{
 "verse_id": "11.4",
 "mūla": {
  "devanāgarī": "मन्यसे यदि तच् छक्यं मया द्रष्टुम् इति प्रभो | योगेश्वर ततो मे त्वं दर्शयात्मानम् अव्ययम्",
  "iast": "manyase yadi tac chakyaṃ mayā draṣṭum iti prabho | yogeśvara tato me tvaṃ darśayātmānam avyayam",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 4",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "manyase",
   "lemma": "√man",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "चिन्तयसि यदि मया अर्जुनेन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", ततो योगेश्वर योगो ज्ञानादिकल्याणगुणयोगःपश्य मे योगमैश्वरम् (गीता 11",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "यदि इत्यत्र प्रभुशब्दो न स्वामित्वमात्रार्थः किन्तु तवातिसामर्थ्यात् त्वत्सामर्थ्येनैवातीन्द्रियस्यापि दर्शनमिति भावेन",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "jayatirtha"
     ]
    },
    {
     "sense": "यदीति। योगेश्वरेति साधारणो यो योगी भवति सोऽपि स्वमाहात्म्यं दर्शयति, त्वं तु योगेश्वरः सर्वसमर्थ इति दर्शय। अथवा ननु तव",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "ततस्तर्हि तद्रूपवन्तमात्मानमव्ययं नित्यं मम दर्शय",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "जानासीच्छसि वा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मन्यसे"
  },
  {
   "surface_form": "yadi",
   "lemma": "yadi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यदि"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "śakyam",
   "lemma": "śakya",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शक्यम्"
  },
  {
   "surface_form": "mayā",
   "lemma": "mad",
   "grammar": "instrumental singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मया"
  },
  {
   "surface_form": "draṣṭum",
   "lemma": "dṛś",
   "grammar": "infinitive",
   "senses_attested_in_panel": [
    {
     "sense": "इति प्रभो, स्वामिन्, योगेश्वर योगिनो योगाः, तेषां ईश्वरः योगेश्वरः,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "द्रष्टुम्"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "prabho",
   "lemma": "prabhu",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", स्वामिन्, योगेश्वर योगिनो योगाः, तेषां ईश्वरः योगेश्वरः,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सर्वस्वामिन्, तत्तवैश्वरं रूपं मयार्जुनेन द्रष्टुं शक्यमिति यदि मन्यसे जानासीच्छसि वा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रभो"
  },
  {
   "surface_form": "yogeśvara",
   "lemma": "yogeśvara",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "योगिनो योगाः, तेषां ईश्वरः योगेश्वरः,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "योगो ज्ञानादिकल्याणगुणयोगःपश्य मे योगमैश्वरम् (गीता 11",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सर्वेषामणिमादिसिद्धिशालिनां योगानां योगिनामीश्वर, ततस्त्वदिच्छावशादेव मे मह्यमत्यर्थमर्थिने त्वं परमकारुणिको दर्शय चाक्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "योगेश्वर"
  },
  {
   "surface_form": "tatas",
   "lemma": "tatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ततस्"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "tvam",
   "lemma": "tvad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वम्"
  },
  {
   "surface_form": "darśaya",
   "lemma": "√darśay",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "त्वम् आत्मानम् अव्ययम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "त्वम् अव्ययम् इति क्रियाविशेषणम् त्वां सकलं मे दर्शय इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "चाक्षुषज्ञानविषयीकारय आत्मानमैश्वररूपविशिष्टमव्ययमक्षयम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दर्शय"
  },
  {
   "surface_form": "ātmānam",
   "lemma": "ātman",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मानम्"
  },
  {
   "surface_form": "avyayam",
   "lemma": "avyaya",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "।।एवं चोदितः अर्जुनेन श्री भगवान् उवाच --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इति क्रियाविशेषणम् त्वां सकलं मे दर्शय इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अव्ययम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "11.3",
   "type": "next-verse continuation",
   "score": 0.9174,
   "feature_breakdown": {
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   }
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  {
   "verse": "11.8",
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   "score": 0.9169,
   "feature_breakdown": {
    "cosine": 0.8669,
    "theme_graph": 1.0,
    "vocative": 0.0,
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   "verse": "4.1",
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   "score": 0.9136,
   "feature_breakdown": {
    "cosine": 0.8536,
    "theme_graph": 2.0,
    "vocative": 0.0,
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   }
  },
  {
   "verse": "6.20",
   "type": "lemma-family resonance",
   "score": 0.9095,
   "feature_breakdown": {
    "cosine": 0.8595,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.0107,
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   }
  },
  {
   "verse": "11.49",
   "type": "lemma-family resonance",
   "score": 0.9083,
   "feature_breakdown": {
    "cosine": 0.8383,
    "theme_graph": 0.0,
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   }
  },
  {
   "verse": "9.13",
   "type": "cross-chapter thematic parallel",
   "score": 0.9027,
   "feature_breakdown": {
    "cosine": 0.8427,
    "theme_graph": 2.0,
    "vocative": 0.0,
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  },
  {
   "verse": "7.25",
   "type": "cross-chapter thematic parallel",
   "score": 0.8986,
   "feature_breakdown": {
    "cosine": 0.8386,
    "theme_graph": 2.0,
    "vocative": 0.0,
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    "lemma_overlap": 6.2901,
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   }
  },
  {
   "verse": "11.18",
   "type": "cross-chapter thematic parallel",
   "score": 0.897,
   "feature_breakdown": {
    "cosine": 0.837,
    "theme_graph": 1.0,
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    "lemma_overlap": 10.3371,
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   }
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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_11.4",
    "anandgiri_11.4"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna addresses Krsna as Prabhu (Lord, master) and Yogesvara (lord of the yogas), then frames his request conditionally: if You consider it possible for me to behold that form, then show me Your imperishable (avyaya) self. Sankara reads the request as structurally subordinate: Arjuna acknowledges that the vision is entirely at the Lord's discretion, not the seeker's choosing. The qualifier avyaya points not to a spectacular display but to the unchanging, undivided svarupa — what remains when all transformation falls away.",
   "divergence_note": "Shankara: 'yah aham ativa arthi drastum, tatah tasmat me madaratham darsaya tvam atmanam avyayam' — the seeker's extreme desire itself is the reason adduced, but the showing is unconditionally the Lord's prerogative."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.4",
    "vedantadeshika_11.4"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna petitions the Lord who is the creator, ruler and sustainer (srasta, prasasita, adhara) of all things, addressing Him as Yogesvara — the one whose yoga is the entire assembly of auspicious qualities (jnana, bala, aisvarya, virya, sakti, tejas). The request is to behold that self which is avyaya, meaning complete and inexhaustible, not diminished by the act of showing. Ramanuja's Arjuna is trembling with joyful wonder (kautuhala, harsa-gadgada-kantha), asking not out of intellectual curiosity but out of devotional longing for direct perception of the vigraha that contains and exceeds all six divine excellences.",
   "divergence_note": "Ramanuja: 'tvad-vyatiriktasya kasya api asambhavitanam jnana-bala-aisvarya-virya-sakti-tejasam nidhe' — Krsna is the sole treasury of attributes impossible for any other being; showing the avyaya self means showing the full inexhaustible whole."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.4",
    "jayatirtha_11.4"
   ],
   "score": 0.5,
   "english_rendering": "Madhva fastens on a single pivot: Prabhu means samartha, capable or competent in the absolute sense. The citation from Moksadharma — 'there is no being higher than this eternal Purusa' — establishes that Krsna's capacity to show is grounded in His being the unsurpassable, self-complete Hari. Arjuna's request is not a negotiation; it is a recognition of the Lord's supreme competence (samarthya), which no jiva possesses independently. The avyaya form is the form of the one who cannot be depleted because no other reality stands outside Him.",
   "divergence_note": "Madhva: 'prabhuh samarthah — nasti tasmat param bhutam purusad vai sanatant' (Moksadharma citation) — prabhu glossed strictly as samarthya, not merely lordship."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.4"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's Arjuna confesses that the vision cannot be obtained by any effort of his own — 'not by my doing, but by Your will alone.' The address Yogesvara is unpacked in two directions: even an ordinary yogi shows his own greatness, so You who are Yogesvara and sarva-samartha can surely show Yours effortlessly. Vallabha also entertains a playful second reading: Arjuna knows perfectly well Who is seated as charioteer; the address to Purusa-uttama is entirely sincere, not confusion. The showing requires no exertion on the Lord's part (na ca tava aisvarya-darsane kascit prayasah) because Yogesvara-tva itself entails effortless manifestation.",
   "divergence_note": "Vallabha: 'na mat-krtya labhyam idam kintu tvad-icchaya eva' and 'na ca tava aisvarya-darsane kascit prayasah yogesvaratvad iti bhavah' — grace and effortlessness are the twin themes."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.4"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami draws a careful distinction: Arjuna is not asking to see merely because he desires it — the Lord is not obliged to show simply on the strength of desire alone. Rather, the condition is the Lord's own assessment of feasibility: 'if You consider it possible for me to behold.' The address Yogesvara (lord of the yogis who are themselves yoga) frames Krsna as the one who controls all meditative access to reality. The qualifier avyaya (nitya, eternal) ensures the request is not for a temporary spectacular apparition but for the unchanging divine form that persists through all display.",
   "divergence_note": "Sridhara: 'na caham drastum icchami ity etavata eva tvaya tad-rupam darsayitavyam — kim tarhi — manyase iti' — desire alone is insufficient; the showing is conditional on the Lord's judgment of the seeker's fitness."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.4"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati opens by anticipating an objection: why does Arjuna presume to request a vision he may be unfit for? The verse itself answers — it is structured as a conditional, leaving the determination of fitness entirely to the Lord. Prabhu is unpacked as the one who presides over creation, maintenance, dissolution, indwelling, and governance (srsti-sthiti-samhara-pravesa-prasasana). Yogesvara is the lord of all yogis possessing the eight siddhis (anima etc.). The word avyaya (aksaya, inexhaustible) is the key: Arjuna asks not for a momentary theophany but for the form that cannot be used up by being seen — a distinctly Bhakti-Advaita concern, where the ananda of devotional vision leaves the object undiminished.",
   "divergence_note": "Madhusudana: 'prabhavati srsti-sthiti-samhara-pravesa-prasasanesv iti prabhuh' and 'sarvesamanimadi-siddhi-salinah yoginam isvarah' — the two epithets carry the full metaphysical weight before the petition is voiced."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अव्यय",
   "role": "supporting",
   "other_verses_in_list": [
    "2.17",
    "2.21",
    "4.1",
    "4.6",
    "4.13",
    "7.13",
    "7.25",
    "9.2",
    "9.13",
    "9.18",
    "11.2",
    "11.18",
    "13.31",
    "14.5",
    "15.1",
    "15.5",
    "15.17"
   ]
  },
  {
   "list": "अव्ययम्",
   "role": "supporting",
   "other_verses_in_list": [
    "2.21",
    "4.1",
    "4.2",
    "4.13",
    "4.14",
    "7.13",
    "7.25",
    "9.2",
    "9.13",
    "9.18",
    "12.3",
    "12.4",
    "14.5",
    "15.1"
   ]
  },
  {
   "list": "द्रष्टुम्",
   "role": "supporting",
   "other_verses_in_list": [
    "11.3",
    "11.7",
    "11.8",
    "11.46",
    "11.54"
   ]
  },
  {
   "list": "प्रभु",
   "role": "supporting",
   "other_verses_in_list": [
    "5.14",
    "9.16",
    "9.17",
    "9.18",
    "9.24"
   ]
  },
  {
   "list": "प्रभो",
   "role": "supporting",
   "other_verses_in_list": [
    "14.21"
   ]
  },
  {
   "list": "मन्यसे",
   "role": "supporting",
   "other_verses_in_list": [
    "2.19",
    "2.26",
    "3.9",
    "18.59"
   ]
  },
  {
   "list": "योगेश्वर",
   "role": "supporting",
   "other_verses_in_list": [
    "11.9",
    "18.75",
    "18.78"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
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   "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": [
     "manyase: man -> √man",
     "darśaya: darśay -> √darśay"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.852148Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 7,
    "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": [
  "What distinguishes a request that places its condition entirely in the other's hands from one that asserts the seeker's readiness — and which posture does Arjuna adopt here?",
  "All six schools agree that avyaya (imperishable) is the crucial qualifier: what would be lost if Arjuna had asked only to see 'Your cosmic form' without that word?",
  "Vallabha insists the vision costs the Lord no effort (na kascit prayasah) while Sridhara insists desire alone does not oblige the showing — can both be true simultaneously, and what does their co-truth imply about grace?",
  "Madhva's single gloss prabhu = samartha shifts the entire verse from a polite request to a theological claim about uniqueness — what hangs on whether the Lord's capacity is absolute or merely superior?",
  "Ramanuja lists six aisvarya attributes packed into the address Yogesvara; Madhusudana lists five governing functions packed into Prabhu — what is the rhetorical effect of loading the vocatives rather than the petition itself?",
  "How does this verse function structurally in the Gita's logic: is Arjuna's conditional framing ('if You think it possible') an act of humility, of theological precision, or of devotional strategy?",
  "The vision being requested is of the avyaya atman, not of the jagat — does the Visvarupadarsana that follows actually deliver what was asked, or is there a gap between the request and the response?"
 ],
 "everyday_applications": {
  "advaita": "Before asking another person for something that requires their full self-disclosure, check whether you are framing it as your right or as their gift — Arjuna's conditional ('if you consider it possible') is the structural form of non-coercive asking. In any teaching relationship, recognize that the teacher's deepest knowledge cannot be transferred by the student's desire alone; it moves only when the teacher judges readiness. When facing a task that seems beyond your current capacity, locate the avyaya — the part of the situation that does not diminish — and anchor your effort there rather than in the variable outcomes.",
  "viśiṣṭādvaita": "When you approach a mentor, a parent, or a source of deep expertise, come with joyful wonder (Ramanuja's kautuhala-anvita posture) rather than transactional demand — the trembling, full-hearted request opens what the resume-presenting request closes. Recognize that the six-fold excellence you see in someone you admire (knowledge, strength, authority, vitality, power, brilliance) is not fragmented across different people but integrated in its truest form in the divine; partial human exemplars point toward a wholeness. In community work, understand that the one who sustains, governs, and creates is accountable to all — 'all of which belongs to me' (sarvam me darsaya) is not greed but a request for full accountability.",
  "dvaita": "When you recognize true competence in someone, name it plainly and without hedging — Madhva's gloss prabhu = samartha is a model of direct attribution, not flattery. Understand that some capacities are genuinely asymmetric: the jiva (individual) asking for grace does not possess the same order of capacity as the one being asked, and conflating them is neither humility nor democracy but confusion. In any moment of asking for help, acknowledge first that the help is real help — something you could not produce alone — rather than performing independence while secretly hoping for rescue.",
  "śuddhādvaita": "In creative work, learn to distinguish effort that earns results from effort that prepares the ground for grace — Vallabha's 'not by my doing but by Your will' is not passivity but a precise account of how the highest work actually arrives. Notice when you are straining to produce something that can only come effortlessly; the strain is the signal to stop performing and start receiving. When you introduce someone to their own potential, Vallabha's second reading is instructive: you already know who they are — address them as Purusa-uttama, the highest self, not as the confused person who doubts it.",
  "bhakti": "In any relationship where you want to know someone more deeply, Sridhara's reading is a practical ethic: do not assume your desire to know obligates disclosure; ask whether the other considers it possible and appropriate. In spiritual practice, distinguish the request for a permanent, avyaya (nitya) transformation from the request for an exciting temporary experience — Arjuna is not asking for a vision he will recover from but for a seeing that changes the seer permanently. When teaching, do not release the deepest material simply because a student wants it; assess (as Krsna will do) whether the preparation is genuinely there.",
  "advaita-bhakti": "When asking for a profound experience — of beauty, of understanding, of love — frame it as Madhusudana does: 'show me what cannot be exhausted by being shown.' This reframes the ask from consumption to participation. In professional life, recognize that the leader who governs srsti (creation), sthiti (maintenance), samhara (dissolution), pravesa (entry into every node), and prasasana (oversight) holds five distinct functions simultaneously — conflating or neglecting any one destabilizes the whole. The insight that the aksaya (inexhaustible) form is what Arjuna wants is a template for what to seek in any mentorship: not information that depletes the mentor but wisdom that regenerates in the giving."
 },
 "primary_meaning": "If you think it possible for me to behold it, Lord of yoga, then show me your imperishable self."
}