{
 "verse_id": "10.2",
 "mūla": {
  "devanāgarī": "न मे विदुः सुरगणाः प्रभवं न महर्षयः | अहम् आदिर् हि देवानां महर्षीणां च सर्वशः",
  "iast": "na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ | aham ādir hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ",
  "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 2",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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   "theme_lists": [],
   "surface_devanagari": "न"
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   "surface_form": "me",
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     "sense": "न जानन्ति सुरगणाः ब्रह्मादयः",
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     "sense": ", मम नामकर्मस्वरूपस्वभावादिकं न जानन्ति",
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     "school": "dvaita",
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     "sense": "अर्वाचीनाः, नहि जन्यो जनकस्यादिं जानाति",
     "school": "śuddhādvaita",
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     "sense": "। तेषां तदज्ञाने हेतुमाह -- अहं हि यस्मात्सर्वेषां देवानां महर्षीणां च सर्वशः सर्वैः प्रकारैरुत्पादकत्वेन बुद्ध्यादिप्रव",
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   "lemma": "prabhava",
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   "theme_lists": [],
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  },
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   "surface_form": "na",
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   "surface_devanagari": "ऋषयः"
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   "surface_devanagari": "अहम्"
  },
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   "surface_form": "ādiḥ",
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   "theme_lists": [],
   "surface_devanagari": "आदिः"
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   "surface_form": "hi",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "devānām",
   "lemma": "deva",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "देवानाम्"
  },
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   "surface_form": "mahā",
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   "surface_devanagari": "महा"
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ऋषीणाम्"
  },
  {
   "surface_form": "ca",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "sarvaśas",
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   "surface_devanagari": "सर्वशस्"
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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_10.2",
    "anandgiri_10.2"
   ],
   "score": 0.5,
   "english_rendering": "Neither the hosts of gods (sura-gaṇāḥ) — Brahmā and the rest — nor the great seers (mahā-ṛṣayaḥ) such as Bhṛgu know My prabhava (manifestation-power, or origin). The reason is plain: I am the ādi (first cause) of the gods and of the seers in every mode (sarvaśaḥ) — cause of their very capacity to know. A modification (vikāra) cannot comprehend its own material ground; hence their ignorance is structural, not contingent."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_10.2",
    "vedantadeshika_10.2"
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   "score": 0.5,
   "english_rendering": "Even the gods and seers who perceive supra-sensory realities (atīndriyārtha-darśinaḥ) do not know My prabhava — My name, deeds, essential nature (nāma-karma-svarūpa). The knowledge (jñāna) and capacity (śakti) that constitute their very divine or ṛṣi-hood were granted by Me in proportion to their merit (puṇyānuguṇam). That bounded grant of knowing is precisely why they cannot apprehend My full svarūpa — their knowledge is parimita (limited) by design, and this unknowability is itself the ground for generating bhakti."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_10.2",
    "jayatirtha_10.2"
   ],
   "score": 0.5,
   "english_rendering": "My prabhava is both My sovereign power (prabhāva) and My role as ultimate cause of world-arising (jagad-utpatti). Were there any being — even inferior to the gods — who could independently know this, he would have to be omniscient (sarvajña); but no jīva is independently omniscient, so none knows. That I am ādi (first) means My own arising is inconceivable: 'kuta āja babhūva' — whence did He come into being? The Ṛgveda itself (8.7.17.6) and the Ṛg-khilas confirm: 'na tat prabhāvam ṛṣayaś ca devā viduḥ' — not even seers and gods know that sovereign power."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_10.2"
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   "score": 0.5,
   "english_rendering": "Bhagavān states His unknowability again — but now as a reason (hetu) for what was just taught: even seers who perceive supra-sensory truth (atīndriyārtha-darśinaḥ) cannot know My prabhava — My yoga-vibhava (the splendour of My power) or My janma-ādi (apparent birth and play). The logic is intimate: a thing born (janya) cannot know its own progenitor's origin, for I am their ādi. The unknowing is not a defect but a structural mark of their dependence on Kṛṣṇa's prasāda."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Bhagavān explains why He repeats what was already said: the matter is hard to know (durjñeya). Even the gods and seers like Bhṛgu do not know My prabhava — My exalted arising, the manifesting through countless vibhūtis of One who is in truth birth-free (janma-rahita). I am the kāraṇa (cause) of those very gods and seers in every mode — as producer (utpādakatva) and as the initiator of their very faculties of knowing (buddhy-ādi-pravartakatva). Without My anugraha (grace), none can know Me."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "english_rendering": "Why repeat what has already been said many times (prāg bahudhoktam)? Because this truth, though stated, requires repeated emphasis. The sura-gaṇas (Indra and the rest) and mahā-ṛṣis (Bhṛgu and the rest), even though sarvajña (omniscient by worldly standards), do not know My prabhava — My sovereign magnificence (prabhu-śakty-atiśaya) or My arising through countless vibhūtis. The reason: I am their cause in every mode — as nimitta (efficient cause) and as upādāna (material cause), or as producer and as activator of buddhi and the rest. They, being My vikāras (modifications), cannot cognise the cause from within the effect."
  }
 },
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 "so_what_questions": [
  "If even Indra and Bhṛgu — beings of vastly greater knowledge than ordinary humans — cannot know Bhagavān's prabhava, what epistemological stance does a human practitioner realistically take toward divine knowledge?",
  "The verse gives a structural reason for ignorance (I am their ādi): does this mean the unknowing of gods and seers is a permanent ontological condition, or a contingent one that bhakti or jñāna can overcome?",
  "Rāmānuja reads 'bounded knowledge' as something granted by Bhagavān proportionate to merit — how does that reframe the relationship between spiritual practice (sādhana) and the capacity to know?",
  "Madhva cites the Ṛg-khila to show that this verse has Vedic precedent: what does it mean for the Gītā's authority that Krishna here aligns Himself with what the Veda already said about the unknowable origin?",
  "Vallabha's aphorism — 'the born cannot know the origin of its progenitor' — treats the unknowing as structurally intimate rather than distant; how does that shift the emotional register of devotional practice?",
  "Madhusūdana holds Bhagavān is both nimitta-kāraṇa and upādāna-kāraṇa of the gods — a position Śaṅkara would affirm but Madhva would reject; what hangs on this difference for how practitioners relate to their own cognitive faculties?",
  "All six schools agree on the fact of divine unknowability but diverge on its mechanism — is this a sign that the verse is deliberately polysemous, or that the commentators are importing their metaphysics into a neutral statement?"
 ],
 "everyday_applications": {
  "advaita": "When you hit the hard limit of your intellectual understanding — whether in a creative project, a moral dilemma, or a personal crisis — recognize it not as a failure but as the structural mark of being an effect. Śaṅkara's logic: the modification cannot contain its cause. Rest in that limit rather than pushing past it with speculation.",
  "viśiṣṭādvaita": "Rāmānuja's reading invites gratitude for bounded knowing: the knowledge and talent you have were given in proportion to your readiness. Rather than resenting what you cannot yet perceive, treat your current capacity as a precise and loving allotment — and let that recognition orient further practice as kainkarya (service) rather than acquisition.",
  "dvaita": "Madhva's insistence that no jīva is independently omniscient is a corrective to intellectual hubris. In daily decisions — strategic, ethical, relational — acknowledge that your cognition is structurally dependent, not self-sufficient. Worship (upāsanā) is not supplementary to clear thinking; it is its precondition.",
  "śuddhādvaita": "Vallabha's intimacy-frame applies here: you do not know the full depth of the people who shaped you — parents, teachers, the civilization you were born into. That unknowing is not ignorance to be corrected; it is the natural condition of the child before its source. Puṣṭi-mārga practice begins in that acknowledged dependency, not despite it.",
  "bhakti": "Śrīdhara's point that Bhagavān activates buddhi (buddhy-ādi-pravartakatva) means that every moment of clarity, every sudden understanding, every insight you receive arrives as anugraha (grace), not as your own production. Holding that orientation — not as a pious formula but as a live awareness — changes how you relate to your own intelligence.",
  "advaita-bhakti": "Madhusūdana's synthesis: the gods are Bhagavān's modifications and cannot know their cause from within that modification. You are in the same position relative to the ground of your own awareness. The practice is not to escape that position — it is to become increasingly transparent to what is prior to the modification, which is the work both of jñāna (discernment) and bhakti (love)."
 },
 "primary_meaning": "Not even the gods or the great seers know where I come from or what I am, for I am the origin of all of them."
}