{
 "verse_id": "11.42",
 "mūla": {
  "devanāgarī": "यच् चावहासार्थम् असत्कृतो ऽसि विहार-शय्यासन-भोजनेषु | एको ऽथ वाप्य् अच्युत तत्-समक्षं तत् क्षामये त्वाम् अहम् अप्रमेयम्",
  "iast": "yac cāvahāsārtham asatkṛto 'si vihāra-śayyāsana-bhojaneṣu | eko 'tha vāpy acyuta tat-samakṣaṃ tat kṣāmaye tvām aham aprameyam",
  "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 42",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yat",
   "lemma": "yat",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "avahāsa",
   "lemma": "avahāsa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अवहास"
  },
  {
   "surface_form": "artham",
   "lemma": "artha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्थम्"
  },
  {
   "surface_form": "asatkṛtaḥ",
   "lemma": "a-√satkṛ",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असत्कृतः"
  },
  {
   "surface_form": "asi",
   "lemma": "√as",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असि"
  },
  {
   "surface_form": "vihāra",
   "lemma": "vihāra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विहार"
  },
  {
   "surface_form": "śayyā",
   "lemma": "śayyā",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": ", आसनम् आस्थायिका, भोजनम् अदनम्, इति एतेषु विहारशय्यासनभोजनेषु, एकः परोक्षः सन् असत्कृतः असि परिभूतः असि अथवापि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तूलिकाद्यास्तरणविशेषः, आसनं सिंहासनादि, भोजनं बहूनां पङ्क्तावशनं तेषु विषयभूतेषु असत्कृतोऽसि मया परिभूतोऽसि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "शय्या"
  },
  {
   "surface_form": "āsana",
   "lemma": "āsana",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आसन"
  },
  {
   "surface_form": "bhojaneṣu",
   "lemma": "bhojana",
   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भोजनेषु"
  },
  {
   "surface_form": "ekaḥ",
   "lemma": "eka",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एकः"
  },
  {
   "surface_form": "atha",
   "lemma": "atha",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अथ"
  },
  {
   "surface_form": "vā",
   "lemma": "vā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वा"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "acyuta",
   "lemma": "acyuta",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", तत् समक्षम्, तच्छब्दः क्रियाविशेषणार्थः, प्रत्यक्षं वा असत्कृतः असि तत् सर्वम् अपराधजातं क्षामये क्षमां कारये त्वाम् अ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", यच्च परिहासार्थं क्रीडादिषु तिरस्कृतोऽसि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सर्वदा निर्विकार, तत्सर्ववचनरूपमसत्करणरूपं चापराधजातं क्षामये क्षमयामि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अच्युत"
  },
  {
   "surface_form": "tad",
   "lemma": "tad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तद्"
  },
  {
   "surface_form": "samakṣam",
   "lemma": "samakṣa",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "समक्षम्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "kṣāmaye",
   "lemma": "√kṣāmay",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "क्षमां कारये त्वाम् अहम् अप्रमेयं प्रमाणातीतम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "क्षमां कारयामि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "क्षमयामि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्षामये"
  },
  {
   "surface_form": "tvām",
   "lemma": "tvad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अहम् अप्रमेयं प्रमाणातीतम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अप्रमेयम् अहं क्षामये",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्वाम्"
  },
  {
   "surface_form": "aham",
   "lemma": "mad",
   "grammar": "nominative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहम्"
  },
  {
   "surface_form": "aprameyam",
   "lemma": "aprameya",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अहं क्षामये",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अप्रमेयम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "11.41",
   "type": "next-verse continuation",
   "score": 0.9271,
   "feature_breakdown": {
    "cosine": 0.8271,
    "theme_graph": 7.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.5421,
    "stem_prefix": 3.0
   }
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  {
   "verse": "9.22",
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   "score": 0.9093,
   "feature_breakdown": {
    "cosine": 0.8293,
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    "substring": 0.0,
    "lemma_overlap": 18.5723,
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   }
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   "verse": "3.9",
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   "score": 0.896,
   "feature_breakdown": {
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   "verse": "6.12",
   "type": "lemma-family resonance",
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   "feature_breakdown": {
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  },
  {
   "verse": "11.37",
   "type": "near-cluster echo",
   "score": 0.8884,
   "feature_breakdown": {
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    "theme_graph": 0.0,
    "vocative": 0.0,
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  },
  {
   "verse": "12.1",
   "type": "cross-chapter thematic parallel",
   "score": 0.8867,
   "feature_breakdown": {
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  {
   "verse": "2.7",
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   "verse": "16.8",
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   "feature_breakdown": {
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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_11.42",
    "anandgiri_11.42"
   ],
   "score": 0.5,
   "english_rendering": "In sport, in the shared activities of wandering (vihāra), resting (śayyā), sitting (āsana), and eating (bhojana) — when alone or openly in company — you, O Acyuta (the immovable one), were made small by me through mockery and irreverence. All those offenses, comprising the entire aggregate of transgressions, I now beg forgiveness for from you who are aprameya (beyond the reach of any measure or proof). Śaṅkara notes the precise grammar: each activity is defined — vihāra as exercise of the feet, śayyā as the act of lying, āsana as the posture of staying, bhojana as eating — and tac-śabdaḥ (the pronoun 'that') functions as a kriyāviśeṣaṇa (adverb of action), marking both private and public disrespect as a single accumulated guilt now offered up.",
   "divergence_note": "Śaṅkara bhāṣya present; renders 'aprameya' as 'pramāṇātīta' (beyond all instruments of knowledge) — the ultimate irony: Arjuna dared to jest with what surpasses all measure."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_11.42",
    "vedantadeshika_11.42"
   ],
   "score": 0.5,
   "english_rendering": "Not knowing your mahimā (greatness) — your anantavīryatva (infinite heroic power), amitavikramatva (boundless valor), sarvāntarātmatva (indwelling of all beings), and sraṣṭṛtva (creatorship) — I addressed you as 'Kṛṣṇa,' 'Yādava,' 'Sakhā' out of pranayas (long intimacy), treating you as a mere companion of equal standing. Whether in solitude or publicly before those who laughed with me, you — who are ever worthy of satkāra (honor) — were dishonored in the shared activities of wandering, rest, seat, and meal. All of that, O Aprameya, I now beg you to forgive. Rāmānuja frames the error as epistemic: ajānatayā (out of not-knowing), not malice — which makes the transgression forgivable within bhakti's economy of grace.",
   "divergence_note": "Rāmānuja bhāṣya present; uniquely emphasizes 'sarvadā eva satkārārhaḥ tvam' (you who are always worthy of honor) — the dishonor is amplified precisely because the honor-worthiness was total and constant."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_11.42",
    "jayatirtha_11.42"
   ],
   "score": 0.5,
   "english_rendering": "You alone, Hari, are the one kārayitā (sole cause-agent) — no other truly acts. Even so, in the games of wandering, rest, seat, and meal, I who am eternally other than you, a dependent jīva (individual soul), transgressed by treating you as a peer rather than as the sovereign Lord. The apology is not merely personal courtesy but an ontological realignment: the jīva acknowledging it had usurped the bhāva (disposition) proper only to Hari's equals, which no jīva possesses. Madhva's gloss is terse: 'ekas tvam eva kārayitā, nānyo'sti' — you alone are the doer, there is no other — making even the offense itself something Hari permitted, which makes begging forgiveness the only coherent response.",
   "divergence_note": "Madhva bhāṣya present but highly compressed (single line); the rendering extrapolates from Madhva's 'ekas tvam eva kārayitā' within his established theology of jīva-Hari absolute difference."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_11.42"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads through the lens of līlā-prasāda (gracious divine play): Arjuna had previously seen Kṛṣṇa participating in tāmasic activities — the hunt, sport, and the like — and mistook this for tamoguṇa (the quality of darkness) rather than recognizing Kṛṣṇa's deliberate concealment within human play. In that delusion, he dishonored; now, having received the grace of the cosmic vision, he alone (eka) seeks forgiveness. The word 'sampratam' (now, at this very moment) in Vallabha's commentary marks the transformation: grace has struck and the devotee's awe now replaces his former intimacy. Forgiveness is not negotiated but received as prasāda — poured out freely from the Lord whose every action is līlā.",
   "divergence_note": "Vallabha bhāṣya present; uniquely glosses 'vihārādi' as 'tāmasakarma' such as 'mṛgayāvihāra' (hunting sport), interpreting Arjuna's prior disrespect as arising from misreading divine concealedness as personal limitation."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_11.42"
   ],
   "score": 0.5,
   "english_rendering": "O Acyuta — the one who never slips — in the midst of play and games you were disparaged: whether Arjuna was alone (eka, meaning: apart from the other companions, in private), or whether it was done in full view of those same mocking friends (tat-samakṣam), the dishonor stands. All of that aggregate of offenses (aparādhajāta) is now offered to you whose power is beyond imagination (aprameya, acintya-prabhāva). Śrīdhara holds the double reading of 'eka' cleanly: either Arjuna alone committed it in private, or Kṛṣṇa was singled out even publicly — both readings deepen the guilt and therefore deepen the surrender.",
   "divergence_note": "Śrīdhara bhāṣya present; commentary is free of HTML artifacts; 'acintya-prabhāva' gloss on 'aprameya' anticipates Madhusūdana's fuller treatment."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_11.42"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana carefully enumerates the four spheres of dishonor — vihāra (sport or physical exercise), śayyā (the special spread of cotton and such for resting), āsana (throne or seat of dignity), bhojana (dining in communal row-feast) — and holds both readings of 'eka': Kṛṣṇa singled out privately, or Kṛṣṇa targeted publicly before laughing friends. The key theological move is in Madhusūdana's gloss on 'Acyuta': sarvadā nirvikāra (forever without modification) — Kṛṣṇa could not be hurt by the offense, yet Arjuna, 'tvān-māhātmya-anabhijñasya mama' (of me, ignorant of your greatness), must beg pardon precisely because the Lord's paramakāruṇikatva (supreme compassion) and acintya-prabhāva (unthinkable power) make forgiveness not a negotiation but an overflow of grace. The synthesis: jñāna knows there is no real offense to an immutable Absolute; bhakti demands the apology anyway, and both are true.",
   "divergence_note": "Madhusūdana bhāṣya present; the synthesis hinges on holding 'nirvikāra' (no modification in the Lord) alongside the full weight of 'aparādhajāta' (offense-aggregate) — a dialectic that only the advaita-bhakti position can sustain without collapsing either term."
  }
 },
 "prosodic_information": {
  "meter": "upajāti",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "अप्रमेय",
   "role": "supporting",
   "other_verses_in_list": [
    "2.18",
    "11.17"
   ]
  },
  {
   "list": "त्वाम्",
   "role": "supporting",
   "other_verses_in_list": [
    "10.13",
    "11.44",
    "12.1",
    "12.5"
   ]
  },
  {
   "list": "भगवान्को",
   "role": "supporting",
   "other_verses_in_list": [
    "11.41"
   ]
  }
 ],
 "audit_trail": {
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   "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": [
     "asatkṛtaḥ: asatkṛ -> a-√satkṛ",
     "asi: as -> √as",
     "kṣāmaye: kṣāmay -> √kṣāmay"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.854978Z",
    "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": [
  "What does it mean to dishonor the sacred through casual familiarity — and is intimacy always a spiritual risk or sometimes a grace?",
  "Arjuna's offense was unknowing (ajānatayā): does the quality of ignorance — whether willful, innocent, or structural — change the nature of the moral wrong?",
  "Each school reads 'aprameya' (immeasurable) differently as the ground for forgiveness: is forgiveness possible only from one who is beyond being wounded, or can the wounded also forgive completely?",
  "The verse lists vihāra, śayyā, āsana, bhojana — the most embodied, mundane domains of life. Why does the cosmic apology land precisely here, in the everyday, not in battle or doctrine?",
  "Madhva's 'ekas tvam eva kārayitā' (you alone are the agent) implies even Arjuna's disrespect was Hari's permission. Can an act be a genuine transgression if the one offended permitted it?",
  "Vallabha sees Arjuna's error as misreading tāmasic-appearing līlā as actual limitation. How do we distinguish divine concealment from human failure in those we love or follow?",
  "The word 'eka' — alone, singular — appears for both Arjuna (sinning in private) and Kṛṣṇa (singled out publicly). What does it mean when solitude and exposure share the same word in a moment of reckoning?"
 ],
 "everyday_applications": {
  "advaita": "When you realize you have treated something sacred — a teacher, a practice, a moment of clarity — as ordinary furniture in your life, the Advaita move is not endless guilt but precise naming: catalogue the exact moments (aprameya is beyond measure, so your offense is also beyond individual accounting), offer the aggregate, and recognize that the witness who receives the apology is the same awareness that was never actually diminished. The apology is for you, not for what is beyond measurement.",
  "viśiṣṭādvaita": "Rāmānuja's lens asks: who in your life have you addressed by their casual name and role when they deserved their full dignity? A parent called only by function, a teacher treated as a service-provider, a colleague whose depth you never acknowledged. The practice is to reconstruct their mahimā — their actual qualities, not your projection — and let that recognition be the act of forgiveness-seeking. Dishonor rooted in ajānatā (not-knowing) is healed by learning, not only by apology.",
  "dvaita": "Madhva's compressed teaching lands hard in workplaces and institutions: if you have treated the source of your competence, opportunity, or formation as a peer you can casually override, the corrective is not self-flagellation but ontological reorientation — they are not your equal in this axis, and pretending otherwise was the error. Re-establish the proper hierarchy not through submission but through accurate acknowledgment of where the real agency lies.",
  "śuddhādvaita": "Vallabha's application: when someone you dismissed as limited or ordinary suddenly reveals an unexpected depth — a parent you thought you'd outgrown, a friend whose suffering you underestimated — the sampratam (now, at this moment) is the grace-point. Do not explain the past. Do not negotiate the apology. Receive the revelation, let it transform the relationship forward, and treat what prasāda asks for as what it is: an act of receiving, not performing.",
  "bhakti": "Śrīdhara's double reading of 'eka' is the practical gift: whether your disrespect was private (something only you and the other person know) or public (witnessed by a community), both require the same aparādhajāta offering. Stop calculating which offenses 'count enough' to apologize for. The aggregate is the unit. Name the whole thing, not only the visible part.",
  "advaita-bhakti": "Madhusūdana's synthesis offers the hardest and most freeing daily application: the person you wronged may be, in their deepest nature, nirvikāra (unchanged by your offense) — and yet the full weight of aparādhajāta still demands expression from you. The practice is to hold both simultaneously: do not use their imperviousness as an excuse to skip the apology, and do not use the apology as proof of their woundedness. Offer it fully, knowing it is received by one who needed it less than you needed to give it."
 },
 "primary_meaning": "For teasing you in play, at rest, at meals, and in travel, whether alone or in front of others who laughed along, forgive me, Acyuta, whose greatness I could not fathom."
}