{
 "verse_id": "11.40",
 "mūla": {
  "devanāgarī": "नमः पुरस्ताद् अथ पृष्ठतस् ते नमो ऽस्तु ते सर्वत एव सर्व | अनन्त-वीर्यामित-विक्रमस् त्वं सर्वं समाप्नोषि ततो ऽसि सर्वः",
  "iast": "namaḥ purastād atha pṛṣṭhatas te namo 'stu te sarvata eva sarva | ananta-vīryāmita-vikramas tvaṃ sarvaṃ samāpnoṣi tato 'si sarvaḥ",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 40",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "namaḥ",
   "lemma": "namas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नमः"
  },
  {
   "surface_form": "purastāt",
   "lemma": "purastāt",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुरस्तात्"
  },
  {
   "surface_form": "atha",
   "lemma": "atha",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अथ"
  },
  {
   "surface_form": "pṛṣṭhatas",
   "lemma": "pṛṣṭhatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पृष्ठतस्"
  },
  {
   "surface_form": "te",
   "lemma": "tvad",
   "grammar": "dative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ते"
  },
  {
   "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": "sarvatas",
   "lemma": "sarvatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्वतस्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सर्वात्मन्, सर्वास्वपि दिक्षु तुभ्यं नमोऽस्तु",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "ananta",
   "lemma": "ananta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनन्त"
  },
  {
   "surface_form": "vīrya",
   "lemma": "vīrya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वीर्य"
  },
  {
   "surface_form": "amita",
   "lemma": "amita",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अमित"
  },
  {
   "surface_form": "vikramaḥ",
   "lemma": "vikrama",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विक्रमः"
  },
  {
   "surface_form": "tvam",
   "lemma": "tvad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वम्"
  },
  {
   "surface_form": "sarvam",
   "lemma": "sarva",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्वम्"
  },
  {
   "surface_form": "samāpnoṣi",
   "lemma": "sam-√āp",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "सम्यक् एकेन आत्मना व्याप्नोषि यतः, ततः तस्मात् असि भवसि सर्वः त्वम्, त्वया विनाभूतं न किञ्चित् अस्ति इति अभिप्रायः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "ततः सर्वः असि, यतः त्वं सर्वं चितचिद्वस्तुजातम् आत्मतया समाप्नोषि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "व्याप्नोषि सुवर्णमिव कटककुण्डलादि स्वकार्यं व्याप्य वर्तसे सर्वरूपोऽसि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समाप्नोषि"
  },
  {
   "surface_form": "tatas",
   "lemma": "tatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ततस्"
  },
  {
   "surface_form": "asi",
   "lemma": "√as",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असि"
  },
  {
   "surface_form": "sarvaḥ",
   "lemma": "sarva",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "त्वम्, त्वया विनाभूतं न किञ्चित् अस्ति इति अभिप्रायः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "असि, यतः त्वं सर्वं चितचिद्वस्तुजातम् आत्मतया समाप्नोषि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "11.37",
   "type": "thematic-cluster continuation",
   "score": 0.9137,
   "feature_breakdown": {
    "cosine": 0.8337,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 21.7659,
    "stem_prefix": 7.0
   }
  },
  {
   "verse": "10.13",
   "type": "lemma-family resonance",
   "score": 0.8879,
   "feature_breakdown": {
    "cosine": 0.8379,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.0198,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "12.4",
   "type": "shared-vocabulary echo",
   "score": 0.8868,
   "feature_breakdown": {
    "cosine": 0.8468,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.0768,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "11.38",
   "type": "thematic-cluster continuation",
   "score": 0.8841,
   "feature_breakdown": {
    "cosine": 0.8341,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.4614,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "11.19",
   "type": "cross-chapter thematic parallel",
   "score": 0.8808,
   "feature_breakdown": {
    "cosine": 0.8408,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.4614,
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   }
  },
  {
   "verse": "11.22",
   "type": "lemma-family resonance",
   "score": 0.8796,
   "feature_breakdown": {
    "cosine": 0.8296,
    "theme_graph": 0.0,
    "vocative": 0.0,
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    "lemma_overlap": 9.2429,
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   }
  },
  {
   "verse": "11.16",
   "type": "lemma-family resonance",
   "score": 0.879,
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    "cosine": 0.839,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 13.4016,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "12.1",
   "type": "shared-vocabulary echo",
   "score": 0.8766,
   "feature_breakdown": {
    "cosine": 0.8466,
    "theme_graph": 0.0,
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    "substring": 0.0,
    "lemma_overlap": 5.775,
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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_11.40",
    "anandgiri_11.40"
   ],
   "score": 0.5,
   "english_rendering": "Obeisance before you, obeisance behind you, obeisance to you in all directions, O All (sarva). Because you pervade the entire world — samāpnoṣi (you fully pervade it) through the singular ātman — you therefore are the All: nothing whatsoever exists apart from you. Śaṅkara reads 'ananta-vīrya' (infinite capacity) and 'amita-vikrama' (immeasurable prowess) not as epithets of a personal deity but as descriptions of the undivided power that belongs to Brahman alone: vīrya (power, sāmarthya) and vikrama (heroic reach, parākrama) are infinite precisely because they are not localised in any limited subject. The prostrations in all directions are meaningful only because directionality itself is dissolved into the non-dual ground.",
   "divergence_note": "Śaṅkara: 'sarvam samastam jagat samāpnoṣi — sarvam samyak ekena ātmanā vyāpnoṣi yataḥ, tataḥ tasmāt asi bhavasi sarvaḥ tvam; tvayā vinābhūtam na kiñcit asti iti abhiprāyaḥ.'"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.40",
    "vedantadeshika_11.40"
   ],
   "score": 0.5,
   "english_rendering": "Prostrations before and behind, prostrations from every quarter, O All — because you pervade all sentient and insentient existence (cit-acit-vastujāta) as their inner Self (ātmatayā), the entire manifold bears your form (tvat-prakāratva) and is therefore properly designated by your name. Rāmānuja ties this verse back to the earlier 'tvam akṣaram sad-asat' (BG 11.37) and 'vāyur yamah agniḥ' (BG 11.39) series: each cosmic identity-statement was made possible by ātmatayā-vyāpti — the relationship in which the universe constitutes your body (śarīra) and you alone are the śeṣin. Infinite vīrya and amita-vikrama are the powers of the Lord who holds all things within himself as qualifications (viśeṣaṇas) without ceasing to be the one independent reality.",
   "divergence_note": "Rāmānuja: 'yataḥ tvam sarvam cit-acid-vastujātam ātmatayā samāpnoṣi, ataḥ sarvasya cid-acid-vastujātasya tvac-charīratayā tvat-prakāratvāt sarva-prakāraḥ tvam eva sarva-śabda-vācyaḥ asi.'"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.40",
    "jayatirtha_11.40"
   ],
   "score": 0.5,
   "english_rendering": "Madhva reads the verse under the heading 'how is it fitting to say sthāne (11.36)?' — and answers with the epithet mahātmā: the Lord is pūrṇa (completely full, unconditioned) and ātmā in the sense the Mahābhārata itself defines — 'that which obtains, takes, consumes objects, and whose being is continuous: that is called ātmā.' Infinite vīrya and vikrama belong exclusively to Hari as the independently real (svatantra), not as properties shared with or borrowed from creation. The prostrations in every direction are an acknowledgment of his absolute supremacy (sarvottamatva), within which every jīva remains forever distinct and dependent. The parallel Mahābhārata citation anchors the claim in śruti-smṛti testimony, the only valid means of knowing Hari's nature.",
   "divergence_note": "Madhva: 'pūrṇaś cāsāv ātmā ceti mahātmā... yac cāpnoti yad ādatte yaś cātti viṣayān iha, yaś cāsya santato bhāvas tasmād ātmeti bhaṇyate.' Bhāṣya covers 11.37–11.40 together."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.40"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha opens the theological ground beneath the epithet: 'paraṃ brahma tu kṛṣṇo hi sac-cid-ānandakaṃ bṛhat — the supreme Brahman is indeed Kṛṣṇa, vast, of the nature of existence-consciousness-bliss.' The two aspects — one the transcendent and one the immanent manifold — do not divide Kṛṣṇa but express his śuddha (pure, untainted) plenitude. Ananta-vīrya is therefore not raw cosmic force but the ānanda-śakti (the power-of-bliss) by which Kṛṣṇa freely becomes and pervades the entire prapañca (world-display) as his own play (līlā). Arjuna's prostrations in all directions are the natural gesture of a soul recognising that every surface, every direction, is Kṛṣṇa's own rūpa (form).",
   "divergence_note": "Vallabha: 'paraṃ brahma tu kṛṣṇo hi sac-cid-ānandakaṃ bṛhat, dvi-rūpaṃ tad dhi sarvaṃ syād ekaṃ tasmād vilakṣaṇam — ananta-vīrya; viśvaṃ vyāpnoṣi sarva-prapañca-rūpas tvam eveti arthaḥ.'"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.40"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara reads the verse as a single continuous act of namaskāra (reverential obeisance) to the Lord who is sarva-ātman — the Self of all. The simile he chooses is precise: as gold (suvarṇa) pervades its modifications — bracelet (kaṭaka), earring (kuṇḍala) — while remaining gold, so the Lord pervades all forms while retaining his own svarūpa (essential nature). Ananta-vīrya (infinite capacity) and amita-vikrama (immeasurable prowess) explain why such ubiquitous presence is possible without diminishment: capacity and heroic reach are not distributed across the world but remain undivided in the bhagavat. The devotee's obeisance is therefore directed at once to every object it meets, since every object is a face of that undiminished presence.",
   "divergence_note": "Śrīdhara: 'sarvam viśvam samyag antar-bahiś ca sarvātmanāpi samāpnoṣi vyāpnoṣi suvarṇam iva kaṭaka-kuṇḍalādi svakāryam vyāpya vartase sarva-rūpo asi.'"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.40"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana preserves the Advaita conclusion — 'tvad-atiriktam kim api nāsti — nothing whatsoever exists beyond you' — but reads it through the grammar of rapturous praise rather than arid negation. He carefully parses the compound: ananta-vīrya (infinite vīrya, defined as śārīra-bala, bodily power) and amita-vikrama (immeasurable vikrama, defined as śikṣā — the skilled application of weapons), showing that Arjuna draws a deliberate contrast with finite warriors like Bhīma (strength without skill) or Duryodhana (skill without proportionate strength). In the Lord both are limitless and simultaneous. The prostrations from every direction enact what jñāna comprehends: since sac-cid-rūpa (existence-consciousness nature) is the ground of all directional space, the worshipper who bows in every direction bows to the one reality that underlies every apparent elsewhere.",
   "divergence_note": "Madhusūdana: 'sarvam samastam jagat samāpnoṣi samyag ekena sad-rūpeṇāpnoṣi sarvātmanā vyāpnoṣi tatas tasmāt sarvo'si — tvad-atiriktam kim api nāsti ity arthaḥ.'"
  }
 },
 "prosodic_information": {
  "meter": "triṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अनन्त",
   "role": "supporting",
   "other_verses_in_list": [
    "1.16",
    "2.41",
    "10.29",
    "10.40",
    "11.11",
    "11.19",
    "11.37",
    "11.38",
    "11.47",
    "12.12"
   ]
  }
 ],
 "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": [
     "astu: as -> √as",
     "samāpnoṣi: samāp -> sam-√āp",
     "asi: as -> √as"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.853156Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 5,
    "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 obeisance in every direction is logically required because the Lord is sarva (All), does the verse implicitly render directional or sectarian worship — worship facing a single altar or a single form — philosophically incomplete?",
  "Ananta-vīrya and amita-vikrama are power-epithets used in a moment of existential terror: what does it mean that infinite power, when truly seen, produces prostration rather than confidence?",
  "All six schools agree that the Lord 'pervades' (samāpnoṣi) — yet they disagree on whether the pervaded world retains real, qualified, or merely apparent status. How does that ontological disagreement change what the act of prostration communicates?",
  "Madhusūdana notes that finite heroes possess either vīrya (power) or vikrama (skilled application) — rarely both, never infinitely. What does this taxonomy imply for how humans allocate effort between raw capacity and disciplined technique?",
  "Śrīdhara's gold-and-ornament simile suggests the world is an unfabricated modification of the one material cause. If so, is there a meaningful distinction between worshipping Kṛṣṇa and worshipping the world?",
  "Rāmānuja ties sarvatva (being the All) to the body-soul relationship (śarīratva): the world is the Lord's body, not a creation standing outside him. What practical obligations does treating the natural world as a divine body place on a practitioner?",
  "Madhva's Mahābhārata citation defines ātman by function — obtaining, consuming, having continuous being. Does this functional definition make the ātman more or less accessible as an object of worship than the form-bearing Viśvarūpa Arjuna is seeing?"
 ],
 "everyday_applications": {
  "advaita": "When you encounter someone you dislike intensely, the Advaita practice suggested here is directional: try bowing — internally, even briefly — in that direction too. The verse's logic is that refusing any direction of obeisance is a claim that something exists outside Brahman, which is the very avidyā (ignorance) the text is dissolving. The refusal to acknowledge the divine in an adversary is not moral fastidiousness; it is a metaphysical error.",
  "viśiṣṭādvaita": "In Rāmānuja's reading, every person you serve is literally a body of the Lord — your service is kainkarya (dedicated service) directed at the śeṣin through the śeṣa (the body, the dependent). The Viśiṣṭādvaita application is professional as much as spiritual: treat your organisation, your family, the people you manage as a qualified whole whose inner life is the Lord, and the quality of your attention will shift from transactional to reverential.",
  "dvaita": "Madhva insists the jīva is eternally distinct and dependent. The everyday discipline implied is clarity about one's own smallness without despair: you are not Hari, you cannot become Hari, and this is not a loss. The practice is to identify the one area of your day in which you have been acting as if your own prowess were infinite — and to consciously hand that zone back to Hari as his domain, retaining your role as a dependent agent executing his will.",
  "śuddhādvaita": "Vallabha's ānanda-śakti reading suggests an aesthetic practice: cultivate the ability to experience ordinary beauty — a good meal, a piece of music, a moment of sunlight — as Kṛṣṇa's prapañca, his world-display offered to himself through your senses. The shift is not from enjoyment to renunciation but from unconscious consumption to conscious reception of prasāda (grace-gift). Every pleasure becomes a form of the Lord's ananta-vīrya touching you.",
  "bhakti": "Śrīdhara's suvarṇa-kaṭaka simile has an immediate application to relationships: the people who irritate or confuse you are the same gold in a different ornament-shape. The devotional practice is to pause before a difficult interaction and consciously invoke the underlying material — 'this person, like me, is a form of the sarva-rūpa Lord.' This is not a technique for suppressing conflict but for locating the relationship inside a larger frame that makes the conflict workable.",
  "advaita-bhakti": "Madhusūdana's distinction between vīrya (raw power) and vikrama (skilled application) is directly applicable to professional learning. Most people either accumulate capacity without developing disciplined technique, or over-index on technique without building genuine underlying strength. His reading of the verse as Arjuna deliberately contrasting the Lord with Bhīma and Duryodhana becomes a diagnostic: which side of that imbalance do you currently live on, and what is the one practice that addresses the deficit?"
 },
 "primary_meaning": "Arjuna prostrates before you, behind you, on every side. With infinite power and immeasurable reach, you pervade everything, and so you are everything."
}