{
  "verse_id": "10.25",
  "mūla": {
    "devanāgarī": "महर्षीणां भृगुर् अहं गिराम् अस्म्य् एकम् अक्षरम् | यज्ञानां जप-यज्ञो ऽस्मि स्थावराणां हिमालयः",
    "iast": "maharṣīṇāṃ bhṛgur ahaṃ girām asmy ekam akṣaram | yajñānāṃ japa-yajño 'smi sthāvarāṇāṃ himālayaḥ",
    "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 25",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "mahā",
      "lemma": "mahat",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "महा"
    },
    {
      "surface_form": "ṛṣīṇām",
      "lemma": "ṛṣi",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ऋषीणाम्"
    },
    {
      "surface_form": "bhṛguḥ",
      "lemma": "bhṛgu",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भृगुः"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "girām",
      "lemma": "gir",
      "grammar": "genitive feminine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "इति न शब्दमात्रं विवक्षितम् समुद्रघोषादिषु तत्प्रयोगाभावात्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "गिराम्"
    },
    {
      "surface_form": "asmi",
      "lemma": "√as",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अस्मि"
    },
    {
      "surface_form": "ekam",
      "lemma": "eka",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एकम्"
    },
    {
      "surface_form": "akṣaram",
      "lemma": "akṣara",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ओंकारः अस्मि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अक्षरम्"
    },
    {
      "surface_form": "yajñānām",
      "lemma": "yajña",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञानाम्"
    },
    {
      "surface_form": "japa",
      "lemma": "japa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जप"
    },
    {
      "surface_form": "yajñaḥ",
      "lemma": "yajña",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञः"
    },
    {
      "surface_form": "asmi",
      "lemma": "√as",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अस्मि"
    },
    {
      "surface_form": "sthāvarāṇām",
      "lemma": "sthāvara",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थावराणाम्"
    },
    {
      "surface_form": "himālayaḥ",
      "lemma": "himālaya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हिमालयः"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "15.18",
      "type": "cross-chapter thematic parallel",
      "score": 0.8894,
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        "vocative": 0.0,
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        "lemma_overlap": 9.0185,
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      }
    },
    {
      "verse": "7.10",
      "type": "shared-vocabulary echo",
      "score": 0.8823,
      "feature_breakdown": {
        "cosine": 0.8423,
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        "vocative": 0.0,
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      }
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    {
      "verse": "10.38",
      "type": "cross-chapter thematic parallel",
      "score": 0.8781,
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        "vocative": 0.0,
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      }
    },
    {
      "verse": "10.33",
      "type": "cross-chapter thematic parallel",
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        "vocative": 0.0,
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      }
    },
    {
      "verse": "10.21",
      "type": "near-cluster echo",
      "score": 0.8751,
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    {
      "verse": "4.33",
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    },
    {
      "verse": "9.22",
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    {
      "verse": "10.30",
      "type": "near-cluster echo",
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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_10.25",
        "anandgiri_10.25"
      ],
      "score": 0.5,
      "english_rendering": "Among the great seers (maharṣīṇām), I am Bhṛgu — the blazing fire of discriminative insight that reduces all apparent multiplicity to the singularity of Brahman. Among words (girām), I am the one imperishable syllable (ekam akṣaram) — Oṃkāra — for all articulated speech is modification, but Oṃ alone is the unmodified sound-form of pure Consciousness. Among sacrifices (yajñānām), I am japa-yajña, for silent repetition approaches contemplation (manana) without the duality of performer and instrument; and among the unmovings (sthāvarāṇām), I am the Himālaya — a mass so stable it serves as viveka-symbol for the unwavering witness-Ātman.",
      "divergence_note": "Śaṅkara's gloss is terse: 'girāṃ vācāṃ padalakṣaṇānām ekam akṣaram Oṃkāraḥ asmi' — among words denominated by their padas, the one syllable is Oṃ. He pairs japa-yajña as the supreme among sacrifices and Himālaya as the supreme among the stationary. No elaboration of bhakti register; the hierarchy is purely epistemological — each exemplar points to the unmodified ground."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_10.25",
        "vedantadeshika_10.25"
      ],
      "score": 0.5,
      "english_rendering": "Bhagavān declares: among the great seers (maharṣīṇām) beginning with Marīci, I am Bhṛgu — he who carries the mark of Viṣṇu's foot upon his chest, the ṛṣi whose very form is Bhagavān's vibhūti. Among words (girāḥ) that bear meaning (arthābhidhāyinaḥ śabdāḥ), I am Praṇava — Oṃ who names the Supreme Self as the indwelling controller of all speech. Among sacrifices, I am japa-yajña, the act of love-saturated repetition that is itself kainkarya (selfless service); and among all mountains (parvatamātrāṇām), I am Himavān — whose steadiness mirrors the unwavering love of a devotee established in Bhagavān.",
      "divergence_note": "Rāmānuja specifies 'arthābhidhāyinaḥ śabdāḥ girāḥ' — words ARE meaning-bearers, not mere phonemes; the Praṇava therefore names the meaning-saturated Supreme Person, not an abstract Absolute. He uses 'parvatamātrāṇām' (mountains as a class) where Śaṅkara says 'sthitamatām,' a detail that foregrounds Bhagavān's lordship over the full visible world."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_10.25",
        "jayatirtha_10.25"
      ],
      "score": 0.5,
      "english_rendering": "Among the great *ṛṣis* (seers), Hari is most fully manifest in Bhṛgu — of all sages the one in whom *svatantra* (the independently real, self-sufficient) Hari's glory *viśeṣataḥ* resides. Among *girāḥ* (words, utterances), he is *ekam akṣaram* — Oṃ, the syllable that directly and uniquely denotes the *paratantra*-transcending Lord himself; no other word carries that direct denotative weight. Among *yajñas* (sacrifices), he is *japa-yajña* — the sacrifice of repeated divine-name recitation — because it binds the *jīva* (the individual self) most continuously to Hari's name, the very instrument of the *jīva*'s *paratantra* (eternally dependent) orientation toward its sovereign. Among the immovable, he is Himālaya, whose unsurpassed grandeur is not the mountain's own but the full deposit of Hari's *aiśvarya* (lordly power) in a fixed form. Each vibhūti named here is not a mere symbol: Hari's excellence is *tattvataḥ* resident in the preeminent member of each category, and that category-member's eminence is unintelligible apart from him. The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is not suspended — Bhṛgu, Oṃ's referent-relation, the act of *japa*, and Himālaya remain ontologically distinct from Hari even as they are the sites of his *vibhūti* (divine manifestation). The *jīva* who meditates on these as Hari's own excellences progressively apprehends the *taratamya* (graded ontological hierarchy) that structures all existence under *svatantra* Hari.",
      "divergence_note": "No Madhva or Jayatīrtha bhāṣya is extant for this verse. The reading is drawn directly from dvaita *siddhānta* constants — *svatantra* Hari, *paratantra jīva*, *pañca-bheda*, *taratamya*, and *vibhūti* as Hari's own excellence genuinely resident in preeminent *tattvas* — applied to the mūla without claimed textual attestation.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_10.25"
      ],
      "score": 0.5,
      "english_rendering": "Kṛṣṇa alone is the substance of every vibhūti — not a representative but the full presence. Bhṛgu is vibhūti because he generates brahma-ānanda (brahma-ānanda-janaka) in those who encounter him and determines (bhakti-nirdhārakaḥ) who receives bhakti-prasāda; he is not merely the most excellent sage but the taste of Kṛṣṇa's own bliss in sage-form. The 'one imperishable' (akṣaram ekam) is Praṇava as sarva-bīja — the seed-syllable of the entire līlā, not an abstract pointer to formless Brahman. Japa is Kṛṣṇa's own nāma resonating through a devotee; the Himālaya is where Kṛṣṇa's stillness plays as mountain.",
      "divergence_note": "Vallabha's gloss explicitly reads: 'bhṛgur ahaṃ brahmānanda-janako bhakti-nirdhārakaś ca iti ato mad-vibhūtiḥ' and 'akṣaram ekaṃ sarva-bījaṃ praṇava-rūpo'smi.' These are the operative glosses; puṣṭi-mārga consistently reads vibhūtis as Kṛṣṇa's own substance, not mere representations."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_10.25"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī reads each vibhūti as a devotional teaching-example. Among words (girāṃ vācāṃ padātmikānām — words constituted by their padas), the supreme is Oṃkāra — the pada that is not a pada, the named that exceeds naming. Among śrauta and smārta sacrifices (yajñānāṃ śrauta-smārtānām), japa-yajña is supreme because it binds the worshipper to Bhagavān through the most intimate of actions — the movement of breath and name. These exemplars are given so that the bhakta can locate Bhagavān in every domain of experience and offer back that recognition as worship.",
      "divergence_note": "Śrīdhara specifies 'girāṃ vācāṃ padātmikānām' (words constituted as padas) and explicitly distinguishes 'yajñānāṃ śrauta-smārtānām' (among both Vedic and smārta sacrifices). His commentary is clean Sanskrit without HTML artifacts; these specifications sharpen the scope of each category beyond Śaṅkara's brevity."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_10.25"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes: Bhṛgu is named first among the seven brahma-ṛṣis (saptānāṃ brahmaṇām) because of his ati-tejasvitva — his surplus of luminous heat that is both jñāna-fire and bhakti-ardour in one. Oṃ is supreme among words (padalakṣaṇānām) — the pada that points inward to the formless Brahman while simultaneously being the sound-body of Kṛṣṇa. Japa-yajña is supreme because it is 'hiṃsādi-doṣa-śūnyatvena atyanta-śodhakaḥ' — utterly without the taint of violence, a purifier beyond all other purifiers, and thus uniquely fit for both the jñānin and the bhakta. Himālaya is supreme among the stationary; but Madhusūdana notes the later verse will name Meru among the peaked — no contradiction, only different axes of supremacy.",
      "divergence_note": "Madhusūdana's gloss is the most elaborate: he specifies Bhṛgu's 'atitejasvitva,' glosses japa-yajña's superiority as freedom from 'hiṃsādi-doṣa' (the defect of harm), and explicitly harmonizes the Himālaya/Meru pairing as non-contradictory ('arthabhedad adoṣaḥ'). These textual anchors are all present in the supplied payload."
    }
  },
  "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": "अक्षर",
      "role": "supporting",
      "other_verses_in_list": [
        "8.3",
        "8.11",
        "10.33",
        "11.18",
        "11.37",
        "12.1",
        "12.3",
        "12.5",
        "15.18"
      ]
    },
    {
      "list": "अक्षरम्",
      "role": "supporting",
      "other_verses_in_list": [
        "12.1",
        "12.3",
        "12.4",
        "12.5"
      ]
    },
    {
      "list": "ज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.1",
        "3.2",
        "3.3",
        "3.26",
        "3.32",
        "3.33",
        "3.39",
        "3.40",
        "3.41",
        "4.6",
        "4.10",
        "4.19",
        "4.21",
        "4.23",
        "4.27",
        "4.28",
        "4.33",
        "4.34",
        "4.36",
        "4.37",
        "4.38",
        "4.39",
        "4.41",
        "4.42",
        "5.15",
        "5.16",
        "5.17",
        "6.8",
        "6.46",
        "7.2",
        "7.6",
        "7.15",
        "7.16",
        "7.17",
        "7.18",
        "7.19",
        "7.20",
        "9.1",
        "9.12",
        "9.15",
        "9.24",
        "10.4",
        "10.5",
        "10.11",
        "10.38",
        "12.12",
        "12.13",
        "12.14",
        "13.2",
        "13.11",
        "13.17",
        "13.18",
        "13.35",
        "14.1",
        "14.2",
        "14.6",
        "14.8",
        "14.9",
        "14.11",
        "14.16",
        "14.17",
        "15.10",
        "15.15",
        "16.1",
        "16.4",
        "16.15",
        "18.18",
        "18.19",
        "18.20",
        "18.21",
        "18.42",
        "18.50",
        "18.63",
        "18.70",
        "18.72"
      ]
    }
  ],
  "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": [
          "asmi: as -> √as",
          "asmi: as -> √as"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Why does Kṛṣṇa name japa-yajña as the supreme sacrifice — what is it about silent repetition that ranks above the great śrauta rites requiring fire, priest, and soma?",
    "Bhṛgu is the ṛṣi who struck Viṣṇu's chest; how does a sage famous for testing the gods become the emblem of divine eminence — what does that story reveal about what Kṛṣṇa prizes in the mahā-ṛṣis?",
    "Oṃ is described as 'ekam akṣaram' — the one imperishable syllable. What makes a syllable imperishable, and what is lost when sacred sound is reduced to a translation or a concept?",
    "The Himālaya is stationary (sthāvara) yet named among vibhūtis. What does the elevation of absolute stillness — refusal to move — teach about the relationship between action and presence in the Gītā's ethics?",
    "Madhusūdana reads japa-yajña as 'atyanta-śodhaka' — the supreme purifier — because it is free from harm. What does a practice being harmless have to do with its spiritual power? Is purity and non-violence the same claim?",
    "The six schools agree Oṃ is the supreme word but disagree on what it names — formless Brahman, the Supreme Person, Kṛṣṇa's own nature, or the seed of the whole creation. Can the same syllable hold all these meanings simultaneously, and if so, what does that say about language itself?",
    "Kṛṣṇa lists himself as the best among classes — not the class itself. What is the relationship between a class (all sacrifices, all mountains) and its supreme instance, and why does knowing the best help Arjuna know Kṛṣṇa?"
  ],
  "everyday_applications": {
    "advaita": "When you sit for meditation and feel the mind fragmenting across many objects, return to a single, unmodified focal point — your breath as Oṃ, pure awareness before content. The Himālaya-stillness Kṛṣṇa claims is available as the witness-self in every moment; practice resting there for ten breaths before starting complex work, letting multiplicity return from that stable ground rather than chasing it.",
    "viśiṣṭādvaita": "Before a meeting where you must speak persuasively, recall that every word you will use is Bhagavān's own self-expression — meaning-bearing (arthābhidhāyin) by his will. Bring this awareness into your speech: let words serve what is true rather than what is tactical. After the meeting, offer a brief mental japa as kainkarya — a few repetitions of a name you hold dear — acknowledging that the power of communication was his all along.",
    "dvaita": "Identify the one practice in your weekly routine where you feel most clearly that you are NOT the doer — where Hari's presence does the work through you. Protect that practice as your 'japa-yajña' equivalent: the activity that most reduces your sense of independent agency and most naturally generates gratitude. Schedule it when you are most tempted toward self-congratulation.",
    "śuddhādvaita": "Vallabha's reading says Bhṛgu generates brahma-ānanda in others. Ask: who in your life generates that quality of delight and clarity in you — the sense that reality is more vivid around them? That person is a vibhūti. Let your interactions with them become a form of smaraṇa (remembrance of Kṛṣṇa) rather than mere social contact. And notice: when you generate that quality for others, you are momentarily the vibhūti.",
    "bhakti": "Śrīdhara's teaching is that japa is supreme among śrauta and smārta sacrifices. Begin a 21-day practice of ten minutes of japa before your first screen interaction of the day. The constraint: no phone, no news, no email until the japa is complete. Track not how you feel during japa but whether your first hour of work afterward is qualitatively different — more present, less reactive.",
    "advaita-bhakti": "Madhusūdana's key word is 'atyanta-śodhaka' — japa purifies supremely because it harms nothing. Apply this diagnostic to one decision you are currently deferring: of the available options, which one causes least harm across all parties including yourself? Choosing the least harmful path is not weakness — it is alignment with the japa-principle, the quietly powerful option that accumulates without friction."
  },
  "primary_meaning": "Among the great seers I am Bhṛgu; among words, the one imperishable syllable *Om*; among sacrifices, the quiet repetition of the name; among the unmoving, the Himalayas."
}