{ "verse_id": "11.7", "mūla": { "devanāgarī": "इहैकस्थं जगत् कृत्स्नं पश्याद्य स-चराचरम् | मम देहे गुडाकेश यच् चान्यद् द्रष्टुम् इच्छसि", "iast": "ihaikasthaṃ jagat kṛtsnaṃ paśyādya sa-carācaram | mama dehe guḍākeśa yac cānyad draṣṭum icchasi", "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 7", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "iha", "lemma": "iha", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इह" }, { "surface_form": "ekastham", "lemma": "ekastha", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एकस्थम्" }, { "surface_form": "jagat", "lemma": "jagant", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जगत्" }, { "surface_form": "kṛtsnam", "lemma": "kṛtsna", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कृत्स्नम्" }, { "surface_form": "paśya", "lemma": "paś", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "अद्य इदानीं सचराचरं सह चरेण अचरेण", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। यत् च अन्यद् द्रष्टुम् इच्छसि तद् अपि एकदेहैकदेशे एव पश्य।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। यच्चान्यज्जगदाश्रयभूतं कारणस्वरूपम्। जगतश्चावस्थाविशेषादिकम्। जयपराजयादिकं च यदप्यन्यद्द्रष्टुमिच्छसि तत्सर्वं पश्य।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "। हे गुडाकेश, यच्चान्यज्जयपराजयादिकं द्रष्टुमिच्छसि तदपि संदेहोच्छेदाय पश्य।", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "पश्य" }, { "surface_form": "adya", "lemma": "adya", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अद्य" }, { "surface_form": "sa", "lemma": "sa", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "carācaram", "lemma": "carācara", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चराचरम्" }, { "surface_form": "mama", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मम" }, { "surface_form": "dehe", "lemma": "deha", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [ { "sense": "गुडाकेश", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तत्र अपि एकस्थम् एकदेशस्थं सचराचरं कृत्स्नं जगत् पश्य। यत् च अन्यद् द्रष्टुम् इच्छसि तद् अपि एकदेहैकदेशे एव पश्य।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "जगत्कृत्स्नमित्युक्त्वा प्रत्यक्षजगद्दर्शनेनालीकत्वं", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "एकस्थं एकस्मिन्नेवावयवरूपेण स्थितं जगत् कृत्स्नं समस्तं सचराचरं जङ्गमस्थावरसहितं तत्र तत्र परिभ्रमता वर्षकोटिसहस्रेणापि", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "देहे" }, { "surface_form": "guḍākeśa", "lemma": "guḍākeśa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "। यच्च अन्यत् जयपराजयादि, यत् शङ्कसे, यद्वा जयेम यदि वा नो जयेयुः (गीता 2।6) इति यत् अवोचः, तदपि द्रष्टुं यदि इच्छसि ।।क", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": ", यच्चान्यज्जयपराजयादिकं द्रष्टुमिच्छसि तदपि संदेहोच्छेदाय पश्य", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "गुडाकेश" }, { "surface_form": "yat", "lemma": "yad", "grammar": "accusative neuter singular noun", "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": "anyat", "lemma": "anya", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्यत्" }, { "surface_form": "draṣṭum", "lemma": "dṛś", "grammar": "infinitive", "senses_attested_in_panel": [ { "sense": "इच्छसि तद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "द्रष्टुम्" }, { "surface_form": "icchasi", "lemma": "iṣ", "grammar": "present indicative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "।।किन्तु --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तद् अपि एकदेहैकदेशे एव पश्य।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "इच्छसि" } ], "intertextual_panel": [ { "verse": "9.10", "type": "lemma-family resonance", "score": 0.8867, "feature_breakdown": { "cosine": 0.8367, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.8462, "stem_prefix": 5.0 } }, { "verse": "11.13", "type": "shared-vocabulary echo", "score": 0.8829, "feature_breakdown": { "cosine": 0.8529, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.927, "stem_prefix": 3.0 } }, { "verse": "7.29", "type": "lemma-family resonance", "score": 0.8825, "feature_breakdown": { "cosine": 0.8425, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.7208, "stem_prefix": 4.0 } }, { "verse": "10.20", "type": "cross-chapter thematic parallel", "score": 0.8822, "feature_breakdown": { "cosine": 0.8422, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.4493, "stem_prefix": 3.0 } }, { "verse": "15.12", "type": "lemma-family resonance", "score": 0.8778, "feature_breakdown": { "cosine": 0.8378, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.2353, "stem_prefix": 4.0 } }, { "verse": "11.45", "type": "thematic-similarity", "score": 0.8772, "feature_breakdown": { "cosine": 0.8372, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.7581, "stem_prefix": 4.0 } }, { "verse": "11.3", "type": "thematic-cluster continuation", "score": 0.8762, "feature_breakdown": { "cosine": 0.8362, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.5996, "stem_prefix": 3.0 } }, { "verse": "11.46", "type": "cross-chapter thematic parallel", "score": 0.8756, "feature_breakdown": { "cosine": 0.8456, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.3827, "stem_prefix": 2.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_11.7", "anandgiri_11.7" ], "score": 0.5, "english_rendering": "Śaṅkara reads this verse as an invitation to witness the apparent multiplicity — the moving (cara) and the unmoving (acara) — as cohabiting a single locus (ekastham) within the divine body, precisely because that body IS Brahman appearing as form. The word 'adya' (now, this instant) is emphatic: the vision is not gradual contemplation but immediate discernment that what seemed scattered across time and space was never elsewhere. Whatever else Arjuna desires to see — including the outcomes of battle (jayaparājayādi) he fretted over in BG 2.6 — that too is here, collapsed into one seeing, because there is ultimately only one seer and one seen.", "divergence_note": "Śaṅkara's prose explicitly glosses 'ekastham' as 'ekasmin eva sthitam' and ties 'anyat' to Arjuna's prior doubt about victory and defeat (jayaparājayādi), making the verse a pivot from strategic anxiety to non-dual recognition." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_11.7", "vedantadeshika_11.7" ], "score": 0.5, "english_rendering": "Rāmānuja stresses the double particularity: 'ekasmim dehe' AND 'ekadeśastha' — the whole cosmos (kṛtsnam jagat) is not diffused across the divine body but concentrated in a single region (ekadeśa) of it, which means Bhagavān's body vastly exceeds the cosmos while containing it perfectly. This is the signature Viśiṣṭādvaita move: world-as-attribute (viśeṣaṇa) of Brahman-as-substrate (viśeṣya), cosmos as the body (śarīra) of the Personal God. Whatever further vision Arjuna craves — even that — will be disclosed within this same bounded locus, not outside it.", "divergence_note": "Rāmānuja's commentary doubles the locative: 'ekasmin dehe tatra api ekadeśastham' — the 'tatra api' is his own addition, signaling that the cosmos occupies only a portion of the divine body, preserving divine transcendence alongside immanence." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_11.7", "jayatirtha_11.7" ], "score": 0.5, "english_rendering": "*Paśya adya* (behold now) — Kṛṣṇa's command to Arjuna registers the full weight of *svatantra* (the independently real, self-sufficient) Hari: He alone can gather *jagat kṛtsnam sa-carācaram* (the entire cosmos, with all moving and unmoving) into a single locus within His own body. No *jīva* (the individual self), bound by *paratantra* (eternal dependence), could be the site of such a gathering. The *pañca-bheda* (the five-fold real distinction) is not dissolved in this vision but made manifest within it — Arjuna stands before Kṛṣṇa as a *paratantra* witness, distinct from the *svatantra* Lord who is shown, distinct from the *jaḍa-tattva* spread across that form, distinct from every other *jīva* within it. *Yac cānyad draṣṭum icchasi* — 'whatever else you wish to see' — is the grammar of absolute sovereign generosity: Hari's *dehe* (body) is inexhaustible precisely because His independence admits no external limit. The vision is *anugraha* (grace), not *aikyam* (identity); what Arjuna receives is a *darśana* that confirms *bheda* (real distinction) at the highest pitch of divine manifestation.", "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The reading is voiced directly from *dvaita* *siddhānta* — *svatantra*/*paratantra* polarity, *pañca-bheda*, and *anugraha* as ontological subordination — applied to the mūla.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_11.7" ], "score": 0.5, "english_rendering": "Vallabha reads 'mama dehe' (in My body) against the backdrop of his akṣara-svarūpa doctrine: the divine body referred to here is the imperishable form (akṣara-svarūpa), not a temporary cosmic display. He invokes BG 10.42 ('viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat') to show that the cosmos resting in one aṃśa (portion) of Kṛṣṇa is the same truth now made visible. The Brahma-Sūtra citations (nābhāva upalabdheḥ / vaidharmyāc ca na svapnādivat) that Vallabha weaves in confirm that this jagat is not illusory (ālikta) — the vision is real, Kṛṣṇa's prasāda making what normally requires crores of years of wandering (varṣakoṭi) available instantaneously.", "divergence_note": "Vallabha's commentary explicitly cites BG 10.42 and two Brahma-Sūtra aphorisms, and uses the term 'pratyakṣa-jagad-darśana' to foreclose any Māyāvāda reading of the cosmic form as illusory." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_11.7" ], "score": 0.5, "english_rendering": "Śrīdhara opens with a quietly astonishing temporal contrast: what countless lifetimes of wandering (varṣakoṭibhir api draṣṭum aśakyam) could never reveal, this body shows 'adya adhunā eva' — right now, this very instant. The cosmos appears here as 'avayava-rūpeṇa' (in the form of limbs), each part of the universe a limb of the divine body, so the vision is anatomical and intimate rather than merely vast. Śrīdhara extends the scope of 'anyat' to three dimensions: the causal substratum of the world (jagad-āśraya-bhūtam kāraṇa-svarūpam), the special states of the world (jagataḥ avasthā-viśeṣa), and worldly outcomes like victory and defeat (jaya-parājayādi).", "divergence_note": "Śrīdhara's commentary supplies 'varṣakoṭibhir api draṣṭum aśakyam' as the foil for 'adya,' and unpacks 'anyat' into its three components, giving the verse its fullest descriptive range." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_11.7" ], "score": 0.5, "english_rendering": "Madhusūdana tightens the temporal paradox that Śrīdhara opened: 'tatra tatra paribhramatā varṣakoṭisahasreṇāpi draṣṭum aśakyam' — not mere crores of years but crores of thousands of years of wandering hither and thither, and yet this vision is available 'adhunā eva,' in this instant. The phrase 'na kevalam etāvad eva' with which his commentary begins signals his synthesizing move: he has been arguing that even the entire universe should be visible in the divine body, and now that claim is confirmed. The final clause ties vision to the resolution of doubt (saṃdeha-ucchedāya): Arjuna is to look not out of wonder but to have his strategic and existential uncertainty cut away — a distinctively jñāna-oriented reframe of the bhakti spectacle.", "divergence_note": "Madhusūdana's 'na kevalam... samastam jagad api mad-deha-stham' framing and his 'saṃdeha-ucchedāya paśya' gloss on 'anyat' give the verse its dual Advaita-bhakti signature: vision as both devotional gift and epistemic scalpel." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "Guḍākeśa", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "गुडाकेश", "role": "supporting", "other_verses_in_list": [ "1.24", "1.25", "2.9", "10.20" ] }, { "list": "द्रष्टुम्", "role": "supporting", "other_verses_in_list": [ "11.3", "11.4", "11.8", "11.46", "11.54" ] } ], "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": [ { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.869446Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 3, "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 the entire cosmos — including outcomes not yet decided — is already visible in a single locus, what does that say about the nature of time and anticipation? Is waiting for the future a form of not-seeing?", "Śaṅkara ties 'anyat' to Arjuna's earlier anxiety (BG 2.6: 'jayema yadi vā no jayeyuḥ') — does this verse suggest that strategic uncertainty and metaphysical uncertainty share the same cure?", "Vallabha insists the vision is of a real cosmos (not māyā), citing Brahma-Sūtra. Śaṅkara reads toward non-duality. Can a single vision-event be simultaneously a disclosure of reality and a disclosure of its non-ultimate status?", "The word 'adya' (now, today) appears alongside what Śrīdhara says would require crores of years otherwise. What is being claimed about the relationship between grace (or yoga-śakti) and ordinary cognitive time?", "The cosmic form is shown in a body (dehe), not as an abstract philosophical proposition. What does it mean that the Gītā's highest metaphysical claim is made visually and somatically rather than syllogistically?", "Rāmānuja's 'ekadeśa' (single region of the body) means the cosmos is less than the whole of Bhagavān. If the universe is a subset of God rather than coextensive with Him, how does prayer or petition function?", "Madhusūdana frames the vision as 'saṃdeha-ucchedāya' (for the cutting of doubt). Does this suggest that the Viśvarūpa chapter is primarily therapeutic — addressed to a doubting mind — rather than cosmological?" ], "everyday_applications": { "advaita": "When you feel scattered — pulled between past regret and future anxiety — notice that all of it is arising in a single field of awareness right now. The practice: before acting, pause for one breath and locate the anxiety. It is not 'out there in the future'; it is here, in present cognition. Arjuna's jayaparājaya worry was always already contained in this moment. You do not need more information; you need a different relationship to what is already present.", "viśiṣṭādvaita": "When a situation feels overwhelming in its complexity — a project, a family crisis, a career decision — remember Rāmānuja's 'ekadeśa': the whole of it fits within a single region of Bhagavān's body, which means it is already held and bounded. Your kainkarya (service) is not to comprehend the totality but to act faithfully within your portion. The overwhelm is a perceptual error about scale, not a true measure of the burden.", "dvaita": "Humility in expertise: however skilled you become, you are viewing a cosmos that Hari contains entirely, while you remain a dependent witness within it. This is not cause for paralysis but for non-possessiveness about outcomes. You do the work; the result belongs to the One who holds the whole. In practical terms: diligence without proprietary attachment to results.", "śuddhādvaita": "Vallabha's insistence that the cosmos is real (not illusory) has a daily corollary: engage fully with the material world as Kṛṣṇa's body. The person you are serving, the object you are making, the meal you are preparing — these are limbs of the akṣara-svarūpa. Puṣṭi-mārga practice means that ordinary household acts become prasāda-reception when oriented toward this recognition.", "bhakti": "Śrīdhara's image of wandering for crores of years without seeing what is available right now is a diagnosis of distracted attention. The everyday application: much of what we seek in books, teachers, travel, and accumulation is available in the present moment of sincere inquiry. The question is whether we are asking from scattered motion or from the stillness of 'adya adhunā eva.' Begin the conversation, the meditation, the difficult relationship — now, not after further preparation.", "advaita-bhakti": "Madhusūdana's 'saṃdeha-ucchedāya paśya' (look, for the cutting of doubt) suggests a practice for decision paralysis: instead of gathering more data, turn toward the source of the uncertainty itself. What is the doubt actually about? Often the strategic question (should I act?) conceals an existential one (am I capable, am I worthy?). Madhusūdana's synthesis says: the devotional act of truly looking — at Kṛṣṇa, at the situation, at oneself — cuts the doubt that more thinking cannot resolve." }, "primary_meaning": "Look here, Arjuna: the entire cosmos, moving and unmoving, gathered in one place within my body. Whatever else you wish to see, behold it now." }