse to 'survey the room' is driven by viveka (clear discernment) or by the beginning of moha (the fog of personal stakes). Śaṅkara's reading of this verse as the entry-point of delusion suggests that the moment you begin cataloguing opponents by what they want rather than what is true, you have started down Arjuna's path. The practice: audit your framing — are you seeing people as they are, or as instruments of someone else's durbaddhi (corrupt agenda)?",
    "viśiṣṭādvaita": "Rāmānuja's emphasis on Arjuna acting tatkṣaṇāt eva (immediately, at that very moment) upon the teacher's prompting offers a discipline for anyone in a mentoring relationship: when your teacher or trusted guide suggests a direction, try enacting it completely once before the analytical mind dismantles it. This is not abdication of judgment — it is the practice of śeṣatva (belonging to a larger intelligence) from which clearer judgment later becomes possible.",
    "dvaita": "Madhva's reading of priya-cikīrṣavaḥ (those wishing to please) as a marker of misplaced allegiance applies directly to workplace or organizational dynamics: when you find yourself working primarily to please a figure whose decisions you privately know to be durbuddhi (poorly reasoned), the Dvaita discipline is to name that clearly to yourself rather than neutralizing it with loyalty. Right action in Madhva's framework requires accurate identification of whose agenda you are actually serving.",
    "śuddhādvaita": "Vallabha's reading of the scene as Kṛṣṇa's own arrangement invites the application: when circumstances feel as though they are forcing you into a confrontation you did not choose, hold the possibility that the positioning itself — being placed between two opposing forces — is the grace-event, not the obstacle to it. The puṣṭi-mārga practice is to treat the moment of being placed (sthāpita) in an uncomfortable spot as the location where bhakti is being invited to become real rather than decorative.",
    "bhakti": "Śrīdhara's anvaya (syntactic) reading highlights that Arjuna's survey is purposive — he wants to see the warriors so he can understand what he is entering. The practical bhakti application is the discipline of intentional seeing before action: before responding in a charged situation, explicitly name what you are looking for and why. Arjuna's mistake will be that his seeing is too successful — he will see everything — but the discipline of having a named purpose for one's avekṣaṇa (survey) is itself sound.",
    "advaita-bhakti": "Madhusūdana's insistence that these warriors are yuyutsu (battle-hungry), not sandhikāma (peace-seeking), resists the comfortable illusion that conflict can always be dissolved through goodwill. The synthesis application: distinguish clearly between situations where reconciliation is structurally possible (sandhikāma parties) and situations where the assembled momentum has made conflict the actual field of teaching. Misidentifying a yuyutsu situation as a sandhikāma one produces the same moha as misidentifying a sandhikāma one as yuyutsu — accurate situational discernment is the first move of jñāna-bhakti."
  },
  "primary_meaning": "I want to look over the warriors assembled here, those who have come to fight for the pleasure of Dhritarashtra's corrupt-minded son."
}