{
 "verse_id": "10.16",
 "mūla": {
  "devanāgarī": "वक्तुम् अर्हस्य् अशेषेण दिव्या ह्य् आत्म-विभूतयः | याभिर् विभूतिभिर् लोकान् इमांस् त्वं व्याप्य तिष्ठसि",
  "iast": "vaktum arhasy aśeṣeṇa divyā hy ātma-vibhūtayaḥ | yābhir vibhūtibhir lokān imāṃs tvaṃ vyāpya tiṣṭhasi",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 16",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "vaktum",
   "lemma": "vac",
   "grammar": "infinitive",
   "senses_attested_in_panel": [
    {
     "sense": "अर्हसि",
     "school": "advaita",
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     "witnesses": [
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    {
     "sense": "अर्हसि त्वम्",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    }
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   "theme_lists": [],
   "surface_devanagari": "वक्तुम्"
  },
  {
   "surface_form": "arhasi",
   "lemma": "√arh",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्हसि"
  },
  {
   "surface_form": "aśeṣeṇa",
   "lemma": "aśeṣeṇa",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "। दिव्याः हि आत्मविभूतयः। आत्मनो विभूतयो याः ताः वक्तुम् अर्हसि। याभिः विभूतिभिः आत्मनो माहात्म्यविस्तरैः इमान् लोकान् त",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "वद। याभिः स्वांशभवनरूपैर्नियमनविशेषैर्गुणभूतैस्तदात्मभूतैश्चेमाँल्लोकांस्त्रीन् व्याप्य तिष्ठसि।",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "वक्तुमर्हसि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अशेषेण"
  },
  {
   "surface_form": "divyāḥ",
   "lemma": "divya",
   "grammar": "nominative feminine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दिव्याः"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "ātma",
   "lemma": "ātman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्म"
  },
  {
   "surface_form": "vibhūtayaḥ",
   "lemma": "vibhūti",
   "grammar": "nominative feminine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति प्रथमान्तत्वेनवक्तुमर्हसि इत्यनेन अन्वयायोगात् -- विभूतयो या इति यच्छब्दाध्याहारः",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    },
    {
     "sense": "ता अशेषेण वद",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": ", तस्मात् -- याभिर्विभूतिभिरिमान्सर्वांल्लोकान्व्याप्य त्वं तिष्ठसि तास्तवासाधारणा विभूतयो दिव्या असर्वज्ञैर्ज्ञातुमशक्य",
     "school": "advaita-bhakti",
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     "witnesses": [
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     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विभूतयः"
  },
  {
   "surface_form": "yābhiḥ",
   "lemma": "yad",
   "grammar": "instrumental feminine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "याभिः"
  },
  {
   "surface_form": "vibhūtibhiḥ",
   "lemma": "vibhūti",
   "grammar": "instrumental feminine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विभूतिभिः"
  },
  {
   "surface_form": "lokān",
   "lemma": "loka",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "त्वं व्याप्य तिष्ठसि",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "त्वं नियन्तृत्वेन व्याप्य तिष्ठसि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लोकान्"
  },
  {
   "surface_form": "imān",
   "lemma": "idam",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इमान्"
  },
  {
   "surface_form": "tvam",
   "lemma": "tvad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वम्"
  },
  {
   "surface_form": "vyāpya",
   "lemma": "vyāp",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "तिष्ठसि",
     "school": "advaita",
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    },
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     "sense": "तिष्ठसि",
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     "weight": 0.8,
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     "sense": "तिष्ठसि",
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      "vallabha"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "व्याप्य"
  },
  {
   "surface_form": "tiṣṭhasi",
   "lemma": "√sthā",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "।किमर्थं तत्प्रकाशनम् इति अपेक्षायाम् आह --",
     "school": "viśiṣṭādvaita",
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      "vedantadeshika"
     ]
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    {
     "sense": "तास्तवासाधारणा विभूतयो दिव्या असर्वज्ञैर्ज्ञातुमशक्या हि यस्मात्तस्मात्सर्वज्ञस्त्वमेव ता अशेषेण वक्तुमर्हसि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तिष्ठसि"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "10.19",
   "type": "thematic-cluster continuation",
   "score": 0.9069,
   "feature_breakdown": {
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   }
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  {
   "verse": "13.7",
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   "score": 0.8971,
   "feature_breakdown": {
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    "theme_graph": 0.0,
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  },
  {
   "verse": "11.15",
   "type": "cross-chapter thematic parallel",
   "score": 0.8821,
   "feature_breakdown": {
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    "vocative": 0.0,
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   }
  },
  {
   "verse": "2.21",
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   "score": 0.8779,
   "feature_breakdown": {
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    "vocative": 0.0,
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  {
   "verse": "2.55",
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   "verse": "18.20",
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  {
   "verse": "10.13",
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   "feature_breakdown": {
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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_10.16",
    "anandgiri_10.16"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna requests Kṛṣṇa to declare, without remainder (aśeṣeṇa), those divine self-manifestations (ātma-vibhūtayaḥ) by which the Lord pervades and sustains these worlds. Śaṅkara reads ātma-vibhūtayaḥ as the Lord's own sovereign greatness (māhātmya-vistara), not personal attributes separate from the Self — the vibhūtis are the expanse of the one ātman itself. The question is thus: 'Declare fully how the undivided Brahman appears differentiated as these worlds.'",
   "commentator": "Śaṅkarācārya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.16",
    "vedantadeshika_10.16"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna asks Kṛṣṇa to himself manifest (vyañjaya) those vibhūtis that are uniquely His own (tvad-asādhāraṇyaḥ) — no other can describe them because no other encompasses them. Rāmānuja underscores that Bhagavān pervades the worlds through specific modes of inner-regulation (niyamana-viśeṣaiḥ), not mere abstract omnipresence; the vibhūtis are the particular governing acts of the antaryāmin. Only the niyantā can enumerate His own niyamana.",
   "commentator": "Rāmānujācārya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.16",
    "jayatirtha_10.16"
   ],
   "score": 0.5,
   "english_rendering": "Madhva's terse gloss reads vibhūtayaḥ as 'diverse existences' (vividha-bhūtayaḥ) — Hari's vibhūtis are the multiplicity of distinct beings that He brings forth, each utterly dependent on Him. On this reading the verse is Arjuna's acknowledgment that only Hari, who is categorically different from all jīvas, can enumerate the degrees of dependence among His creatures. The request is not for a catalogue of powers but for clarity on the ontological hierarchy that flows from Hari alone.",
   "commentator": "Madhvācārya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.16"
   ],
   "score": 0.5,
   "english_rendering": "Because even the devas do not know Kṛṣṇa's vibhūtis (as just stated in 10.14–15), He alone is fit to declare them — hence vaktum arhasi. Vallabha specifies that these vibhūtis arise from Kṛṣṇa's own aṃśas (svāṃśa-bhavana-rūpaiḥ) and are qualitative attributes (guṇa-bhūtāḥ) as well as forms that are His very self (tadātma-bhūtāḥ); by these the three worlds are pervaded. The vibhūtis are thus not merely powers but self-expressions of Kṛṣṇa's ānanda-svarūpa in the mode of līlā.",
   "commentator": "Vallabhācārya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_10.16"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara grounds the request in epistemology: Kṛṣṇa alone knows His own self-manifestation (tavābhivyaktiṃ tvam eva vetsi), which is why He alone is qualified (yogyaḥ) to declare it fully. The divine vibhūtis (ātmanas tava divyāḥ atyadbhutāḥ) are wondrous beyond ordinary comprehension; the qualifier divyā signals that they exceed the range of sense-perception and inference. The bhakta's request is thus an act of surrender — only the Beloved knows the full measure of His own glory.",
   "commentator": "Śrīdhara Svāmī"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_10.16"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana holds the two poles in tension: the vibhūtis are both necessarily knowable (avaśyaṃ jñātavyāḥ — every sādhaka must know them) and unknowable to the non-omniscient (asarvajñair jñātum aśakyāḥ). This double bind — must-know, cannot-know — is dissolved only by Kṛṣṇa's own disclosure. The sarvajña alone can declare what the finite mind must receive as grace. Omniscience (sarvajñatva) is here simultaneously a logical predicate of Brahman and the devotional ground for surrender.",
   "commentator": "Madhusūdana Sarasvatī"
  }
 },
 "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": "दिव्य",
   "role": "supporting",
   "other_verses_in_list": [
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    "4.9",
    "8.8",
    "8.10",
    "9.20",
    "10.12",
    "10.19",
    "10.40",
    "11.5",
    "11.8",
    "11.10",
    "11.11",
    "11.15"
   ]
  },
  {
   "list": "वक्तुमर्हस्यशेषेण",
   "role": "supporting",
   "other_verses_in_list": [
    "11.3"
   ]
  },
  {
   "list": "विभूति",
   "role": "supporting",
   "other_verses_in_list": [
    "10.7",
    "10.18",
    "10.41"
   ]
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 ],
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  "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"
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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)",
  "post_generation_repairs": [
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (sandhi'd compound → prefix-√root canonical)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "tiṣṭhasi: sthā -> √sthā"
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   },
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "arhasi: arh -> √arh"
    ]
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.800542Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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"
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 },
 "so_what_questions": [
  "What is the difference between knowing about Kṛṣṇa's vibhūtis through scripture and receiving that knowledge directly from the source — and why does Arjuna insist on the latter here?",
  "Śaṅkara reads vibhūtis as expansions of the one ātman; Madhva reads them as distinct dependent beings. Does this difference change what it means to 'see God everywhere'?",
  "Rāmānuja uses the word niyamana (inner-regulation): if the divine pervades through governance, what does it mean when institutions or natural systems appear to be ungoverned?",
  "Vallabha says the vibhūtis are both guṇa-bhūtāḥ (qualitative) and tadātma-bhūtāḥ (self-identical with Kṛṣṇa). Can excellence in the world be simultaneously an attribute of the world and an expression of the divine?",
  "Madhusūdana names a knowledge that is both necessary and beyond ordinary reach. Where else in life do we encounter things we must understand but cannot reach by our own effort alone?",
  "Śrīdhara says only the knower of his own manifestation can describe it fully — does this principle apply to self-knowledge in human beings: that only you can report the inner structure of your own experience?",
  "The verse uses aśeṣeṇa ('without remainder, completely'). Is complete disclosure of the divine actually possible, or is Arjuna requesting an asymptote — an approach that never fully arrives?"
 ],
 "everyday_applications": {
  "advaita": "When you feel scattered across roles and identities — parent, professional, citizen — recognise that the same awareness underlies all of them. The ātman does not become multiple; it appears extended. Practising this recognition (pratyabhijñā) before meetings or difficult conversations is the advaita application of BG 10.16.",
  "viśiṣṭādvaita": "In any organisation or team, effective leadership is a form of niyamana — inner-regulation that allows diverse members to function coherently. Ask yourself: am I governing through coercion (bāhya-niyamana) or through inspiring the best in each person (antaryāmin-style niyamana)? Rāmānuja's reading makes governance a devotional act.",
  "dvaita": "Madhva's vividha-bhūtayaḥ points to irreducible diversity. In professional life, resist the urge to flatten colleagues into a single type. Each person's distinctness is not an obstacle to coordination but the actual content of what Hari has expressed. Managing diversity is thus a theological act for a Mādhva practitioner.",
  "śuddhādvaita": "Vallabha sees the vibhūtis as Kṛṣṇa's self-expression in the world. Practically: when you encounter beauty, skill, or unexpected grace — in art, in a child's laughter, in an elegant solution — do not merely note it. Receive it as a direct communication from Kṛṣṇa's ānanda, which is always already present and always prasāda.",
  "bhakti": "Śrīdhara's point is that Kṛṣṇa alone is qualified (yogyaḥ) to describe His own glory. Translate this: when you need guidance on a matter only a specific person can truly know, do not substitute second-hand accounts. Seek the primary source. Bhakti here is not sentiment but epistemic humility — going to the one who actually knows.",
  "advaita-bhakti": "Madhusūdana's double bind — must-know, cannot-know by own effort — describes many life situations: grief that must be processed but cannot be forced, creativity that must come but cannot be manufactured, insight that is necessary but cannot be willed. The response is neither passive nor frantic: it is receptive preparation. Create the conditions; do not claim ownership of the arrival."
 },
 "primary_meaning": "Tell me fully of your divine self-manifestations, by which you pervade and sustain these worlds, for only you know the measure of your own glory."
}