{ "verse_id": "11.31", "mūla": { "devanāgarī": "आख्याहि मे को भवान् उग्र-रूपो नमो ऽस्तु ते देव-वर प्रसीद | विज्ञातुम् इच्छामि भवन्तम् आद्यं न हि प्रजानामि तव प्रवृत्तिम्", "iast": "ākhyāhi me ko bhavān ugra-rūpo namo 'stu te deva-vara prasīda | vijñātum icchāmi bhavantam ādyaṃ na hi prajānāmi tava pravṛttim", "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 31", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "ākhyāhi", "lemma": "ā-√khyā", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "कथय मे मह्यं कः भवान् उग्ररूपः क्रूराकारः, नमः अस्तु ते तुभ्यं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मे नमोऽस्तु ते देववर प्रसीद -- नमः ते अस्तु सर्वेश्वर एवं कर्तुम् अनेन अभिप्रायेण इदं संहर्तृरूपम् आविष्कृतम् इति उक्त्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "आख्याहि" }, { "surface_form": "me", "lemma": "mad", "grammar": "dative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मे" }, { "surface_form": "kaḥ", "lemma": "ka", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कः" }, { "surface_form": "bhavān", "lemma": "bhavat", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "उग्ररूपः क्रूराकारः, नमः अस्तु ते तुभ्यं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "किं कर्तुं प्रवृत्तः इति भवन्तं ज्ञातुम् इच्छामि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "इति प्रश्नेन भाव्यम्", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "भवान्" }, { "surface_form": "ugra", "lemma": "ugra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उग्र" }, { "surface_form": "rūpaḥ", "lemma": "rūpa", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "रूपः" }, { "surface_form": "namaḥ", "lemma": "namas", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "नमः" }, { "surface_form": "astu", "lemma": "√as", "grammar": "present imperative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अस्तु" }, { "surface_form": "te", "lemma": "tvad", "grammar": "dative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ते" }, { "surface_form": "deva", "lemma": "deva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देव" }, { "surface_form": "vara", "lemma": "vara", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वर" }, { "surface_form": "prasīda", "lemma": "pra-√sad", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "प्रसादं कुरु", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "-- नमः ते अस्तु सर्वेश्वर एवं कर्तुम् अनेन अभिप्रायेण इदं संहर्तृरूपम् आविष्कृतम् इति उक्त्वा प्रसन्नरूपश्च भव", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "प्रसन्नो भव", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "प्रसादं क्रौर्यत्यागं कुरु", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रसीद" }, { "surface_form": "vijñātum", "lemma": "vijñā", "grammar": "infinitive", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विज्ञातुम्" }, { "surface_form": "icchāmi", "lemma": "iṣ", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [ { "sense": "भवन्तम् आद्यम् आदौ भवम् आद्यम्, न हि यस्मात् प्रजानामि तव त्वदीयां प्रवृत्तिं चेष्टाम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। तव अभिप्रेतां प्रवृत्तिं न जानामि। एतद् आख्याहि मे नमोऽस्तु ते देववर प्रसीद -- नमः ते अस्तु सर्वेश्वर एवं कर्तुम् अनेन", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "इच्छामि" }, { "surface_form": "bhavantam", "lemma": "bhavat", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [ { "sense": "आद्यम् आदौ भवम् आद्यम्, न हि यस्मात् प्रजानामि तव त्वदीयां प्रवृत्तिं चेष्टाम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "भवन्तम्" }, { "surface_form": "ādyam", "lemma": "ādya", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आद्यम्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "prajānāmi", "lemma": "pra-√jñā", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [ { "sense": "तव त्वदीयां प्रवृत्तिं चेष्टाम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तव प्रवृत्तिं इति प्रवृत्तिप्रश्नाभिप्रायेणाज्ञातांशश्चात्रैव निर्दिश्यत इति तद्विषयजिज्ञासयैवायं प्रश्नो युक्त इत्यभिप", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "तव प्रवृत्तिं चेष्टाम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रजानामि" }, { "surface_form": "tava", "lemma": "tvad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तव" }, { "surface_form": "pravṛttim", "lemma": "pravṛtti", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रवृत्तिम्" } ], "intertextual_panel": [ { "verse": "10.19", "type": "lemma-family resonance", "score": 0.8952, "feature_breakdown": { "cosine": 0.8352, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.0782, "stem_prefix": 6.0 } }, { "verse": "9.29", "type": "lemma-family resonance", "score": 0.893, "feature_breakdown": { "cosine": 0.823, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.5252, "stem_prefix": 7.0 } }, { "verse": "9.24", "type": "lemma-family resonance", "score": 0.8907, "feature_breakdown": { "cosine": 0.8307, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.3128, "stem_prefix": 6.0 } }, { "verse": "10.14", "type": "lemma-family resonance", "score": 0.889, "feature_breakdown": { "cosine": 0.839, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.783, "stem_prefix": 5.0 } }, { "verse": "11.45", "type": "lemma-family resonance", "score": 0.8883, "feature_breakdown": { "cosine": 0.8283, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 16.6452, "stem_prefix": 6.0 } }, { "verse": "9.13", "type": "lemma-family resonance", "score": 0.888, "feature_breakdown": { "cosine": 0.838, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.477, "stem_prefix": 5.0 } }, { "verse": "16.15", "type": "lemma-family resonance", "score": 0.8874, "feature_breakdown": { "cosine": 0.8374, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.9803, "stem_prefix": 5.0 } }, { "verse": "10.2", "type": "lemma-family resonance", "score": 0.8864, "feature_breakdown": { "cosine": 0.8264, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.9919, "stem_prefix": 6.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_11.31", "anandgiri_11.31" ], "score": 0.5, "english_rendering": "Tell me — who are you, O fierce-formed one? I bow to you, O chief among gods; be gracious. I wish to know you as the Primal Reality (ādi = that which is first-before-all-manifestation); for I do not comprehend your activity (pravṛtti = the spontaneous movement that is not caused by any prior lack).", "divergence_note": "Śaṅkara glosses ādi as 'āditaḥ bhavam' — that which exists from the very beginning, i.e., Brahman in its nirguṇa aspect. Pravṛtti is parsed as ceṣṭā: purposive motion, which cannot belong to nirguṇa Brahman and so the question itself points to the tension between the saguṇa display and the nirguṇa ground." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_11.31", "vedantadeshika_11.31" ], "score": 0.5, "english_rendering": "Declare to me who you are — you who appear in this exceeding-terrible form (atighora-rūpa). I do not know the intention (abhiprāya) behind your activity. Tell me this, O Lord of lords; let my prostration reach you; be appeased — and reveal also your serene form (prasanna-rūpa).", "divergence_note": "Rāmānuja's bhāṣya explicitly reads prasīda as a double petition: (1) be inwardly appeased toward me, and (2) let your outward form also become gracious (prasanna-rūpaś ca bhava). The question ko bhavān is not ontological ignorance but the devotee's need to understand the divine intention (abhiprāya) — why has Bhagavān revealed the saṃhartṛ-rūpa (the destroyer form)?" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_11.31", "jayatirtha_11.31" ], "score": 0.5, "english_rendering": "Tell me who you are — not because I do not know your name (for I have already named you Viṣṇu and spoken of you as Akṣara), but in order to know your dharma in this mode of being (dharma-antara = the specific relational duty this form discloses).", "divergence_note": "Madhva's bhāṣya is terse and diagnostic: the question ko bhavān is analogous to asking 'who are you?' of someone whose name one knows, in order to learn their jāti (relational category/nature), not their name. He points back to 11.18 (tvam akṣaram) and 11.30 (viṣṇo) as proof Arjuna already knows the identity — so the question is about dharma-antara-jñāna (knowledge of the alternate mode of duty this revelation entails)." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_11.31" ], "score": 0.5, "english_rendering": "Therefore tell me — who are you, appearing in this terrible form, O best of gods? Be gracious (prasīda). I wish to know you as the Primal Person (ādi-puruṣa) in this frightening aspect which is unlike anything I have known; for your activity (pravṛtti) I do not understand at all.", "divergence_note": "Vallabha's bhāṣya marks the phrase 'hे देववर प्रसीदेति' as Arjuna signaling his own fear (svasya bhītatvaṃ sūcayati). The ugra-rūpa is Kṛṣṇa's own līlā-form; it is not destruction as absence of grace but the very fullness of grace in its sovereign, world-reabsorbing mode. Arjuna's petition prasīda is a plea for the sweetness (mādhurya) of the familiar form to return." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_11.31" ], "score": 0.5, "english_rendering": "Because things stand thus — tell me who you are in this fierce form. I bow to you; O best of gods, be gracious. I wish to know you in your primordial nature (ādi-puruṣa); for I do not know your activity (pravṛtti) — either your purpose in acting thus, or even the basic report of what you are doing.", "divergence_note": "Śrīdhara introduces the verse with 'yata evaṃ tasmāt' — connecting it to the terror of 11.30 as a logical sequitur: because all this is happening, therefore ask. He offers a double gloss on na jānāmi tava pravṛttim: either (a) 'I do not know your purpose in acting this way,' or (b) 'I do not know even the basic report of your activity' — the second reading intensifying Arjuna's disorientation. The bhāṣya is philologically balanced, without the sharp doctrinal edge of Śaṅkara or Madhva." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_11.31" ], "score": 0.5, "english_rendering": "Because you are thus fierce-formed — tell me, O all-teacher, who you are; for I, though utterly your dependent (atyanta-anugrāhya = one who is fit only to receive grace, not to demand), do not know your activity. I bow to you. O best of gods, be gracious — abandon this severity (krauryatāga = the relinquishing of the fierce mode).", "divergence_note": "Madhusūdana's bhāṣya is the most self-consciously emotional of the panel. He glosses 'mah yam' as 'atyanta-anugrāhyāya' — to me, who is supremely a recipient of grace, making the bow not a ritual gesture but an admission of total dependence. Prasīda is unpacked as 'krauryatāgaṃ kuru' — literally 'enact the abandonment of ferocity' — and he adds the poignant gloss that even as sakhā (friend) Arjuna could not comprehend Kṛṣṇa's activity, marking the gap between the sakhā-relation and the guru-relation that the viśva-rūpa is now forcing." } }, "prosodic_information": { "meter": "triṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "ज्ञातुम्", "role": "supporting", "other_verses_in_list": [ "3.36", "11.54" ] }, { "list": "न हि प्रजानामि तव प्रवृत्तिम्", "role": "supporting", "other_verses_in_list": [ "11.32" ] }, { "list": "प्रजा", "role": "supporting", "other_verses_in_list": [ "1.1", "3.10", "3.24", "10.6", "11.39", "18.31" ] }, { "list": "प्रवृत्ति", "role": "supporting", "other_verses_in_list": [ "1.1", "14.12", "14.13", "14.22", "15.4", "16.7", "18.30", "18.46" ] } ], "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 (sandhi'd compound → prefix-√root canonical)", "scope": "word_by_word[].lemma", "loci": [ "prajānāmi: prajñā -> pra-√jñā" ] }, { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "ākhyāhi: ākhyā -> ā-√khyā", "astu: as -> √as", "prasīda: prasad -> pra-√sad" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.843064Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 4, "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": [ "When a force much larger than you is already in motion — and you did not set it in motion — what is the proper response: to demand explanation first, or to act within the movement and understand later?", "Arjuna already named this form 'Viṣṇu' and 'Akṣara' (11.18, 11.30) yet still asks 'who are you?' — what does it mean to know a name without knowing the intention behind an action?", "The bow (namas) comes before the question, not after the answer — what does it mean to offer reverence to something whose purpose you do not yet understand?", "Prasīda (be gracious) is asked of the same form that is devouring worlds — is grace compatible with destruction, or is the petition itself a category error that the answer will correct?", "Madhusūdana marks that even sakhā-intimacy (friendship) is insufficient to comprehend this pravṛtti — what kinds of knowing does friendship grant, and what does it leave opaque?", "The verse reveals that incomprehension of another's purpose (na jānāmi tava pravṛttim) is experienced as terror — under what conditions does not-knowing produce awe rather than paralysis?", "If Rāmānuja is right that the entire revelation was to eliminate Arjuna's anxiety about outcome (the Kauravas are already destroyed), does the explanation retroactively transform the terror — and is that transformation itself the lesson?" ], "everyday_applications": { "advaita": "When an institution, market, or relationship undergoes a rupture that seems to destroy everything you valued, pause before demanding explanation. The question 'who are you, really?' directed at the rupture is a jñāna-practice: it seeks the substratum beneath the terrifying event, not the event's narrative justification. Sit with the question before the answer arrives.", "viśiṣṭādvaita": "When a leader or organization you serve makes a decision that seems devastating and whose purpose you cannot see, the Rāmānuja move is: bow first, state your incomprehension honestly, and ask for the gracious (prasanna) explanation — not to challenge the decision but to understand how to serve within it. The intention behind hard decisions is usually the care you cannot yet see.", "dvaita": "Before assuming that a supervisor, parent, or authority figure is acting arbitrarily, ask: 'what specific relational duty does this hard action reveal?' — not 'who do you think you are?' in protest, but 'what are you calling me toward?' The Madhva question is dharma-antara-jñāna: what mode of duty is this difficult moment disclosing?", "śuddhādvaita": "When a beloved relationship changes into something frightening — grief, illness, estrangement — the Vallabha practice is to recognize the same person in the new form (ādi-puruṣa beneath the ugra-rūpa) and to keep asking for the familiar sweetness to return through sustained devotion, not through denial of the difficulty.", "bhakti": "When you genuinely do not understand what is happening around you — in a project, a family, a community — the Śrīdhara counsel is to state that incomprehension plainly and completely: 'I don't know your purpose AND I don't even know the basic facts of what you are doing.' Naming the full depth of not-knowing is the beginning of real inquiry, not a confession of failure.", "advaita-bhakti": "In a crisis where someone with authority over your life is acting in ways you cannot comprehend, Madhusūdana's counsel is to locate yourself as 'atyanta-anugrāhya' — wholly dependent, wholly a recipient — before asking for explanation. This is not self-erasure but an accurate perception of your position; it opens the channel through which the explanation can actually reach you, rather than being deflected by defensiveness." }, "primary_meaning": "Tell me who you are in this terrible form, O greatest of gods; I bow to you, be gracious. I wish to know you as the Primal One, for I do not understand what you are doing." }