{ "verse_id": "11.13", "mūla": { "devanāgarī": "तत्रैकस्थं जगत् कृत्स्नं प्रविभक्तम् अनेकधा | अपश्यद् देव-देवस्य शरीरे पाण्डवस् तदा", "iast": "tatraikasthaṃ jagat kṛtsnaṃ pravibhaktam anekadhā | apaśyad deva-devasya śarīre pāṇḍavas tadā", "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 13", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "tatra", "lemma": "tatra", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्र" }, { "surface_form": "ekastham", "lemma": "ekastha", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एकस्थम्" }, { "surface_form": "jagat", "lemma": "jagant", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जगत्" }, { "surface_form": "kṛtsnam", "lemma": "kṛtsna", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कृत्स्नम्" }, { "surface_form": "pravibhaktam", "lemma": "pra-√vibhaj", "grammar": "accusative neuter singular participle noun", "senses_attested_in_panel": [ { "sense": "अनेकधा देवपितृमनुष्यादिभेदैः अपश्यत् दृष्टवान् देवदेवस्य हरेः शरीरे पाण्डवः अर्जुनः तदा", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "प्रविभक्तम्" }, { "surface_form": "anekadhā", "lemma": "anekadhā", "grammar": "", "senses_attested_in_panel": [ { "sense": "देवपितृमनुष्यादिभेदैः अपश्यत् दृष्टवान् देवदेवस्य हरेः शरीरे पाण्डवः अर्जुनः तदा", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्रविभक्तं ब्रह्मादिविविधविचित्रदेवतिर्यङ्मनुष्यस्थावरादिभोक्तृवर्गपृथिव्यन्तरिक्षस्वर्गपातालातलवितलसुतलादिभोगस्थानभोग्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "योनिबीजाशयेन्द्रियाकृतिभेदेन प्रविभक्तं चेतनाचेतनात्मकं चतुर्दशलोकसहितं सर्वं जगत् देवदेवस्याक्षरैश्वर्यस्य पुरुषोत्तमस", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "प्रविभक्तं नानाविभागेनावस्थितं कृत्स्नं जगद्देवदेवस्य शरीरे तदवयवत्वेनैकत्रैव स्थितं तदा पाण्डवोऽर्जुनोऽपश्यत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "अनेकधा" }, { "surface_form": "apaśyat", "lemma": "paś", "grammar": "impf indicative 3rd person singular", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपश्यत्" }, { "surface_form": "deva", "lemma": "deva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देव" }, { "surface_form": "devasya", "lemma": "deva", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देवस्य" }, { "surface_form": "śarīre", "lemma": "śarīra", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [ { "sense": "पाण्डवः अर्जुनः तदा", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अनेकधा प्रविभक्तं ब्रह्मादिविविधविचित्रदेवतिर्यङ्मनुष्यस्थावरादिभोक्तृवर्गपृथिव्यन्तरिक्षस्वर्गपातालातलवितलसुतलादिभोगस्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "तदवयवत्वेनैकत्रैव स्थितं तदा पाण्डवोऽर्जुनोऽपश्यत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "पाण्डवोऽर्जुनस्तदा विश्वरूपाश्चर्यदर्शनदशायाम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "शरीरे" }, { "surface_form": "pāṇḍavaḥ", "lemma": "pāṇḍava", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पाण्डवः" }, { "surface_form": "tadā", "lemma": "tadā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तदा" } ], "intertextual_panel": [ { "verse": "1.20", "type": "long-distance thematic echo", "score": 0.8863, "feature_breakdown": { "cosine": 0.8263, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.5355, "stem_prefix": 5.0 } }, { "verse": "11.7", "type": "shared-vocabulary echo", "score": 0.8821, "feature_breakdown": { "cosine": 0.8521, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.927, "stem_prefix": 3.0 } }, { "verse": "10.42", "type": "shared-vocabulary echo", "score": 0.8807, "feature_breakdown": { "cosine": 0.8507, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.9135, "stem_prefix": 3.0 } }, { "verse": "11.45", "type": "shared-vocabulary echo", "score": 0.8783, "feature_breakdown": { "cosine": 0.8383, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.8572, "stem_prefix": 4.0 } }, { "verse": "16.9", "type": "shared-vocabulary echo", "score": 0.8735, "feature_breakdown": { "cosine": 0.8435, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.4568, "stem_prefix": 3.0 } }, { "verse": "11.10", "type": "near-cluster echo", "score": 0.873, "feature_breakdown": { "cosine": 0.843, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.8695, "stem_prefix": 3.0 } }, { "verse": "11.14", "type": "next-verse continuation", "score": 0.8725, "feature_breakdown": { "cosine": 0.8425, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.5539, "stem_prefix": 3.0 } }, { "verse": "1.14", "type": "long-distance thematic echo", "score": 0.8703, "feature_breakdown": { "cosine": 0.8403, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3524, "stem_prefix": 2.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_11.13", "anandgiri_11.13" ], "score": 0.5, "english_rendering": "In that single cosmic form (viśvarūpa), Arjuna perceived the entire undivided universe (kṛtsnam jagat) — differentiated manifold into gods, ancestors, and humans — resting in one locus within Hari's body. Śaṅkara's gloss is sparse and descriptive: the verse reports phenomenal perception, not ontological affirmation. For Advaita, the vision does not establish the world as ultimately real in Brahman; it discloses that all multiplicity, being superimposition (adhyāsa), appears to subsist in the substratum (āśraya) that is Brahman-as-Kṛṣṇa." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_11.13", "vedantadeshika_11.13" ], "score": 0.5, "english_rendering": "Arjuna, granted divine sight (divya-cakṣus) by Bhagavān's grace (prasāda), beheld the entire universe — all enjoyers (bhoktṛ-varga: Brahmā down to immovable beings) together with all realms and enjoyable objects (bhoga-sthāna, bhogya, bhogopakāraṇa) — established as a single locus (ekastha) within one region (ekadeśastha) of the Lord's resplendent body. This confirms Gītā 10.42: the entire moving and unmoving world stands pervaded by one quarter (ekāṃśena) of Bhagavān; the universe is a real mode (prakāra) of the divine body (śarīra), not illusion." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_11.13", "jayatirtha_11.13" ], "score": 0.5, "english_rendering": "*Tatraikasthaṃ jagat kṛtsnaṃ pravibhaktam anekadhā* — the entire universe, differentiated into countless modes, abides in one place: the body of *deva-devasya*, the God of gods. *Pāṇḍavas tadā apaśyat* — Arjuna, the *jīva* (individual self) eternally *paratantra* (dependent, never self-sufficient), beheld this. The *pravibhaktam anekadhā* is not dissolved into a featureless unity; each differentiated thing retains its distinct status, precisely because the *pañca-bheda* (five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is real and indestructible. What the vision discloses is not merger but *taratamya* (the graded ontological hierarchy) held intact within *Hari*'s *svātantrya* (absolute self-sufficiency). The universe rests in Hari's body as the totality of *paratantra* reals subsisting in and through the one *svatantra* (independently real, self-sufficient) Lord — their support, not their substrate into which they collapse. Arjuna sees the whole, yet remains himself: the *bheda* (real distinction) between the seeing *jīva* and the seen *deva-deva* is not cancelled by the vision but confirmed by it.", "divergence_note": "Where an advaita reading might treat *ekastham* as pointing toward non-dual identity of universe and Brahman, the dvaita siddhānta holds that *ekastha* (abiding in one locus) names Hari's sovereign containment of all *paratantra* reals without collapsing the *pañca-bheda*. The multiplicity (*anekadhā*) is real, not an appearance to be sublated.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_11.13" ], "score": 0.5, "english_rendering": "Vallabha reads the vision through the lens of Yaśodā's butter-theft episode: just as Yaśodā saw the universe in infant Kṛṣṇa's mouth, Arjuna saw the whole universe — differentiated by womb, seed, mind, senses, and form (yoni-bīja-āśaya-indriya-ākṛti-bheda) — as one locus within the body of Puruṣottama (the Supreme Person). The difference is crucial for Puṣṭi-mārga: Yaśodā's vision was veiled again by Kṛṣṇa's own yogamāyā to deepen her prema, while Arjuna's vision is granted to establish firm āśraya (refuge) and mahātmya-jñāna (knowledge of greatness) — serving the path of regulated devotion (maryādā-puṣṭi), not the path of pure love (śuddha-puṣṭi)." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_11.13" ], "score": 0.5, "english_rendering": "Śrīdhara's reading is measured and traditional: the entire universe, established in manifold divisions (nānāvibhāgena avasthitam), was seen by Arjuna as constituting the very limbs (avayava) of the God of gods — hence truly one (ekatra eva sthitam). The marvel is that multiplicity (anekathā pravibhaktam) does not dissolve into featureless unity; the many are literally the body-parts of Deva-deva, making devotional perception the correct epistemological mode for beholding cosmic form." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_11.13" ], "score": 0.5, "english_rendering": "Madhusūdana frames 11.13 as the experiential fulfillment of Kṛṣṇa's prior command: 'behold now the entire moving and unmoving world gathered here' (11.7). Arjuna had been told; now he has actually perceived (anubhūtavān). The universe, differentiated as gods, ancestors, humans, and so on (devapitṛmanuṣyādi-nānāprakāraiḥ), is revealed as resting in one place within Bhagavān's cosmic body — the moment of āścarya-darśana (wonder-beholding). For Madhusūdana, this vision is legitimate even within Advaita because the bhakta's ecstatic perception of Kṛṣṇa-as-all-universe is itself a form of anubhava (direct experience) that points through form toward the formless Brahman." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Pāṇḍava", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "देवदेव", "role": "supporting", "other_verses_in_list": [ "10.15" ] }, { "list": "पाण्डव", "role": "supporting", "other_verses_in_list": [ "1.1", "1.2", "1.14", "1.20", "4.35", "6.2", "10.37", "11.55", "14.22", "16.5" ] }, { "list": "शरीरे", "role": "supporting", "other_verses_in_list": [ "1.29", "2.20" ] } ], "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": [ "pravibhaktam: pravibhaj -> pra-√vibhaj" ] } ] }, "so_what_questions": [ "When the verse says the universe is 'divided in many ways' (pravibhaktam anekathā) yet 'standing in one place' (ekastham), which is more real — the multiplicity or the unity? Does your school's answer change how you live in a world of difference?", "Arjuna sees the vision only after being granted divine sight (divya-cakṣus) by grace — what does it mean that the cosmic perspective is not achievable by unaided effort? What does this say about the limits of ordinary perception (laukika-dṛṣṭi)?", "Deva-devasya (of the God of gods) is the genitive here — the universe is located within a personal divine body. How does a personal locus for the cosmos change the devotional relationship compared to an impersonal ground?", "Vallabha compares this vision to Yaśodā's but finds them doctrinally different in purpose. What does it mean that the same content (universe-in-divine-body) can land differently depending on who is seeing and why?", "Śaṅkara's commentary is notably sparse compared to Rāmānuja's expansive listing. What does the economy of commentary signal about what each school considers the verse's soteriological weight?", "The universe is seen as pravibhaktam (differentiated, divided) even within the cosmic body — difference is preserved, not erased. What does the preservation of difference inside unity reveal about the nature of divine embodiment?", "Arjuna sees this 'then' (tadā) — in that moment of the vision-granting. What changes for him when the same world he has been reluctant to fight is now perceived as limbs of the divine?" ], "everyday_applications": { "advaita": "When you are overwhelmed by the sheer variety and contradiction of life — divergent people, competing demands, fragmented roles — the Advaita reading of 11.13 offers a reorienting practice: pause and ask 'what is the single substratum (āśraya) in which all this multiplicity appears?' Not to escape the differentiation, but to cease being compulsively driven by it. The universe-in-one-body is a pointer to the non-dual witness behind the show.", "viśiṣṭādvaita": "Rāmānuja's reading grounds cosmic vision in prasāda (grace-bestowed sight). In practical terms: when your capacity to see the connections between apparently unrelated things in your work, family, or community suddenly opens up, recognize it as a gift of discernment, not personal cleverness. The appropriate response is gratitude and kainkarya (service) — acting from the recognition that every entity you encounter is a real mode of Bhagavān's body, not a problem to manage.", "dvaita": "The Dvaita inference here is about irreducible distinctness preserved even within cosmic vision: you do not dissolve into the whole when you encounter vastness. In daily life, this means your individual jīva-hood is real and valuable — your specific nature, duties, and relationship to Hari matter. When overwhelmed by a large system (an organization, a movement, a family), do not lose yourself in it; your distinctness is not a failure of unity but part of Hari's sovereign design.", "śuddhādvaita": "Vallabha's comparison to Yaśodā's vision flags a counter-intuitive application: sometimes Kṛṣṇa reveals his greatness (aiśvarya) not to produce wonder-then-transcendence, but to strengthen your commitment to shelter (āśraya) in him. If you encounter an overwhelming demonstration of someone's or something's magnificence and it deepens your devotion rather than dissolving your identity — that is the Puṣṭi-mārga signal that you are on the path of regulated love, not yet pure love (śuddha-puṣṭi), and that is exactly where you are supposed to be.", "bhakti": "Śrīdhara's framing — that the multiplicity of the world is literally the avayava (limbs) of Deva-deva — offers a concrete bhakti practice: when you serve anyone or anything with genuine care, you are handling a limb of the divine. This is not metaphor for Śrīdhara; it is the direct perceptual content of the vision. Treat each person, each task, and each creature as an actual part of the divine body, and service becomes darśana (beholding).", "advaita-bhakti": "Madhusūdana notes that Arjuna had already been told about the cosmic form before he saw it — the instruction preceded the experience (ājñaptam api anubhūtavān). This is the synthesis path in daily life: let philosophical understanding (śravaṇa, manana) prepare the ground, but do not mistake the map for the territory. The anubhava (lived experience) — the moment when something you have intellectually grasped lands in your body and changes how you see — is its own irreplaceable event. Work toward that translation of knowing into beholding." }, "primary_meaning": "There, within the body of the God of gods, Arjuna saw the whole universe gathered in one place, divided into its countless forms." }