{ "verse_id": "10.18", "mūla": { "devanāgarī": "विस्तरेणात्मनो योगं विभूतिं च जनार्दन | भूयः कथय तृप्तिर् हि शृण्वतो नास्ति मे ऽमृतम्", "iast": "vistareṇātmano yogaṃ vibhūtiṃ ca janārdana | bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me 'mṛtam", "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 18", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "vistareṇa", "lemma": "vistara", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "आत्मनः योगं योगैश्वर्यशक्तिविशेषं विभूतिं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कथय। त्वया उच्यमानं त्वन्माहात्म्यामृतं श्रृण्वतो मे तृप्तिः न अस्ति हि -- मम अतृप्तिः त्वया एव विदिता इति अभिप्रायः।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "वदेति पृच्छति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "कथयेत्याह -- विस्तरेणेति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": ",संक्षेपेण सप्तमे नवमे चोक्तमपि भूयः पुनः कथय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "विस्तरेण" }, { "surface_form": "ātmanaḥ", "lemma": "ātman", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मनः" }, { "surface_form": "yogam", "lemma": "yoga", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योगम्" }, { "surface_form": "vibhūtim", "lemma": "vibhūti", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विभूतिम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "janārdana", "lemma": "janārdana", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": ", अर्दतेः गतिकर्मणः रूपम्, असुराणां देवप्रतिपक्षभूतानां जनानां नरकादिगमयितृत्वात् जनार्दनः अभ्युदयनिःश्रेयसपुरुषार्थप्रय", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति शङ्करः, तदप्रामाणिकं व्याख्यानम्", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": ", अतो ममापि याञ्चा त्वय्युचितैव", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "जनार्दन" }, { "surface_form": "bhūyas", "lemma": "bhūyas", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूयस्" }, { "surface_form": "kathaya", "lemma": "√kathay", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कथय" }, { "surface_form": "tṛptiḥ", "lemma": "tṛpti", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तृप्तिः" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "śṛṇvataḥ", "lemma": "√śru", "grammar": "genitive masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शृण्वतः" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "asti", "lemma": "√as", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अस्ति" }, { "surface_form": "me", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मे" }, { "surface_form": "amṛtam", "lemma": "amṛta", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अमृतम्" } ], "intertextual_panel": [ { "verse": "10.19", "type": "next-verse continuation", "score": 0.9241, "feature_breakdown": { "cosine": 0.8239, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0506, "lemma_overlap": 23.0111, "stem_prefix": 9.0 } }, { "verse": "11.2", "type": "lemma-family resonance", "score": 0.9107, "feature_breakdown": { "cosine": 0.8405, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0506, "lemma_overlap": 8.6479, "stem_prefix": 6.0 } }, { "verse": "16.6", "type": "shared-vocabulary echo", "score": 0.9065, "feature_breakdown": { "cosine": 0.8464, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0506, "lemma_overlap": 6.3887, "stem_prefix": 5.0 } }, { "verse": "9.5", "type": "lemma-family resonance", "score": 0.9005, "feature_breakdown": { "cosine": 0.8405, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.3874, "stem_prefix": 6.0 } }, { "verse": "13.24", "type": "lemma-family resonance", "score": 0.8999, "feature_breakdown": { "cosine": 0.8399, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.7312, "stem_prefix": 6.0 } }, { "verse": "10.7", "type": "cross-chapter thematic parallel", "score": 0.8971, "feature_breakdown": { "cosine": 0.8271, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.142, "stem_prefix": 6.0 } }, { "verse": "5.8", "type": "lemma-family resonance", "score": 0.8959, "feature_breakdown": { "cosine": 0.8459, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.2209, "stem_prefix": 5.0 } }, { "verse": "6.20", "type": "shared-vocabulary echo", "score": 0.8957, "feature_breakdown": { "cosine": 0.8457, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.3232, "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_10.18", "anandgiri_10.18" ], "score": 0.5, "english_rendering": "Arjuna asks Kṛṣṇa to elaborate again — at greater length — on his yoga (yogaiśvarya, the particular power of lordship) and his vibhūti (the full range of objects fit for meditation). The epithet Janārdana is parsed by Śaṅkara as 'he who drives wicked beings to ruin or who is implored by all people for abhyudaya and niḥśreyas.' Arjuna's stated reason — that he finds no satiation (tṛpti) while drinking these words as amṛta flowing from Kṛṣṇa's mouth — signals that even the jñāna-prepared mind is drawn ever deeper into the inexhaustible object.", "divergence_note": "Śaṅkara's commentary on 10.18 directly parsed: yogaiśvaryaśaktiviśeṣam, vibhūtiṃ ca vistaraṃ dhyeyapadārthānām; amṛtam = tvanmukhanihsṛtavākya." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_10.18", "vedantadeshika_10.18" ], "score": 0.5, "english_rendering": "Arjuna refers back to the summary given at 10.8 — 'I am the origin of all; from me all proceeds' — and asks Kṛṣṇa to unfold that sṛṣṭṛtva (creatorship), yoga, vibhūti, and niyamana (governance) in detail. Rāmānuja hears in the request an acknowledgement that Bhagavān already knows Arjuna's insatiable love: 'mama atṛptiḥ tvayā eva viditā' — my thirst is known to you alone. The amṛta here is the nectar of Bhagavān's own mahātmya, and to drink it in ever-expanding measure is itself the goal of upāsanā.", "divergence_note": "Rāmānuja quotes BG 10.8 verbatim and uses the phrase 'tvānmāhātmyāmṛtaṃ śṛṇvataḥ' with the explicit gloss that Bhagavān already knows Arjuna's unsatisfied longing." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_10.18", "jayatirtha_10.18" ], "score": 0.5, "english_rendering": "Madhva's commentary fixes attention on the name Janārdana: 'na jāyate ardayati ca saṃsāram iti janārdanaḥ' — he who is unborn yet drives the cycle of existence into affliction for those bound within it. The Bābhravya-śākhā is cited: 'sa bhūtaḥ sa janārdanaḥ' and 'sa hyāsīt sa nāsīt so ardayat.' Arjuna's request for extended elaboration thus implicitly acknowledges Hari as the independent sovereign whose nature can never be exhausted and whose vibhūti is not a list of attributes but an ontological surplus eternally distinct from any finite knower.", "divergence_note": "Madhva's entire comment on this verse is devoted to the etymology of Janārdana via the Bābhravya-śākhā citation; the request for elaboration is accepted without separate gloss." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_10.18" ], "score": 0.5, "english_rendering": "Vallabha reads 10.17–18 as a single question-complex: how should I, a yogin, contemplate you in those bhāvas that admit both your accessible and transcendent dimensions? The request for 'vistaraṇa' is not mere curiosity but a disciple's acknowledgement that he has been constituted as a meditator (yogī vidhīye) by Kṛṣṇa's own grace, and the question about vibhūti and yoga is therefore the full unfolding of that initiation. Even prior disclosure was saṃkṣepa (condensed); the devotee's insatiability is the prasāda-sign that Kṛṣṇa's līlā is self-manifesting through the asking.", "divergence_note": "Vallabha combines 10.17–18 under a single commentary block: 'ahaṃ tvayā yogī vidhīye' and identifies the request as the full 'samastaprśnasphoraṇa' resolving both queries at once." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_10.18" ], "score": 0.5, "english_rendering": "Śrīdhara reads this verse as the key to the devotional use of vibhūti-contemplation: even for a mind turned outward, by meditating on Kṛṣṇa's vibhūti wherever the eye rests, that wandering itself becomes tac-cintā (thought of him). The yoga of Kṛṣṇa here is sarvajñatva and sarvaśaktitva (omniscience and omnipotence) as meditatable qualities; vibhūti is their enumerable expression in the world. The word amṛta governs tṛpti: Kṛṣṇa's speech is inherently nectarous, and the absence of satiation is not a lack but the nature of the nectar itself.", "divergence_note": "Śrīdhara: 'bahirmukhepī citte tatra tatra vibhūtibhedena tvaccintaiva yathā bhavet' and 'tvadavākyamamṛtarūpaṃ śṛṇvato mama tṛptiralambbuddhirnāsti.'" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_10.18" ], "score": 0.5, "english_rendering": "Madhusūdana explicitly notes that yoga (as aiśvaryātiśaya, surpassing lordship) and vibhūti (as dhyānālambana, supports for meditation) were already given in brief in the seventh and ninth chapters; the request is for their renewed elaboration. He parses Janārdana as 'implored by all beings for abhyudaya and niḥśreyas' — Arjuna's request is therefore not exceptional but the universal act of seeking Bhagavān. The rhetorical figure at the end is identified as an apahnutyatiśayokti-rūpaka-saṃkara: the word 'tadvākya' is omitted, so the amṛta metaphor becomes a full rūpaka — his speech IS the nectar, not merely like it — carrying mādhurya that exceeds the simile.", "divergence_note": "Madhusūdana: 'saṃkṣepeṇa saptame navame ca uktamapi bhūyaḥ punaḥ kathaya'; identifies the figure as apahnutyatiśayokti-rūpakasaṃkara explicitly." } }, "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": "जनार्दन", "role": "supporting", "other_verses_in_list": [ "1.36", "1.39", "1.44", "3.1", "3.2", "11.51" ] }, { "list": "विभूति", "role": "supporting", "other_verses_in_list": [ "10.7", "10.16", "10.41" ] } ], "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": [ "kathaya: kathay -> √kathay", "śṛṇvataḥ: śru -> √śru", "asti: as -> √as" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.801702Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 3, "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": [ "What is the difference between tṛpti (satiation) and tṛṣṇā (craving) when both leave the listener wanting more — and which one characterizes Arjuna's state here?", "If vibhūti is a meditation support (dhyānālambana per Madhusūdana), what distinguishes meditating on a vibhūti from meditating on an idol or symbol — what makes it Kṛṣṇa's self-disclosure rather than a projection?", "Madhva devotes the entire comment to unpacking a single epithet (Janārdana). What does it mean that the name of the asked carries the whole answer — that the one who afflicts saṃsāra is the one now invited to speak further about his power?", "Śrīdhara says even a bahirmukha (outward-turned) mind can use vibhūti-lists as anchors for tac-cintā. Does this dilute meditation or democratize it — and does it matter which?", "Rāmānuja inserts 'mama atṛptiḥ tvayā eva viditā' — Bhagavān already knows my thirst. What is the consequence of being fully known by the object of your longing, and how does that differ from the Advaita framing where the knower and the known ultimately collapse?", "Vallabha reads the insatiability as a sign of prasāda — grace signaling through the asking. How does one distinguish authentic insatiability-as-grace from compulsive repetition that mistakes movement for depth?", "The verse uses the word amṛta (immortal, nectar) for Kṛṣṇa's speech. Madhusūdana identifies a rhetorical collapse: the speech does not merely resemble nectar, it IS nectar. What becomes possible — in practice, in study, in relationship — when you treat your teacher's words as literally nectarous rather than merely instructive?" ], "everyday_applications": { "advaita": "When you return to a text or teacher you have already studied and find you are not satisfied — do not conclude you missed something the first time. Śaṅkara's framing treats this unsatiation as evidence the object is inexhaustible, not that the student was inattentive. Use the returning itself as the practice: each re-reading is a recalibration of the meditating mind toward an object that cannot be exhausted.", "viśiṣṭādvaita": "In a relationship of deep trust — with a mentor, a beloved, or a community — allow yourself to be fully legible. Rāmānuja's phrase 'my unsatisfied longing is already known to you' points to the relief of not performing contentment. In your closest relationships, practice the disclosure: 'I have not had enough of this conversation yet' — and notice whether the other can hold that without fixing it.", "dvaita": "Madhva's commentary is entirely about the name. When you address someone — a colleague, a parent, a deity — you are already making a claim about what they are. Pay attention to the names you use in petition. The name Janārdana means 'the one who afflicts saṃsāra-bound creatures' is also the one you ask for more. Sit with the vertigo: the one you implore for expansion is the one whose nature is to disrupt complacency.", "śuddhādvaita": "Vallabha's reading: you have been made into a meditator by what you love, not by your own effort. If you find yourself returning again and again to a question, a practice, a creative problem — take it as a sign that the love constituted you for this, not that you are being compulsive. The asking is already the answer's first movement.", "bhakti": "Śrīdhara's practical gift: for a distracted mind, vibhūti-lists are not doctrine — they are anchors. When the mind skitters across surfaces during the day, name the Kṛṣṇa-quality in what you see: the excellence in a craftsman's hand, the patience in a teacher's repeat, the abundance in a kitchen. Each naming is a micro-return to tac-cintā.", "advaita-bhakti": "Madhusūdana identifies a rhetorical sleight: 'his speech is amṛta' is not a simile but an identity. Test this in your own practice: choose one sentence from a text or teacher you trust deeply, and for one week treat it not as instruction but as sustenance — as something you actually ingest, not merely note. Track whether the relationship to the sentence changes." }, "primary_meaning": "Tell me more, Janārdana, tell me again at length about your yoga and your glory, for I cannot get enough of this nectar you pour." }