{ "verse_id": "10.40", "mūla": { "devanāgarī": "नान्तो ऽस्ति मम दिव्यानां विभूतीनां परन्तप | एष तूद्देशतः प्रोक्तो विभूतेर् विस्तरो मया", "iast": "nānto 'sti mama divyānāṃ vibhūtīnāṃ parantapa | eṣa tūddeśataḥ prokto vibhūter vistaro mayā", "chapter_position": "Chapter 10 (Vibhūti-Yoga (The Yoga of Divine Manifestations)), verse 40", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "antaḥ", "lemma": "anta", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्तः" }, { "surface_form": "asti", "lemma": "√as", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अस्ति" }, { "surface_form": "mama", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मम" }, { "surface_form": "divyānām", "lemma": "divya", "grammar": "genitive feminine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दिव्यानाम्" }, { "surface_form": "vibhūtīnām", "lemma": "vibhūti", "grammar": "genitive feminine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विभूतीनाम्" }, { "surface_form": "parantapa", "lemma": "paraṃtapa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "परन्तप" }, { "surface_form": "eṣa", "lemma": "etad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एष" }, { "surface_form": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "uddeśataḥ", "lemma": "uddeśa", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उद्देशतः" }, { "surface_form": "proktaḥ", "lemma": "pra-√vac", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रोक्तः" }, { "surface_form": "vibhūteḥ", "lemma": "vibhūti", "grammar": "genitive feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विभूतेः" }, { "surface_form": "vistaraḥ", "lemma": "vistara", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विस्तरः" }, { "surface_form": "mayā", "lemma": "mad", "grammar": "instrumental singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मया" } ], "intertextual_panel": [ { "verse": "10.19", "type": "cross-chapter thematic parallel", "score": 0.9173, "feature_breakdown": { "cosine": 0.8273, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 21.5234, "stem_prefix": 8.0 } }, { "verse": "11.8", "type": "cross-chapter thematic parallel", "score": 0.8913, "feature_breakdown": { "cosine": 0.8313, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.6193, "stem_prefix": 5.0 } }, { "verse": "9.29", "type": "shared-vocabulary echo", "score": 0.8808, "feature_breakdown": { "cosine": 0.8308, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.5578, "stem_prefix": 5.0 } }, { "verse": "11.31", "type": "shared-vocabulary echo", "score": 0.8793, "feature_breakdown": { "cosine": 0.8293, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.5578, "stem_prefix": 5.0 } }, { "verse": "9.13", "type": "thematic-similarity", "score": 0.8791, "feature_breakdown": { "cosine": 0.8391, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.3007, "stem_prefix": 4.0 } }, { "verse": "7.14", "type": "shared-vocabulary echo", "score": 0.8766, "feature_breakdown": { "cosine": 0.8466, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.5694, "stem_prefix": 3.0 } }, { "verse": "12.6", "type": "shared-vocabulary echo", "score": 0.8743, "feature_breakdown": { "cosine": 0.8343, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.1498, "stem_prefix": 4.0 } }, { "verse": "10.18", "type": "lemma-family resonance", "score": 0.8743, "feature_breakdown": { "cosine": 0.8243, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.5289, "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_10.40", "anandgiri_10.40" ], "score": 0.5, "divergence_note": "Advaita reads the verse as epistemological humility about the infinite: even omniscient inquiry cannot reach an end, because the manifest is the One appearing as many without exhausting itself.", "english_rendering": "There is no end to my divine manifestations (divyā vibhūtayaḥ), O scorcher of enemies — the Īśvara who is the self of all (sarvātman) cannot be bounded in enumeration by anyone. What has been declared here is a sampling (uddeśataḥ), a single region of an infinity that cannot be spoken or known. The catalogue is a gesture toward totality, not a boundary drawn around it." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_10.40", "vedantadeshika_10.40" ], "score": 0.5, "divergence_note": "Viśiṣṭādvaita emphasises the auspicious quality (kalyāṇatva) of every vibhūti — each is a mode of Bhagavān's infinite perfection, inviting continued bhakti-expansion rather than intellectual closure.", "english_rendering": "There is no terminus to my divine, auspicious (kalyāṇī) manifestations, O Arjuna — what has been spoken here is a compressed summary using certain characterizing attributes (uPādhayaḥ), not the fullness of Bhagavān's self-disclosure. The beloved devotee is invited to discover ever-wider vistas of glory; the list is an opening door, not a closed room." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_10.40", "jayatirtha_10.40" ], "score": 0.5, "divergence_note": "Dvaita uniquely stresses that the inexhaustibility of vibhūti is proof of Hari's absolute independence (svātantrya) — the jīva's epistemic limit here is not a shared limit but a mark of the eternally dependent nature of all non-Hari realities.", "english_rendering": "Hari's divine glories are without boundary; the jīva (individual soul), forever ontologically distinct from the Lord, cannot exhaust description of what belongs solely to the sovereign Hari. The summary given is for the worshipper's practical orientation — it does not imply that the devotee's knowledge can ever equal the Lord's self-knowledge." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_10.40" ], "score": 0.5, "divergence_note": "Śuddhādvaita's characteristic move: the listing of vibhūtis is itself a form of kīrtana (sacred naming), expressing the Puṣṭi-mārga principle that even description of Kṛṣṇa participates in his līlā.", "english_rendering": "Kṛṣṇa draws the section to a close (upasaṃhāra): these divine vibhūtis have been named by name only (nāmamātreṇa vastu-saṃkīrtanam) — the naming itself is the act of worship, not an exhaustive description. Even what has been named is infinite; the catalogue is a fragment of a fragment, offered as prasāda to kindle recognition." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_10.40" ], "score": 0.5, "divergence_note": "Śrīdhara's bhakti-philological register holds both ends simultaneously: the Lord's infinity is cause for wonder, and the partial disclosure is cause for gratitude — typical of the balanced, non-combative voice of the traditional bhakti commentator.", "english_rendering": "Because vibhūti is endless (ananta), the vibhūtis cannot be declared in their totality (sākalyena vaktuṃ na śakyante) — what is given here is a compressed summary (saṃkṣepataḥ), offered so that the devotee gains enough of a foothold to begin worship. The limit is in speech, not in the Lord." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_10.40" ], "score": 0.5, "divergence_note": "Restored from Madhusūdana's own phrasing: *iyattā nāsti*, *sarvajñenāpi sā śakyate jñātuṃ vaktuṃ vā*, *san-mātra-viṣayatvāt sarvajñatāyāḥ*, *tvāṃ praty uddeśata ekadeśena prokto vibhūter vistāraḥ*. The prior cell paraphrased these moves without quoting them; the devotional reading of *tvāṃ prati* is retained as Madhusūdana's own, not a projected supplement.", "english_rendering": "O *parantapa* — you who generate torment (*tāpa*) in outer enemies, the *kāma-krodha-lobha-ādī* (*kāma*, desire; *krodha*, anger; *lobha*, greed, and the rest — here named as the true adversaries — *mama divyānāṃ vibhūtīnām antaḥ iyattā nāsti*: my divine *vibhūti*s have no finite measure, no countable limit. Consequently, *sarvajñenāpi sā śakyate jñātuṃ vaktuṃ vā* — even by the omniscient one, those *vibhūti*s cannot be fully known or declared. The reason: *sarvajñatā* has *san-mātra* (pure Being alone) as its domain (*san-mātra-viṣayatvāt sarvajñatāyāḥ*), and what is infinite within Being exceeds even that scope. *Eṣa tu tvāṃ praty uddeśataḥ ekadeśena prokto vibhūter vistāro mayā* — what I have disclosed is directed specifically toward you (*tvāṃ prati*), set forth by way of indication (*uddeśataḥ*), one portion (*ekadeśa*) of the full expanse. The *paramā prīti* (highest love) of *bhakti* is not dissolved by this admission of inexhaustibility; rather, the personal address *tvāṃ prati* makes the partial gift an act of *rasa*, devotional intimacy within the *jñāna* of non-dual Being." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Paranṭapa", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अनन्त", "role": "supporting", "other_verses_in_list": [ "1.16", "2.41", "10.29", "11.11", "11.19", "11.37", "11.38", "11.40", "11.47", "12.12" ] }, { "list": "दिव्य", "role": "supporting", "other_verses_in_list": [ "1.14", "4.9", "8.8", "8.10", "9.20", "10.12", "10.16", "10.19", "11.5", "11.8", "11.10", "11.11", "11.15" ] } ], "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": [ "asti: as -> √as", "proktaḥ: pravac -> pra-√vac" ] } ] }, "so_what_questions": [ "If even a comprehensive catalogue of Kṛṣṇa's vibhūtis is only a fragment (uddeśataḥ), what epistemic posture should the student bring to any systematic theology or philosophical system that claims completeness?", "Śaṅkara says the infinity cannot be known even by the sarvajña — does this mean wonder (vismaya) is a permanent, non-eliminable feature of genuine knowledge, rather than a sign of ignorance?", "Rāmānuja's 'upādhayaḥ' implies the summary is shaped by the receiver's capacity — how does the tradition's practice of adhikāra (qualified access) mirror what Kṛṣṇa is doing in this entire chapter?", "Vallabha reads the naming of vibhūtis as kīrtana (devotional proclamation) rather than taxonomy — where in your own life do you treat description as analysis when it could function as worship?", "Madhusūdana's 'tvāṃ prati' (addressed specifically to you) turns an infinite catalogue into an intimate gift — how does personal address change the reception of a teaching that would otherwise remain abstract?", "The verse closes the vibhūti-yoga section — does the acknowledgment of incompleteness strengthen or undermine the chapter's rhetorical force? What work does admitted partiality do in sacred pedagogy?", "All six schools agree the list is provisional; they differ on why. Is the inexhaustibility ontological (Advaita: Brahman cannot be bounded), relational (Viśiṣṭādvaita: auspicious perfections overflow), or devotional (Śuddhādvaita: naming is already worship)? What is at stake in choosing one frame?" ], "everyday_applications": { "advaita": "When you finish a project or course of study and feel you have 'covered' a subject, pause: ask whether you have grasped a region (uddeśa) rather than a totality. The Advaita discipline trains the mind to hold partial maps without confusing them for the territory — cultivating intellectual humility not as weakness but as accurate perception of the infinite.", "viśiṣṭādvaita": "Each time you encounter something beautiful or excellent — a colleague's skill, a piece of music, a well-made object — treat it as a kalyāṇī vibhūti, an auspicious form disclosing something of the divine. The Viśiṣṭādvaita application is to let every encounter with excellence expand your devotional attention rather than exhaust it.", "dvaita": "In relationships of authority and service — with a mentor, a parent, an institution you serve — Dvaita's lesson from this verse is that you cannot exhaust the source. Rather than trying to 'figure out' the person or system completely, the appropriate orientation is dependent attentiveness (upāsanā), remaining available to what has not yet been disclosed.", "śuddhādvaita": "In the Puṣṭi-mārga spirit: make a practice of naming what you are grateful for not as a cognitive inventory but as a form of kīrtana — say the names aloud, slowly, knowing that the naming itself is participation in what is named. Vallabha's application is that speech about the good is never merely descriptive; it is always also an offering.", "bhakti": "When you feel overwhelmed by complexity — too many facts, too many demands, too many paths — Śrīdhara's reading offers a practical anchor: a partial but reliable summary (saṃkṣepa) is enough to begin. The inability to hold everything at once is not a defect; it is the condition under which bhakti is designed to operate. Start with what you have been given.", "advaita-bhakti": "Madhusūdana's 'tvāṃ prati' — the teaching is addressed to you specifically — offers a daily practice: receive general wisdom (scriptural, philosophical, from teachers) as if it were personally sent. The Advaita-bhakti integration dissolves the split between impersonal truth and intimate relationship; any fragment of the infinite that reaches you has been proportioned to your capacity." }, "primary_meaning": "There is no end to my divine manifestations, scorcher of enemies. What I have declared here is a summary only, one region of a glory that no speech can fully compass." }