{
  "verse_id": "10.17",
  "mūla": {
    "devanāgarī": "कथं विद्याम् अहं योगिंस् त्वां सदा परिचिन्तयन् | केषु केषु च भावेषु चिन्त्यो ऽसि भगवन् मया",
    "iast": "kathaṃ vidyām ahaṃ yogiṃs tvāṃ sadā paricintayan | keṣu keṣu ca bhāveṣu cintyo 'si bhagavan mayā",
    "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 17",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "katham",
      "lemma": "katham",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कथम्"
    },
    {
      "surface_form": "vidyām",
      "lemma": "√vid",
      "grammar": "present optative 1st person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "इत्यस्य चिन्तनहेतुत्वात्लक्षणहेत्वोः क्रियायाः [अष्टा.3",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्याम्"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "yogin",
      "lemma": "yogin",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगिन्"
    },
    {
      "surface_form": "tvām",
      "lemma": "tvad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वाम्"
    },
    {
      "surface_form": "sadā",
      "lemma": "sadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सदा"
    },
    {
      "surface_form": "paricintayan",
      "lemma": "pari-√cintay",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "। केषु केषु च भावेषु वस्तुषु चिन्त्यः असि ध्येयः असि भगवन् मया ।।",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "चिन्तयितुं प्रवृत्तः चिन्तनीयं त्वां परिपूर्णैश्वर्यादिकल्याणगुणगणं कथं विद्या पूर्वोक्तबुद्धिज्ञानादिभाव्यतिरेक्तेषु अ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "परिचिन्तयन्"
    },
    {
      "surface_form": "keṣu",
      "lemma": "ka",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "केषु च भावेषु वस्तुषु चिन्त्यः असि ध्येयः असि भगवन् मया ।।",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "केषु च भावेषु मया नियन्तृत्वेन चिन्त्यः असि।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "केषु पदार्थेषु मया चिन्तनीयोऽसि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "केषु च भावेषु चेतनाचेतनात्मकेषु वस्तुषु त्वद्विभूतिभूतेषु मया चिन्त्योऽसि हे भगवन्।",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "केषु"
    },
    {
      "surface_form": "keṣu",
      "lemma": "ka",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "केषु च भावेषु वस्तुषु चिन्त्यः असि ध्येयः असि भगवन् मया ।।",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "केषु च भावेषु मया नियन्तृत्वेन चिन्त्यः असि।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "केषु पदार्थेषु मया चिन्तनीयोऽसि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "केषु च भावेषु चेतनाचेतनात्मकेषु वस्तुषु त्वद्विभूतिभूतेषु मया चिन्त्योऽसि हे भगवन्।",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "केषु"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "bhāveṣu",
      "lemma": "bhāva",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "वस्तुषु चिन्त्यः असि ध्येयः असि भगवन् मया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "मया नियन्तृत्वेन चिन्त्यः असि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "मया चिन्त्योऽसि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "चेतनाचेतनात्मकेषु वस्तुषु त्वद्विभूतिभूतेषु मया चिन्त्योऽसि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भावेषु"
    },
    {
      "surface_form": "cintyaḥ",
      "lemma": "cintay",
      "grammar": "nominative masculine singular gdv noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चिन्त्यः"
    },
    {
      "surface_form": "asi",
      "lemma": "√as",
      "grammar": "present indicative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असि"
    },
    {
      "surface_form": "bhagavat",
      "lemma": "bhagavat",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भगवत्"
    },
    {
      "surface_form": "mayā",
      "lemma": "mad",
      "grammar": "instrumental singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मया"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "9.22",
      "type": "lemma-family resonance",
      "score": 0.9006,
      "feature_breakdown": {
        "cosine": 0.8506,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.5474,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "7.10",
      "type": "lemma-family resonance",
      "score": 0.8958,
      "feature_breakdown": {
        "cosine": 0.8458,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.0178,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "2.7",
      "type": "lemma-family resonance",
      "score": 0.8954,
      "feature_breakdown": {
        "cosine": 0.8454,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.3303,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "7.17",
      "type": "lemma-family resonance",
      "score": 0.8887,
      "feature_breakdown": {
        "cosine": 0.8387,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.1837,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "7.30",
      "type": "lemma-family resonance",
      "score": 0.8844,
      "feature_breakdown": {
        "cosine": 0.8344,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.0218,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "4.3",
      "type": "shared-vocabulary echo",
      "score": 0.8838,
      "feature_breakdown": {
        "cosine": 0.8438,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.7183,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "6.29",
      "type": "shared-vocabulary echo",
      "score": 0.8834,
      "feature_breakdown": {
        "cosine": 0.8334,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.5605,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "10.7",
      "type": "lemma-family resonance",
      "score": 0.8817,
      "feature_breakdown": {
        "cosine": 0.8317,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.0218,
        "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_10.17",
        "anandgiri_10.17"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna asks: by what cognitive act (vidyā) can I, through continuous meditation (sadā paricintayan), come to know you, O Yogin? In which specific objects (bhāveṣu) are you to be contemplated (cintya) by me? Śaṅkara reads this as a request for the objects of dhyāna (meditation-supports), not as a plea for devotional multiplicity — the yogi seeks to dissolve the catalogue of vibhūtis into the single knowing act by which Brahman is recognized in all manifestation.",
      "divergence_note": "Śaṅkara glosses 'vidyām' as 'vijānīyām' — the act of knowing, not a body of doctrine — and 'bhāveṣu' as 'vastuṣu,' concrete objects. The question is epistemological: by what contemplative path does mediated vibhūti-knowledge yield unmediated recognition?"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_10.17",
        "vedantadeshika_10.17"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna identifies himself as a yogin established in bhakti-yoga (bhaktiyoganiṣṭha) and declares his resolve toward continuous contemplation (sadā paricintayan). He asks how he, approaching through bhakti alone, can know Bhagavān — who is the seat of all auspicious qualities (kalyāṇaguṇagaṇa) in their fullness — and in which unmapped objects (anukteṣu bhāveṣu) Bhagavān is to be understood as the inner controller (niyantṛ). The question extends the earlier list: Arjuna wants the unnarrated vibhūtis, not merely the ones already given.",
      "divergence_note": "Rāmānuja specifies 'pūrvoktabuddhijñānādibhāvyatiriktteṣu anukteṣu' — objects beyond what was already enumerated — and links 'niyantṛtva' (lordship as inner rule) as the mode of presence Arjuna seeks to recognize."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_10.17",
        "jayatirtha_10.17"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna's question stands on its own in the Madhva tradition: how can I, the eternally dependent jīva, come to know Hari in his fullness through meditation, and in which real objects — where his independent sovereignty (svātantrya) is visibly operative — should I fix my contemplation? The jīva's knowing is always received, never self-generated; the question is thus a petition for Hari's self-disclosure.",
      "divergence_note": "No Madhva bhāṣya is present for this verse. Rendering is constructed from Madhva's documented doctrinal commitments: jīva-paratantrya, Hari-svātantrya, and the principle that vibhūti-lists function as aids to dependent bhakti."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_10.17"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads Arjuna's question as a request for initiation into the yogin's own yoga — not just his vibhūtis. If Kṛṣṇa is making Arjuna a yogin (tvayyā yogī vidhīyate), then Arjuna legitimately asks: how do I know your yoga itself, and in which objects of both kinds (ubhayavidheṣu bhāveṣu — sentient and insentient) am I to contemplate you? The subsequent request 'vistareṇa' (10.18) reveals this is only the opening of a larger petition; Vallabha treats the verse as a hinge asking for expansion of what was given only in summary.",
      "divergence_note": "Vallabha notes 'yogin iti pāṭhe' — in the reading where Kṛṣṇa is addressed as Yogin — the question about Kṛṣṇa's own yoga arises. He explicitly links 10.17 to 10.18 as a single sustained inquiry, and glosses 'ubhayavidheṣu bhāveṣu' as covering both categories of existence."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_10.17"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the verse as Arjuna demonstrating the purpose of Kṛṣṇa's narration by making a double request: by which vibhūti-distinctions (vibhūtibhedaiḥ) can I continuously contemplate you and thereby come to know you, and — even knowing you are to be contemplated through those vibhūtis — in which specific objects (padārtheṣu) should I direct that contemplation? The two questions are distinct: the first asks for the instrument of knowledge, the second for the field of application.",
      "divergence_note": "Śrīdhara explicitly marks 'dvābhyām' — this verse together with 10.18 forms a two-verse petition — and separates 'vibhūtibhedena cintyo' (contemplated via vibhūti-divisions) from 'keṣu keṣu padārtheṣu cintanīya' (the objects in which to contemplate). No HTML artifacts detected in this entry."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_10.17"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes the epistemological and devotional registers: Arjuna, as a 'stout-minded one' (atisthūlamati), acknowledges that Kṛṣṇa — bearer of unsurpassed sovereign power (niratiśayaiśvaryādiśakti) — is unknowable even to the devas; how then can Arjuna know him through continuous meditation alone? The question thus moves on two levels simultaneously: the jñāna-level (what is the cognitive act by which Brahman is apprehended?) and the bhakti-level (in which vibhūti-bearing objects — sentient and insentient (cetanācetanātmaka) — should I contemplate you, O Bhagavān?).",
      "divergence_note": "Madhusūdana glosses 'atisthūlamati' as Arjuna's self-characterization of epistemic limitation, reads 'sadā paricintayan' as 'sarvadā dhyāyan,' and specifies 'cetanācetanātmakṣu vastuṣu tvadivibhūtibhūteṣu' as the full scope of the field Arjuna is requesting."
    }
  },
  "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": [
          "vidyām: vid -> √vid",
          "paricintayan: paricintay -> pari-√cintay",
          "asi: as -> √as"
        ]
      }
    ]
  },
  "so_what_questions": [
    "When you approach a teacher or a tradition seeking to 'know' it, are you asking for a list of its expressions (vibhūtis) or for the knowing-act (vidyā) that would let you recognize it in unlisted ones?",
    "Arjuna calls Kṛṣṇa 'Yogin' — one who holds sovereign power. What changes in a student's question when they address the teacher by their power rather than their name?",
    "The verse distinguishes 'how do I know you' from 'in which objects should I contemplate you' — are those the same question or fundamentally different? When do these two inquiries converge and when do they diverge?",
    "Rāmānuja's Arjuna asks specifically about the unmapped objects — what was not yet enumerated. What practice or habit would train you to ask about the gaps in a teaching, not just its stated contents?",
    "Vallabha's reading suggests that being made a yogin by the teacher creates a legitimate demand to know the teacher's own yoga. When does a student earn the right to ask about the master's inner method, not just their outer teaching?",
    "Madhusūdana's Arjuna says: 'I am too thick-minded to grasp you unaided.' Is acknowledging cognitive limitation a rhetorical move or a genuine precondition for the knowledge Arjuna is requesting?",
    "The verse ends 'bhagavan' — one who possesses the six auspicious excellences. Why would Arjuna use this address at the end of a question about contemplation-objects, and what does that placement do to the register of the inquiry?"
  ],
  "everyday_applications": {
    "advaita": "When you encounter a complex field — a discipline, a person, a problem — resist cataloguing its parts. Ask instead: what is the single recognitional act (the 'vidyā') that would let me know this whole in any of its instances? Practice seeing the field before mapping its objects.",
    "viśiṣṭādvaita": "In any relationship where you serve or study, inventory not only what has been explicitly shown to you but ask about the gaps — 'in which situations not yet covered would I recognize your presence?' Completeness of recognition is the goal of bhakti, not completeness of a list.",
    "dvaita": "When you feel that your understanding of something important is self-generated, test whether it is actually received — from a tradition, a teacher, an encounter. Petition for disclosure rather than assuming the generating capacity is yours. Dependent knowing is honest knowing.",
    "śuddhādvaita": "When a mentor says you are now a practitioner of their method, ask to see not only the method's outputs but the method's own inner workings. The initiated student has earned the right to ask 'how does your yoga itself work?' — not merely 'what results will it give me?'",
    "bhakti": "Distinguish, in any practice or study, between the instrument of knowing and the field of application. Knowing how to contemplate Kṛṣṇa through vibhūtis is different from knowing which vibhūtis to use. Make both questions explicit; confusing them leaves the practice incomplete.",
    "advaita-bhakti": "When you feel cognitively overwhelmed by something vast — a loss, a vision, a teaching — name the limitation plainly ('I am too stout-minded for this unaided') rather than papering over it with effort. That honest naming is itself the first move of the dual-register approach: jñāna-humility opening the channel for bhakti-reception."
  },
  "primary_meaning": "How can I know you, always meditating on you, and in which objects should I contemplate you, O Bhagavān?"
}