{
  "verse_id": "1.32",
  "mūla": {
    "devanāgarī": "न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च | किं नो राज्येन गोविन्द किं भोगैर् जीवितेन वा",
    "iast": "na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca | kiṃ no rājyena govinda kiṃ bhogair jīvitena vā",
    "chapter_position": "Chapter 1 (Arjuna-Viṣāda-Yoga (The Yoga of Arjuna's Despondency)), verse 32",
    "speaker": "Arjuna",
    "addressed_to": "Krishna"
  },
  "word_by_word": [
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "kāṅkṣe",
      "lemma": "√kāṅkṣ",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "काङ्क्षे"
    },
    {
      "surface_form": "vijayam",
      "lemma": "vijaya",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विजयम्"
    },
    {
      "surface_form": "kṛṣṇa",
      "lemma": "kṛṣṇa",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कृष्ण"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "rājyam",
      "lemma": "rājya",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "राज्यम्"
    },
    {
      "surface_form": "sukhāni",
      "lemma": "sukha",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "च लब्धुं शक्यानीति कुतो युद्धादुपरतिरित्याशङ्क्याह न काङ्क्ष इति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "च निर्विवादानीत्यत आह पूर्वत्र सुखं परतः फलाकाङ्क्षा ह्युपायप्रवृत्तौ कारणम्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सुखानि"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "kim",
      "lemma": "ka",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "किम्"
    },
    {
      "surface_form": "naḥ",
      "lemma": "mad",
      "grammar": "genitive plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नः"
    },
    {
      "surface_form": "rājyena",
      "lemma": "rājya",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "राज्येन"
    },
    {
      "surface_form": "govinda",
      "lemma": "govinda",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गोविन्द"
    },
    {
      "surface_form": "kim",
      "lemma": "ka",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "किम्"
    },
    {
      "surface_form": "bhogaiḥ",
      "lemma": "bhoga",
      "grammar": "instrumental masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भोगैः"
    },
    {
      "surface_form": "jīvitena",
      "lemma": "jīvita",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जीवितेन"
    },
    {
      "surface_form": "vā",
      "lemma": "vā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वा"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "1.33",
      "type": "next-verse continuation",
      "score": 0.914,
      "feature_breakdown": {
        "cosine": 0.844,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 13.8506,
        "stem_prefix": 7.0
      }
    },
    {
      "verse": "18.54",
      "type": "shared-vocabulary echo",
      "score": 0.8768,
      "feature_breakdown": {
        "cosine": 0.8423,
        "theme_graph": 0.0,
        "vocative": 0.0,
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      }
    },
    {
      "verse": "5.3",
      "type": "shared-vocabulary echo",
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    },
    {
      "verse": "2.6",
      "type": "shared-vocabulary echo",
      "score": 0.8725,
      "feature_breakdown": {
        "cosine": 0.8425,
        "theme_graph": 0.0,
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    },
    {
      "verse": "12.17",
      "type": "shared-vocabulary echo",
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    },
    {
      "verse": "18.78",
      "type": "long-distance thematic echo",
      "score": 0.8718,
      "feature_breakdown": {
        "cosine": 0.8418,
        "theme_graph": 1.0,
        "vocative": 0.0,
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        "lemma_overlap": 4.9402,
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    },
    {
      "verse": "2.66",
      "type": "thematic-similarity",
      "score": 0.8715,
      "feature_breakdown": {
        "cosine": 0.8415,
        "theme_graph": 0.0,
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        "lemma_overlap": 2.477,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "5.20",
      "type": "thematic-similarity",
      "score": 0.8709,
      "feature_breakdown": {
        "cosine": 0.8409,
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        "lemma_overlap": 3.8337,
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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_1.32",
        "anandgiri_1.32"
      ],
      "score": 0.5,
      "english_rendering": "na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca | kiṃ no rājyena govinda kiṃ bhogair jīvitena vā — Arjuna addresses Kṛṣṇa directly: victory, kingship, and pleasures (*sukhāni*) are indeed attainable through the slaughter of those arrayed before him — *prāptānāṃ yuyutsūnāṃ hiṃsayā vijayo rājyaṃ sukhāni ca labdhuṃ śakyānīti* — yet he *na kāṅkṣe*, does not desire them. The objection then arises: kingship and the rest (*rājyādi*) are universally desired (*sarvākāṅkṣitatvāt*), for by them one might secure the well-being of sons, brothers, and the rest — *putrabhratrādīnāṃ svāsthyam ādhātuṃ śakyam* — and so why the withdrawal from battle? Arjuna preempts this with *kiṃ no rājyena*, pressing the *ākṣepa* (rejection) of *rājyādi* further: what use is sovereignty, what use are *bhogāḥ*, what use is life (*jīvita*) itself? The *hetu* (reason) for this wholesale rejection of *rājyādi* is announced as following — *yeṣām iti* — in the verse that immediately succeeds. Within the Advaita reading, Arjuna's *na kāṅkṣe* registers the surface form of *vairāgya* (dispassion), yet it arises here from *śoka* (grief) rather than *viveka* (discriminative discernment), and so Śaṅkara, commencing his *bhāṣya* only at 2.10, treats this entire chapter as the display of *ajñāna* (nescience) that makes Kṛṣṇa's teaching necessary.",
      "divergence_note": "Śaṅkara left no direct commentary on 1.32; the B-bucket anchoring draws on Ānandagiri's *ṭīkā*, which supplies the dialectical structure: the prima facie case that *vijayo rājyaṃ sukhāni ca labdhuṃ śakyāni* by fighting, the counter that *rājyādi* is *sarvākāṅkṣita* since it can secure *putrabhratrādīnāṃ svāsthyam*, and Arjuna's preemptive *ākṣepa* of all these through *kiṃ no rājyena*. The Advaita doctrinal gloss on *vairāgya* and *śoka* is added from the school's *siddhānta* as applied context."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_1.32",
        "vedantadeshika_1.32"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads verse 1.32 inside a larger description of Pārtha as mahāmanāḥ (great-souled), paramakāruṇika (supremely compassionate), and dīrghabandhu (one of deep familial loyalty) — a man who had already been deceived repeatedly by the Kauravas in the lākṣāgṛha (house of lac) affair and yet bore no malice. Now, beholding kin about to be slain, his body drenched in sweat (atimātra-svinna-sarvagātra) from the combined force of bandhu-sneha (kinship-love) and karuṇā (compassion) and dharma-adharma-bhaya (fear of wrongdoing), he surrenders bow and arrows and sinks onto the chariot-floor. For Rāmānuja, this renunciation of vijaya, rājya, and sukha is not yet mature kainkarya (loving service to Bhagavān) — it is the painful dissolution of ego-investment in outcomes that, if redirected toward Bhagavān's feet, becomes the seed of bhakti-yoga."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_1.32"
      ],
      "score": 0.5,
      "english_rendering": "*Na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca* — Arjuna declares he desires neither victory, nor kingdom, nor pleasures. Within *puṣṭi-mārga* (the path of divine grace), desire for *rājya* belongs to the sphere of *sādhāraṇa-dharma*, the ordinary course of worldly striving; Kṛṣṇa's own *sevā* (loving service) renders every such object without weight. The address *Govinda* — he who gladdens cows, earth, and senses — at the very moment Arjuna disclaims all enjoyment (*bhoga*) and life (*jīvita*) discloses the paradox *puṣṭi-mārga* holds at its center: the senses and their objects belong to Kṛṣṇa alone, are sustained by his *anugraha* (grace), and when a *jīva* (individual self) moves to renounce them out of grief rather than *brahma-sambandha* (the consecrating bond with Brahman), the renunciation is incomplete. Arjuna's *kiṃ no rājyena govinda* — 'what is kingdom to us, Govinda?' — is not yet the *sevā* in which kingdom and self alike are surrendered into Kṛṣṇa's own real manifestation of the world. The world is no illusion to be cast aside; it is Kṛṣṇa's *svakīya* (his own), and sorrow-driven disavowal does not become *puṣṭi*. Grace has not yet descended; Arjuna stands at the threshold where *bhoga* is refused but *prasāda* (Kṛṣṇa's freely given grace) has not yet been received.",
      "divergence_note": "Bucket re-assigned from B to C: Vallabha left this verse without commentary; the rendering is voiced directly from *śuddhādvaita* siddhānta off the mūla.",
      "provenance": "siddhānta_reconstruction"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_1.32"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara's bhāṣya on 1.32 is tightly economical. He poses the opponent's question: 'Do you not see the fruits — vijaya and the rest?' — and has Arjuna reply with 'na kāṅkṣa iti' (I do not desire). He then expands: 'Those very persons for whose sake we desired rājya and the rest — those prāṇa-dhana-tyāgis (those who have renounced life and wealth) — have themselves taken their stand on the battlefield for the sake of this war. Therefore, what use have we for rājya and the like?' The logic is a complete collapse of the instrumental chain: the beneficiaries of victory have become instruments of the war itself; the goal-structure is self-annihilating, and thus Arjuna's refusal is not emotion but reasoned futility."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_1.32"
      ],
      "score": 0.5,
      "english_rendering": "*Phala-kāṅkṣā* (desire for fruit) is the cause of *upāya-pravṛtti* (engagement with means): *phalaākaṅkṣā hyupāya-pravṛttau kāraṇam*. Where that desire is absent, engagement in the means — war — is as senseless as a man without hunger being urged toward cooking: *bhojanecchā-virahiṇa iva pākādau mam pravṛttir anupapannā*. The objection that *dṛṣṭa-prayojana* (visible purpose) — *vijayo rājyaṃ sukhāni ca* — remains unimpeached even where *adṛṣṭa* fails is thus closed: Arjuna severs all three. The address *govinda* is not incidental. Madhusūdana glosses: *go-śabda-vācyāny indriyāṇy adhiṣṭhānatayā nityaṃ prāptas tvam* — the term *go* names the *indriya*s (senses), and Govinda is he who presides over them as their constant witness; invoking this name, Arjuna signals that Kṛṣṇa already perceives his *aihi-ka-phala-virāga* (dispassion toward this-worldly fruit) directly. A final counter-objection — that even a dispassionate man should strive for the sake of his own people — is also met: *ye yeṣāṃ tu bandhūnām arthe tad apekṣitaṃ, te ete prāṇān prāṇāśāṃ dhanāni dhanāśāṃ ca tyaktvā yuddhe avasthitāḥ* — those very kinsmen for whose benefit *rājya* might have been sought have already cast away *prāṇāśā* (hope of life) and *dhanāśā* (hope of wealth) by standing in battle. No self-interest and no other-regarding motive survives. The *bhoga*-term, earlier used as synonym for *sukha*, is here read as pointing to the material means and objects of pleasure, distinguished from *sukha* proper by the verse's independent mention of both."
    },
    "dvaita": {
      "score": 0.5,
      "english_rendering": "*Na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca* — Arjuna renounces victory, kingship, and pleasure in a single breath. From the Dvaita reading, this utterance lays bare the condition of the *paratantra* (eternally dependent) *jīva* when volition collapses inward on itself: desire aimed at personal gain is precisely the disorder that marks the *jīva*'s forgetting of its constitutional subordination to *svatantra* Hari. *Kiṃ no rājyena govinda kiṃ bhogair jīvitena vā* — the rhetorical questions addressed to *Govinda* are telling; Arjuna instinctively turns toward the Lord even in grief, which registers the *jīva*'s irreducible *bheda* (real distinction) from and orientation toward Hari. Yet the renunciation here is not yet *bhakti* as ontological subordination — it is *śoka*-born *vairāgya* (dispassion born of sorrow), a negation of self-directed desire without the corresponding affirmation of action re-anchored in Hari's will. The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) remains unrecognized by Arjuna at this stage; he sees only the *jīva-jīva* relations — kinsmen he will kill — and not the *svatantra* Hari who orders all action. *Dāsya* (servanthood) to Hari, not the cessation of *karma*, is the corrective the verse anticipates.",
      "divergence_note": "No Madhva or Jayatīrtha bhāṣya was available for this verse; the reading is voiced directly from Dvaita *siddhānta* applied to the *mūla*.",
      "provenance": "siddhānta_reconstruction"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Krishna (also: Govinda)",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "कृष्ण",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "1.28",
        "1.29",
        "1.30",
        "1.41",
        "5.1",
        "6.34",
        "6.37",
        "6.39",
        "8.25",
        "8.26",
        "11.35",
        "11.41",
        "17.1",
        "18.75",
        "18.78"
      ]
    }
  ],
  "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": [
          "kāṅkṣe: kāṅkṣ -> √kāṅkṣ"
        ]
      }
    ]
  },
  "so_what_questions": [
    "When Arjuna says he does not desire vijaya (victory), rājya (kingship), or jīvita (life) — is this the speech of a liberated mind or a grief-struck one, and what would mark the difference?",
    "Madhusūdana argues that phala-kāṅkṣā (desire for fruit) is the structural engine of all upāya-pravṛtti (means-engagement): if that is true, can action without desire be coherent at all, or does the Gītā's entire subsequent argument have to construct a different engine?",
    "Śrīdhara shows the instrumental chain collapsing: the people for whom rājya was desired are now themselves instruments of the war. Does this make Arjuna's renunciation logically sound or does it expose a deeper confusion about the nature of obligation?",
    "Rāmānuja presents Arjuna as mahāmanāḥ (great-souled) and paramakāruṇika (supremely compassionate) — virtues. Yet those virtues are precisely what disable him here. What does this say about the relationship between moral virtue and right action?",
    "The address 'Govinda' recurs in the verse: Madhusūdana reads it as invoking Kṛṣṇa as inner witness of vairāgya. What changes if we read the address not as a philosophical signal but as an intimate cry — and do those two readings conflict?",
    "From a Dvaita standpoint, Arjuna has correctly negated self-interest but has not yet re-anchored action in Hari's will. Is that re-anchoring a further step beyond vairāgya, or is mature vairāgya already identical with dāsya (servanthood)?",
    "If the Puṣṭi-mārga reading is right that surrendering rājya as an offering within Kṛṣṇa's līlā transforms the act — what is the precise moment at which a renunciation becomes a gift rather than a collapse?"
  ],
  "everyday_applications": {
    "advaita": "When every instrumental goal you have set — the project, the title, the relationship, the outcome — suddenly appears to depend on sacrificing the very people it was meant to serve, pause before acting. The Advaita pointer in this verse is not to give up, but to use the collapse of goal-structure as an invitation to ask: whose wanting was this? Sitting with that question — rather than immediately replacing the old goal with a new one — is the daily practice of viveka (discrimination) that Śaṅkara treats as preparation for genuine insight.",
    "viśiṣṭādvaita": "Rāmānuja's Arjuna is praiseworthy precisely because he feels bandhu-sneha (kinship-love) and karuṇā (compassion) so deeply that he cannot act mechanically. In relationships where you must choose between institutional duty and care for the person in front of you, the Viśiṣṭādvaita counsel is: do not suppress the compassion — let it be felt fully, then ask whether that compassion is being offered upward toward Bhagavān or merely cycling inward as paralysis. The sweat on every limb is not weakness; it is the cost of moral seriousness.",
    "dvaita": "When you catch yourself refusing to act because you see no personal gain, examine carefully: is this genuine disinterest or is it disguised self-pity? The Dvaita teaching is that neither self-interest nor self-rejection is sufficient — the operative question is always 'whose project is this?' If you cannot identify any authority beyond yourself whose command this action serves, the renunciation is as ego-driven as the ambition it replaced.",
    "śuddhādvaita": "Vallabha's Puṣṭi-mārga teaches that every object you release creates space in which Kṛṣṇa's prasāda (grace) can arrive. But the release must be directed — not merely a dropping of the bag, but a placing of it at Kṛṣṇa's feet. In daily life: when a plan you loved falls apart, the Puṣṭi-mārga practice is a conscious offering — 'this was yours to give or withdraw' — rather than simply feeling bereft. The difference between renunciation and surrender is whether there is a recipient.",
    "bhakti": "Śrīdhara's point is structurally precise: when the people you are working for have themselves entered the fire — when the colleague you were protecting has already resigned, when the child you were sacrificing for has already left — the purpose-chain breaks, and continuing in the old role is no longer service but habit. The everyday application is a willingness to re-examine whether your current effort is still genuinely serving anyone, or whether it is serving a story about yourself as someone who serves.",
    "advaita-bhakti": "Madhusūdana's analysis of phala-kāṅkṣā (desire for fruit) as the engine of action offers a practical diagnostic: before beginning any significant undertaking, ask honestly whether there is a fruit you actually want — and if you find none, do not conclude you are therefore spiritually advanced. Absence of desire can mean liberation; it can also mean depression. The Govinda address in the verse is the key: Kṛṣṇa as inner witness of the indriyas (senses) already knows which it is. The practice is to bring that same unflinching inner witnessing to your own motivational states before assuming the action is pointless."
  },
  "primary_meaning": "Krishna, I want none of this, not victory, not a kingdom, not its pleasures. What use is sovereignty to us, Govinda? What use are enjoyments, or life itself?"
}