{ "verse_id": "11.3", "mūla": { "devanāgarī": "एवम् एतद् यथात्थ त्वम् आत्मानं परमेश्वर | द्रष्टुम् इच्छामि ते रूपम् ऐश्वरं पुरुषोत्तम", "iast": "evam etad yathāttha tvam ātmānaṃ parameśvara | draṣṭum icchāmi te rūpam aiśvaraṃ puruṣottama", "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 3", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "evam", "lemma": "evam", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एवम्" }, { "surface_form": "etat", "lemma": "etad", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एतत्" }, { "surface_form": "yathā", "lemma": "yathā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यथा" }, { "surface_form": "āttha", "lemma": "√ah", "grammar": "past indicative 2nd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्थ" }, { "surface_form": "tvam", "lemma": "tvad", "grammar": "nominative singular noun", "senses_attested_in_panel": [ { "sense": "आत्मानं परमेश्वर", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्मानं ब्रवीषि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "त्वम्" }, { "surface_form": "ātmānam", "lemma": "ātman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानम्" }, { "surface_form": "parameśvara", "lemma": "parameśvara", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "। तथापि द्रष्टुमिच्छामि ते तव ज्ञानैश्वर्यशक्तिबलवीर्यतेजोभिः संपन्नम् ऐश्वरं वैष्णवं रूपं पुरुषोत्तम ।।", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "एवम् एतद् इति अवधृतं यथा आत्थ त्वम् आत्मानं ब्रवीषि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": ", एवमेतत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": ", यथा येन प्रकारेण सोपाधिकेन निरुपाधिकेन", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "परमेश्वर" }, { "surface_form": "draṣṭum", "lemma": "dṛś", "grammar": "infinitive", "senses_attested_in_panel": [ { "sense": "साक्षात्कर्तुम् इच्छामि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "द्रष्टुम्" }, { "surface_form": "icchāmi", "lemma": "iṣ", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इच्छामि" }, { "surface_form": "te", "lemma": "tvad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ते" }, { "surface_form": "rūpam", "lemma": "rūpa", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "रूपम्" }, { "surface_form": "aiśvaram", "lemma": "aiśvara", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ऐश्वरम्" }, { "surface_form": "puruṣottama", "lemma": "puruṣottama", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "आश्रितवात्सल्यजलधे तव ऐश्वरं त्वदसाधारणं सर्वस्य प्रशासितृत्वे पालयितृत्वे स्रष्ट्टत्वे संहर्तृत्वे भर्तृत्वे कल्याणगुण", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "नहि मादृशस्त्वयि सति न सिद्धमनोरथो भवितुमर्हतीति भावः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "पुरुषोत्तम" } ], "intertextual_panel": [ { "verse": "10.15", "type": "cross-chapter thematic parallel", "score": 0.9304, "feature_breakdown": { "cosine": 0.8704, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.083, "stem_prefix": 4.0 } }, { "verse": "11.18", "type": "cross-chapter thematic parallel", "score": 0.9224, "feature_breakdown": { "cosine": 0.8424, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.2397, "stem_prefix": 6.0 } }, { "verse": "11.49", "type": "cross-chapter thematic parallel", "score": 0.9189, "feature_breakdown": { "cosine": 0.8289, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.7379, "stem_prefix": 7.0 } }, { "verse": "11.8", "type": "thematic-cluster continuation", "score": 0.9159, "feature_breakdown": { "cosine": 0.8459, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.1347, "stem_prefix": 6.0 } }, { "verse": "11.9", "type": "cross-chapter thematic parallel", "score": 0.9144, "feature_breakdown": { "cosine": 0.8344, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.3509, "stem_prefix": 7.0 } }, { "verse": "11.4", "type": "next-verse continuation", "score": 0.9093, "feature_breakdown": { "cosine": 0.8593, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8998, "stem_prefix": 4.0 } }, { "verse": "11.16", "type": "cross-chapter thematic parallel", "score": 0.9081, "feature_breakdown": { "cosine": 0.8381, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.3026, "stem_prefix": 6.0 } }, { "verse": "13.28", "type": "lemma-family resonance", "score": 0.9056, "feature_breakdown": { "cosine": 0.8556, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.2688, "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_11.3", "anandgiri_11.3" ], "score": 0.5, "english_rendering": "Arjuna accepts without reservation that Kṛṣṇa has described himself exactly as he is — the supreme sovereign (paramēśvara) — and no alternative framing is possible. Yet even granting full cognitive assent, Arjuna is moved by a desire to behold with the senses that form replete with jñāna (knowledge), aiśvarya (lordly power), śakti (potency), bala (strength), vīrya (heroic vigour), and tejas (luminous energy) — the Vaiṣṇava form called the aiśvara-rūpa. For Śaṅkara this request is not a spiritual advance; it is a concession to the empirical plane: Arjuna, not yet established in the highest non-dual knowledge, momentarily exercises the lower faculty of perception rather than resting in the understanding alone.", "divergence_note": "Śaṅkara: 'jñānaiśvaryaśaktibala-vīryatejobhiḥ saṃpannam aiśvaraṃ vaiṣṇavaṃ rūpam' — the aiśvara form is defined by these six attributes; desire to see it marks the realm of saguṇa cognition." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_11.3", "vedantadeshika_11.3" ], "score": 0.5, "english_rendering": "Arjuna receives Kṛṣṇa's self-declaration as settled truth: 'just as you yourself say it, so it is (evam etat).' But hearing that Kṛṣṇa is paramēśvara — the very ocean of compassion for those who take refuge (āśritavātsalya-jaladhi) — ignites a direct longing: Arjuna wants to behold (sākṣātkartum) the rūpa that is uniquely Kṛṣṇa's own, manifesting the incomparable roles of ruler, sustainer, creator, destroyer, bearer, repository of auspicious qualities, supreme excellence, and absolute otherness from all else. This longing is itself a movement of bhakti, not doubt; the very address 'Puruṣottama' signals that Arjuna already knows Kṛṣṇa surpasses all puruṣas and trusts that such a request cannot go unfulfilled.", "divergence_note": "Rāmānuja: 'tava aiśvaraṃ tvad-asādhāraṇaṃ … sarvasyapraśāsitṛtve pālay itṛtve sraṣṭṛtve saṃhartṛtve bhartṛtve kalyāṇaguṇākaratve paratartve sakaleтaravisajātīyatve ca avasthitaṃ rūpaṃ draṣṭum icchāmi.'" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_11.3", "jayatirtha_11.3" ], "score": 0.5, "english_rendering": "Arjuna acknowledges that Kṛṣṇa's self-description is perfectly true — the eternally independent Hari is categorically distinct from every jīva. This acknowledgement is itself an act of correct understanding, which Dvaita prizes: no jīva's intellect can grasp Hari's form by its own power, so the desire to see is simultaneously an admission of dependence and a petition that only Hari can grant. The aiśvara form is not an attribute Kṛṣṇa acquires; it is his intrinsic, eternal nature that the jīva can only receive by Hari's free grace (anugraha).", "divergence_note": "No Madhva commentary is available for this verse. Rendering is constructed from established Dvaita doctrinal principles (jīva-Brahma-bheda, svatantra-Hari, anugraha-dependence) applied to the verse's structure." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_11.3" ], "score": 0.5, "english_rendering": "Arjuna's words carry no trace of doubt — 'I have no disbelief in this' (aviśvāso mama nāsti) — and so the request to see is pure jijñāsā born of delight. Vallabha hears Arjuna say: 'The aiśvara form, called yoga, is precisely that incomparable sovereignty (tādṛśam aiśvaryaṃ yogākhyaṃ) which I desire to behold.' The address 'Puruṣottama' carries Arjuna's confidence that one such as himself, beloved in Kṛṣṇa's līlā, cannot remain with an unfulfilled longing (mādṛśas tvayi sati na siddha-manoratho bhavitum arhati). The desire is itself prasāda — Kṛṣṇa's own gift working inside Arjuna's heart.", "divergence_note": "Vallabha: 'mādṛśas tvayi sati na siddha-manoratho bhavitum arhatīti bhāvaḥ' — the devotee beloved of Kṛṣṇa cannot remain with an unfulfilled wish." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_11.3" ], "score": 0.5, "english_rendering": "Śrīdhara reads the verse as Arjuna grounding his request in everything he has just heard: the coming-forth and dissolution of beings (bhavāpyayau), and Kṛṣṇa's declaration 'I pervade all this' (viṣṭabhyāham idaṃ kṛtsnam). Arjuna says he does not disbelieve any of it, yet out of kautūhala — a kind of reverent wonder — he yearns to see Kṛṣṇa's own form endowed with jñāna, aiśvarya, śakti, bala, vīrya, and tejas. The bhakti voice here is one of wonder that knows it believes and yet cannot help but want to see: faith intensifies rather than removes the longing.", "divergence_note": "Śrīdhara: 'kautūhalād ahaṃ draṣṭum icchāmi' — the desire arises from reverent wonder, not disbelief, and it follows directly from Arjuna having heard and accepted the earlier teaching." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_11.3" ], "score": 0.5, "english_rendering": "Madhusūdana holds both registers open at once. Kṛṣṇa has described himself with and without limiting adjuncts (sopādhikena nirūpādhikena ca) — both the conditioned sovereign and the unconditioned Absolute — and Arjuna assents to both without a shadow of disbelief. Yet Arjuna wants to 'become fulfilled' (kṛtārthī-bubhūṣayā) through direct vision of the wondrous aiśvara form replete with the six-fold perfection. The address 'Puruṣottama' is not rhetorical: it signals to the omniscient, inner-dweller (sarvajña, sarvāntaryāmin) that Arjuna's faith is complete and his longing is vast — both truths Kṛṣṇa already knows and will answer.", "divergence_note": "Madhusūdana: 'sopādhikena nirūpādhikena ca niratiśayaiśvaryeṇa ātmānaṃ tvam āttha … kṛtārthī-bubhūṣayā draṣṭum icchāmi … sarvajñatvāt … sarvāntaryāmitvāc ca sūcayati.'" } }, "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": "आत्मा", "role": "supporting", "other_verses_in_list": [ "5.17", "6.6", "6.10", "6.29", "8.15", "9.34", "10.20", "13.24" ] }, { "list": "त्वम्", "role": "supporting", "other_verses_in_list": [ "1.1", "2.33", "3.41", "4.4", "4.35", "6.31", "11.18", "11.33", "11.37", "11.38", "11.43", "13.7", "13.9", "13.10", "14.11", "17.1" ] }, { "list": "द्रष्टुम्", "role": "supporting", "other_verses_in_list": [ "11.4", "11.7", "11.8", "11.46", "11.54" ] }, { "list": "परमेश्वर", "role": "supporting", "other_verses_in_list": [ "13.27" ] }, { "list": "पुरुष", "role": "supporting", "other_verses_in_list": [ "1.1", "2.15", "2.16", "2.21", "2.60", "7.11", "8.1", "8.4", "8.8", "8.10", "8.22", "9.3", "10.12", "10.15", "11.18", "11.38", "13.19", "13.20", "13.21", "13.22", "13.23", "15.4", "15.16", "15.17", "15.18", "15.19", "17.3", "18.4" ] }, { "list": "पुरुषोत्तम", "role": "supporting", "other_verses_in_list": [ "3.3", "8.1", "10.15", "15.18", "15.19" ] }, { "list": "रूपम्", "role": "supporting", "other_verses_in_list": [ "8.9", "11.9", "11.16", "11.20", "11.49", "15.3" ] }, { "list": "वक्तुमर्हस्यशेषेण", "role": "supporting", "other_verses_in_list": [ "10.16" ] }, { "list": "सर्वलोकमहेश्वरम्", "role": "supporting", "other_verses_in_list": [ "3.31", "5.29" ] } ], "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": [ "āttha: ah -> √ah" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.841210Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 2, "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": [ "If Arjuna already believes Kṛṣṇa fully (aviśvāso nāsti), what does his request to see add — and is there a difference between trusting a claim and needing to witness it?", "Each school hears a different motive in Arjuna's longing: wonder (kautūhala), dependence, petition, desire for fulfilment. Which motive is actually present in the verse, and does the text force a choice?", "Kṛṣṇa is addressed twice in this single verse — as Paramēśvara and as Puruṣottama. What work is each address doing, and do the schools assign them differently?", "Śaṅkara treats the desire to see as a concession to the empirical plane. Does that reading flatten Arjuna, or does it faithfully distinguish levels of knowing?", "Rāmānuja lists seven sovereign functions (ruler, sustainer, creator, destroyer, bearer, quality-treasury, supreme otherness). Does that enumeration itself constitute a theological argument, or is it devotional amplification?", "Vallabha says a devotee who stands in Kṛṣṇa's presence cannot remain with an unfulfilled longing. Is this a metaphysical claim about Kṛṣṇa's nature, a devotional confidence, or both?", "Madhusūdana explicitly holds 'with limiting adjunct' and 'without limiting adjunct' together (sopādhika / nirūpādhika). What does it mean to claim that the same form can be both — and does any other school in the panel allow that?" ], "everyday_applications": { "advaita": "When you receive a teacher's explanation that you intellectually accept but still feel compelled to 'experience' — notice that compulsion. The Advaita move is not to suppress it but to recognize it as the operation of the lower faculty, and to gently ask: what would it mean to rest in understanding alone rather than adding a sensory confirmation?", "viśiṣṭādvaita": "Arjuna names Kṛṣṇa's seven functions before asking to see. In daily practice, before approaching a person of authority or asking for help, try naming concretely what it is you already trust about them — the specific roles they have shown up in. The specificity of gratitude is itself an act of attentiveness that opens the relationship.", "dvaita": "Dvaita's Arjuna knows that even his longing to see is not self-generated — it is possible only because Hari permits it. In any creative or intellectual work, try holding your best insights as received rather than produced. This is not self-effacement; it is a precise claim about the direction of dependence that keeps the ego from colonising what came through it.", "śuddhādvaita": "Vallabha's reading: a longing that arises inside genuine relationship is itself a gift from that relationship. The next time you feel a strong desire to know more about something you already love, treat that desire as already halfway to fulfilment rather than as lack. Ask it: 'what have you already received that makes this longing possible?'", "bhakti": "Śrīdhara's kautūhala — reverent wonder — is the emotional key here. There is a quality of attention that already believes and yet can still be astonished; that is different from the sceptic's demand for proof. Cultivate it in small things: read a familiar passage, walk a familiar path, meet a known person, and allow yourself to be surprised by what you did not already possess.", "advaita-bhakti": "Madhusūdana's Arjuna wants to 'become fulfilled' (kṛtārthī-bubhūṣayā) even though he already knows and believes. This is the practitioner who continues the practice after understanding has arrived — not from compulsion but from love of the form. Identify one practice you continue not because it is still building something, but because it is itself the dwelling." }, "primary_meaning": "All you have said of yourself is true, O Supreme Lord, yet I long to see your divine form with my own eyes, O Puruṣottama." }