{ "verse_id": "10.14", "mūla": { "devanāgarī": "सर्वम् एतद् ऋतं मन्ये यन् मां वदसि केशव | न हि ते भगवन् व्यक्तिं विदुर् देवा न दानवाः", "iast": "sarvam etad ṛtaṃ manye yan māṃ vadasi keśava | na hi te bhagavan vyaktiṃ vidur devā na dānavāḥ", "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 14", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "sarvam", "lemma": "sarva", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [ { "sense": "एतद् यथावस्थितवस्तुकथनं मन्ये न प्रशंसाद्यभिप्रायम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "सर्वम्" }, { "surface_form": "etat", "lemma": "etad", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एतत्" }, { "surface_form": "ṛtam", "lemma": "ṛta", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ऋतम्" }, { "surface_form": "manye", "lemma": "√man", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [ { "sense": ", यत् मां प्रति वदसि भाषसे हे केशव। न हि ते तव भगवन्, व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः ।।यतः त्वं देवादीनाम् आदिः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "न प्रशंसाद्यभिप्रायम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "यन्मां त्वं", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "यन्मां प्रति त्वं कथयसिन मे विदुः सुरगणा इत्यादि तदपि सत्यमेव मन्य इत्याह -- न हीति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "यन्मां प्रति वदसि केशव", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "मन्ये" }, { "surface_form": "yat", "lemma": "yad", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यत्" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "vadasi", "lemma": "√vad", "grammar": "present indicative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "भाषसे हे केशव। न हि ते तव भगवन्, व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः ।।यतः त्वं देवादीनाम् आदिः, अतः --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। अतो भगवन् निरतिशयज्ञानशक्तिबलैश्वर्यवीर्यतेजसां निधे ते व्यक्तिं व्यञ्जनप्रकारं न हि परिमितज्ञाना देवा दानवाः च विदुः।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। अतो भगवन् षडगुणपूण ज्ञानं त्वय्येव गुणः त्वद्दत्तमेवान्यत्रोद्भवतीति नान्ये देवा दानवाश्च ते व्यक्तिं अनन्यसाधारणं योग", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "केशव। नहि त्वद्वचसि मम कुत्राप्यप्रामाण्यशङ्का। तच्च सर्वज्ञत्वात्त्वं जानासीति केशौ ब्रह्मरुद्रौ सर्वेशावप्यनुकम्प्यतय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "वदसि" }, { "surface_form": "keśava", "lemma": "keśava", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "। न हि ते तव भगवन्, व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः ।।यतः त्वं देवादीनाम् आदिः, अतः --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। नहि त्वद्वचसि मम कुत्राप्यप्रामाण्यशङ्का। तच्च सर्वज्ञत्वात्त्वं जानासीति केशौ ब्रह्मरुद्रौ सर्वेशावप्यनुकम्प्यतया वात", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "केशव" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "te", "lemma": "tvad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ते" }, { "surface_form": "bhagavan", "lemma": "bhagavat", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": ", व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "निरतिशयज्ञानशक्तिबलैश्वर्यवीर्यतेजसां निधे ते व्यक्तिं व्यञ्जनप्रकारं न हि परिमितज्ञाना देवा दानवाः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": ", तव व्यक्तिं देवा न विदुः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "समग्रैश्वर्यादिसंपन्न, ते तव व्यक्तिं प्रभावं ज्ञानातिशयशालिनोऽपि देवा न विदुर्नापि दानवा न महर्षय इत्यपि द्रष्टव्यम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भगवन्" }, { "surface_form": "vyaktim", "lemma": "vyakti", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "व्यक्तिम्" }, { "surface_form": "viduḥ", "lemma": "√vid", "grammar": "past indicative 3rd person plural verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विदुः" }, { "surface_form": "devāḥ", "lemma": "deva", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देवाः" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "dānavāḥ", "lemma": "dānava", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "।।यतः त्वं देवादीनाम् आदिः, अतः --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "च विदुः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "दानवाः" } ], "intertextual_panel": [ { "verse": "10.2", "type": "lemma-family resonance", "score": 0.8979, "feature_breakdown": { "cosine": 0.8379, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.5218, "stem_prefix": 6.0 } }, { "verse": "2.17", "type": "long-distance thematic echo", "score": 0.8915, "feature_breakdown": { "cosine": 0.8297, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.059, "lemma_overlap": 5.5196, "stem_prefix": 4.0 } }, { "verse": "7.13", "type": "cross-chapter thematic parallel", "score": 0.8883, "feature_breakdown": { "cosine": 0.8265, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.059, "lemma_overlap": 4.6528, "stem_prefix": 4.0 } }, { "verse": "9.24", "type": "lemma-family resonance", "score": 0.8879, "feature_breakdown": { "cosine": 0.8379, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.2569, "stem_prefix": 5.0 } }, { "verse": "13.28", "type": "lemma-family resonance", "score": 0.8862, "feature_breakdown": { "cosine": 0.8362, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.0417, "stem_prefix": 5.0 } }, { "verse": "7.7", "type": "cross-chapter thematic parallel", "score": 0.8826, "feature_breakdown": { "cosine": 0.8208, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.059, "lemma_overlap": 8.0584, "stem_prefix": 4.0 } }, { "verse": "10.39", "type": "shared-vocabulary echo", "score": 0.8819, "feature_breakdown": { "cosine": 0.8419, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.6175, "stem_prefix": 4.0 } }, { "verse": "11.31", "type": "lemma-family resonance", "score": 0.88, "feature_breakdown": { "cosine": 0.83, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.783, "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_10.14", "anandgiri_10.14" ], "score": 0.5, "divergence_note": "Strictly jñāna-centred: Arjuna's acceptance is itself a movement toward the direct knowledge that dissolves the questioner.", "english_rendering": "Arjuna declares: all of this — what the sages have spoken and what you yourself say to me — I hold as truth (ṛtam). Śaṅkara reads 'ṛtam' (truth-as-cosmic-order) not merely as polite assent but as recognition that Kṛṣṇa's words carry the authority of śruti itself, because the speaker is the source. The devas and dānavas cannot know your 'vyakti' (prabhava, the mode of your arising) because their cognition is bounded by upādhi (limiting adjuncts); only the jñānī who has dissolved the upādhis can approach this." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_10.14", "vedantadeshika_10.14" ], "score": 0.5, "divergence_note": "The real, qualified Brahman with infinite auspicious attributes is the content of Arjuna's recognition — not a featureless absolute.", "english_rendering": "Arjuna affirms: this account — your incomparable, natural (svābhāvika) aiśvarya (lordly sovereignty) and the infinity of your auspicious qualities (kalyāṇa-guṇa-gaṇānantyam) — is not flattery but an accurate report of what actually is. Rāmānuja insists on 'yathāvasthita-vastu-kathanam': Arjuna is not praising, he is stating a fact. The devas and dānavas, whose jñāna is parimita (finite and circumscribed), cannot know the 'vyañjana-prakāra' — the specific mode in which this sovereignty becomes manifest in each context." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_10.14", "jayatirtha_10.14" ], "score": 0.5, "divergence_note": "The ignorance of devas is an ontological datum about the creator-creature gap, not an epistemic failing that jñāna can repair from within.", "english_rendering": "The 'brahma param' Arjuna acknowledges is pūrṇa (fully complete, brimming), etymologically rooted in 'bṛh' (to grow, to make grow): Hari alone is that which is supremely great and makes all others great. Madhva grounds this verse in the śruti testimony: 'vibhu-prabhu-prathamam' — Hari is sovereign first and by his own prabhāva became manifold. The devas' ignorance is not incidental but constitutive: the jīva is eternally distinct from Brahman and dependent, so even devas cannot grasp Hari's svarūpa by their own cognition." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_10.14" ], "score": 0.5, "divergence_note": "Truth-recognition here is an act of love and śaraṇāgati, not cognition: the ṣaḍ-guṇa-pūrṇa nature of Kṛṣṇa is disclosed within līlā to those admitted into it.", "english_rendering": "Having heard the yoga-prabhāva — Kṛṣṇa's unique power unlike all others, the basis of every vibhūti, and his being the very ātman of his devotees — Arjuna responds with the understanding of a maryadā-puṣṭi bhakta: this entire speech is true because the Purushottama himself speaks it, confirmed by Nārada, Asita, Devala, Vyāsa, and the Mahābhārata verse 'eṣa nārāyaṇaḥ śrīmān'. The devas and dānavas cannot know this 'ananya-sādhāraṇa yoga-prabhāva' because they stand outside the circle of Kṛṣṇa's self-disclosure to his own." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_10.14" ], "score": 0.5, "divergence_note": "Uniquely philological-devotional: the same vyakti is anugraha for devotees and nigraha for opponents; devas fail to see the former, dānavas fail to see the latter.", "english_rendering": "Śrīdhara Svāmī notes that this verse marks the dissolution of Arjuna's residual doubt about Kṛṣṇa's aiśvarya: 'asaṃbhāvanā nivṛttā' — the impossibility has been removed. Arjuna now accepts everything Kṛṣṇa has said as ṛtam (true, cosmically ordered). The devas do not know Kṛṣṇa's vyakti in the sense that they do not understand that this manifestation before them is for our anugraha (grace to devotees) and, correspondingly, dānavas do not grasp that it means their nigraha (restraint/destruction)." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_10.14" ], "score": 0.5, "divergence_note": "The synthesis is methodological: Advaita validates the epistemic authority, bhakti supplies the emotional texture — both arrive at the same verse from opposite entry-points.", "english_rendering": "Madhusūdana confirms: Arjuna's acceptance is total — not a single word of Kṛṣṇa's teaching gives rise to aprāmāṇya-śaṅkā (doubt about validity) because Kṛṣṇa is sarvajña (omniscient). The name 'Keśava' is unpacked via nirukti — Keśau brahma-rudrau, sarveśāv api anukampyatayā vāti avagacchati: Kṛṣṇa is he who pervades and encompasses even Brahmā and Rudra with compassion — this etymology itself signals niratiśaya-aiśvarya. Therefore even jñāna-śālin devas cannot know this vyakti (prabhāva)." } }, "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": "सर्वम्", "role": "supporting", "other_verses_in_list": [ "2.17", "4.33", "7.7", "7.13", "7.19", "8.22", "8.28", "10.8", "13.13" ] } ], "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": [ "manye: man -> √man", "vadasi: vad -> √vad", "viduḥ: vid -> √vid" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.798066Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 7, "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": [ "When you affirm something as true — in a conversation, a decision, a belief — is your affirmation grounded in the authority of the source, or in your own verification? What is the difference, and when does each matter?", "Arjuna says 'I hold all this as truth' immediately after Kṛṣṇa has described what even the devas cannot know. What does it mean to accept something that exceeds your capacity to independently verify — and when is that acceptance wisdom rather than credulity?", "The schools diverge sharply: for Śaṅkara the devas' ignorance is structural (they are conditioned effects); for Madhva it is ontological (eternal creature-creator gap); for Śrīdhara it is perspectival (they miss the purpose of the manifestation). Which account of ignorance maps onto your own experience of what you cannot see?", "Śrīdhara reads the same vyakti as anugraha for devotees and nigraha for adversaries — the identical reality appears differently depending on your orientation. In your work or relationships, where have you encountered a single reality that looks like grace to one party and constraint to another?", "Rāmānuja insists Arjuna is not praising but stating a fact ('yathāvasthita-vastu-kathanam'). What is the difference between factual recognition and flattery — and how do you distinguish them in your own speech?", "Vallabha frames Arjuna's recognition as belonging to the circle of Kṛṣṇa's self-disclosure to his own. In your own life, what has revealed itself to you only because you stood in a particular relationship of love or trust — not because you were clever enough to figure it out?", "All six schools agree that even the highest beings in the cosmos do not fully know Kṛṣṇa's vyakti. What would it mean to build a practice, a community, or an institution on the honest acknowledgement of the limits of what even the best minds can know?" ], "everyday_applications": { "advaita": "When receiving instruction from a teacher whose knowledge clearly exceeds yours, the Advaita reading counsels: do not suspend your discernment, but recognise when the gap between your current cognition and the source is so vast that honest acceptance is the more rigorous act. In professional life: acknowledge the boundaries of your current framework before demanding independent proof of everything.", "viśiṣṭādvaita": "Rāmānuja's 'yathāvasthita-vastu-kathanam' is an antidote to performative agreement. In everyday speech — feedback, assessment, affirmation — ask whether you are reporting what actually is or managing the other person's feelings. True recognition of excellence is factual, not flattering.", "dvaita": "Madhva's ontological gap between jīva and Hari maps onto the practical recognition that some domains of knowledge are simply not accessible from where you stand — no amount of effort closes a structural gap. In work: build systems that acknowledge their own limits and include explicit escalation paths to competencies outside your own.", "śuddhādvaita": "Vallabha's reading of Kṛṣṇa's self-disclosure within the circle of his own applies to the relational dimension of learning: certain knowledge is transmitted only within a relationship of trust and love. In practice: choose mentors and communities where you are genuinely known, not just evaluated; transformation happens inside the relationship, not from the outside.", "bhakti": "Śrīdhara's anugraha/nigraha reading invites a practical question about your orientation to any situation: are you positioned to receive what is being offered as gift, or are you approaching it as threat? The same meeting, the same feedback, the same constraint can operate as either — your orientation is not neutral.", "advaita-bhakti": "Madhusūdana's Keśava-etymology — Kṛṣṇa as the one who pervades even Brahmā and Rudra with compassion — is a daily reminder that the framework you inhabit is itself held within something larger. In practice: hold your own expertise lightly; even your best model of reality is encompassed by what you have not yet seen." }, "primary_meaning": "All of this that you tell me, Keśava, I hold as truth, and neither the gods nor the demons know the manner of your arising, O Lord." }