{
 "verse_id": "15.12",
 "mūla": {
  "devanāgarī": "यद् आदित्य-गतं तेजो जगद् भासयते ऽखिलम् | यच् चन्द्रमसि यच् चाग्नौ तत् तेजो विद्धि मामकम्",
  "iast": "yad āditya-gataṃ tejo jagad bhāsayate 'khilam | yac candramasi yac cāgnau tat tejo viddhi māmakam",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 12",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "āditya",
   "lemma": "āditya",
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   "theme_lists": [],
   "surface_devanagari": "आदित्य"
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  {
   "surface_form": "gatam",
   "lemma": "√gam",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गतम्"
  },
  {
   "surface_form": "tejaḥ",
   "lemma": "tejas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेजः"
  },
  {
   "surface_form": "jagat",
   "lemma": "jagant",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जगत्"
  },
  {
   "surface_form": "bhāsayate",
   "lemma": "√bhāsay",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्रकाशयति अखिलं समस्तम्",
     "school": "advaita",
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     "witnesses": [
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   ],
   "theme_lists": [],
   "surface_devanagari": "भासयते"
  },
  {
   "surface_form": "akhilam",
   "lemma": "akhila",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अखिलम्"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "candramasi",
   "lemma": "candramas",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "शशभृति तेजः अवभासकं वर्तते, यच्च अग्नौ हुतवहे,",
     "school": "advaita",
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   "surface_devanagari": "चन्द्रमसि"
  },
  {
   "surface_form": "yat",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
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   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "agnau",
   "lemma": "agni",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अग्नौ"
  },
  {
   "surface_form": "tat",
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   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "tejaḥ",
   "lemma": "tejas",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तेजः"
  },
  {
   "surface_form": "viddhi",
   "lemma": "√vid",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "विजानीहि मामकं मदीयं मम विष्णोः",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    {
     "sense": "।पृथिव्याः च भूतधारिण्या धारकत्वशक्तिः मदीया इत्याह --",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "यत्तु योऽसावादित्ये पुरुषः सोऽसावहं [मैत्र्यु.6",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "। यद्यपि स्थावरजङ्गमेषु समानं चैतन्यात्मकं ज्योतिस्तथापि सत्त्वोत्कर्षेणादित्यादीनामुत्कर्षात्तत्रैवाविस्तरां चैतन्यज्यो",
     "school": "advaita-bhakti",
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   "surface_devanagari": "विद्धि"
  },
  {
   "surface_form": "māmakam",
   "lemma": "māmaka",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मामकम्"
  }
 ],
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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_15.12",
    "anandgiri_15.12"
   ],
   "score": 0.5,
   "english_rendering": "The luminosity (tejas) dwelling in the sun that illuminates the entire world, the luminosity in the moon, the luminosity in fire — know all that to be Mine, the light of Visnu. Sankara reads 'tejas' as consciousness-light (caitanya-atmaka jyotis): the same awareness that shines equally through all beings appears more manifestly in the sun and moon only because their sattva-guna is exceedingly pure, just as a face is reflected in a mirror but not in wood — the face itself is unchanged, only the medium differs.",
   "divergence_note": "Sankara: 'yad adityagatam tejas caitanyatmakam jyotih... tat tejas viddhi mamakam' — the qualifier 'adityagatam' does not mean the light is quantitatively greater there, but that the sattvic clarity of the sun-medium allows the identical brahma-caitanya to manifest more fully (avistarena)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.12",
    "vedantadeshika_15.12"
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   "score": 0.5,
   "english_rendering": "The tejas (radiance) of the sun, moon, and fire that illuminates the entire world is My own radiance, given by Me to those luminaries after they have worshipped Me. Ramanuja reads this as Bhagavan's real and direct gift of power to dependent realities: the sun and moon are not independent sources but recipients of Isvara's grace-radiation, which He confers upon them as their indwelling inner controller.",
   "divergence_note": "Ramanuja: 'tais tair aradhitena maya tebhyo dattam iti viddhi' — the light was given by Me, worshipped by them; the luminaries are Bhagavan's sarira (body), dependent and sustained by His antaratman."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.12",
    "jayatirtha_15.12"
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   "score": 0.5,
   "english_rendering": "*Pūrvoktam eva jñānam* (the very knowledge stated before) is here *prapañcayati* (unfolded in detail) — so Madhva opens his reading of *yad āditya-gataṃ* and the verses following. The *tejo* (luminous power) in sun, moon, and fire that illuminates the whole *jagat* is *māmakam* — Hari's own, belonging solely to the *svatantra* Lord. Jayatīrtha presses the question: since Krishna already declared *na tad bhāsayate* (15.6), why continue? The answer: *adhaś ca mūlāny anusantatāni* (15.2) conveyed the knowledge of *sarvāntaryāmi-svarūpa* (the form as inner-controller of all); the superlative *ūrdhva* registered *sarvoттamatva* (the Lord's all-surpassing excellence); and the remainder of the chapter — beginning with *yad āditya-gatam* — *prapañcayati* that same knowledge. The *pañca-bheda* (the five-fold real distinction) is operative throughout: the *jīva* (the individual self) is never the source of cosmic *tejas*, only the *paratantra* (eternally dependent) recipient of what the *svatantra* Hari alone emits.",
   "divergence_note": "Madhva: *pūrvoktam eva jñānam prapañcayati — yad āditya-gatam ity ādinā* — treating 15.12–14 as a single unfolding of the *sarvāntaryāmi-svarūpa* established earlier; Jayatīrtha specifies that both the inner-controller knowledge (*adhaś ca mūlāny anusantatāni*) and the Lord's *sarvoттamatva* (signaled by *ūrdhva*) are what these verses extend. The *jīva*'s utter *paratantra* with respect to *tejas* confirms *svabheda* (essential distinction) rather than any shared luminosity."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "vallabha_15.12"
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   "score": 0.5,
   "english_rendering": "The radiance in sun, moon, and fire is a portion (amsa) of Me, Krsna, the one eternal-bliss-consciousness-abode (sadananda-cid-rupa-dhama); even the insentient transformation of matter that produces light is My vibhuti. Vallabha stresses that even the acit (material) side of light — the dispersal of darkness that enables the senses to function — is Bhagavan's gift-grace (prasada), not a natural mechanical fact.",
   "divergence_note": "Vallabha: 'aditiyadisu mamaivamso tejo yatha jivaloke jivabhuta iti' — the tejas in the sun is Krsna's own amsa just as the jiva is His amsa; the Maitrayani-sruti ('yo'sav aditye purusah so'sav aham') confirms this as the adhidaivata meaning."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "english_rendering": "After establishing in the prior verses that Bhagavan's supreme dhama is beyond the light of sun, moon, and fire, the Lord now reveals His infinite-power form: the very tejas by which sun, moon, and fire illuminate the world is nothing other than the Lord's own radiance. Sridhara reads these four verses as a connected demonstration of ananta-saktitva: the devotee who sees the world lit should recognise that light as Isvara's direct self-disclosure.",
   "divergence_note": "Sridhara: 'idanim tad eva paramasvaram rupam anantasaktitve nirUpayati — yad ity adi caturbhih' — the entire range of cosmic illumination is gathered under the single fact 'tat tejo madiyam eva janIhi'."
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "english_rendering": "The sruti declares both 'na tatra suryo bhati' (that supreme abode needs no sun) and 'tasya bhasa sarvam idam vibhati' (by His light all this shines); Madhusudana reads 15.12 as the explication of the second half: every tejas — solar, lunar, fire — is caitanya-jyotis, the one brahma-consciousness shining through sattvic mediums of varying purity. Yet this is also Krsna's own vibhuti: jnana and bhakti here converge, for the light one adores in the sun is the same brahman one recognises in self-inquiry.",
   "divergence_note": "Madhusudan: 'tameva bhantam anu bhati sarvam tasya bhasa sarvam idam vibhati iti srutyardham anena vyakhyayate' — 15.12 is the Gita's commentary on the Mundaka/Katha passage; yad adityagatam is the empirical entry-point to the non-dual tejas."
  },
  "visistadvaita": {
   "score": 0.5
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   "score": 0.5
  }
 },
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  "extraction_date": "2026-04-21",
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 },
 "so_what_questions": [
  "If the light of the sun is Krsna's own tejas, does the act of seeing — every act of perception — count as a form of darsan (sacred encounter with the divine)?",
  "Sankara says the sun's sattva lets brahma-caitanya manifest more clearly there; does this mean purifying one's own sattva is the method for perceiving the same light within?",
  "Ramanuja's reading says the luminaries 'worshipped' Bhagavan and received tejas as gift: what does it mean to receive one's capacity and energy as a gift rather than owning it?",
  "Madhva insists the jiva can never be the independent source of any tejas; how does that frame the way we attribute credit — to ourselves or to Hari — for our own accomplishments?",
  "Vallabha links even insentient light-production to Krsna's prasada; does this dissolve the boundary between grace and natural law, and what follows for how we live in a material world?",
  "Madhusudana uses this verse to bridge 'the supreme abode that sun cannot light' (15.6) with 'by His light all this shines' (Mundaka 2.2.10): how does holding both statements simultaneously change one's understanding of darkness and ignorance?",
  "All six schools agree the tejas is 'His' — yet they diverge sharply on whether 'His' means non-dual identity, gift from a personal Lord, or the sovereign property of an eternally distinct Hari. What is at stake, practically, in that difference?"
 ],
 "everyday_applications": {
  "advaita": "When you switch on a light at night and the room becomes visible, pause: Sankara's reading invites you to recognise that the capacity of any light to reveal is the one consciousness (caitanya-jyotis) using a sattvic medium. Cleaning one's mind — reducing rajas and tamas — is literally increasing the sattva through which that same light shines more clearly in you.",
  "visistadvaita": "Ramanuja's frame turns every sunrise into a reminder that your own energy — physical stamina, mental clarity, creative power — was given to you by Bhagavan after your soul's orientation toward Him. Start the day not with 'I have energy today' but with 'I was given energy today'; let that shift ground your kainkarya (service) throughout the working hours.",
  "dvaita": "Madhva's reading is a direct cure for the subtle inflation that says 'my talent, my brilliance, my light.' When your work illuminates a room, a student, a problem — Hari's tejas did it through you. Precisely accounting for that distinction, without self-deprecation or false modesty, is the Dvaita practitioner's daily discipline.",
  "suddhadvaitа": "Vallabha points out that even the physical dispersal of darkness — the mundane mechanics of light — is Krsna's vibhuti. This means any moment of literal seeing, any morning when the world becomes visible, is Krsna's lila extended into your optic nerve. Train yourself to receive physical light with the same gratitude as you would receive an explicitly spiritual gift.",
  "bhakti": "Sridhara's reading of these four verses as a single demonstration of Isvara's ananta-saktitva (infinite power) gives the bhakta a contemplative practice: when you see sunlight falling on water, or firelight in a dark room, mentally trace it back — not to a star or to combustion chemistry, but to the one whose infinite power underwrites every photon. Let that recognition trigger a moment of surrender.",
  "advaita-bhakti": "Madhusudana holds both halves of the Mundaka verse simultaneously: the supreme abode needs no sun, and yet the sun's light is that very brahman shining. In daily life this translates as: pursue your work and relationships in the world of light and form (the second half), while holding lightly the knowledge that this entire lit world points back to a source that transcends it (the first half). Neither world-denial nor world-addiction — both lit by the same tejas."
 },
 "primary_meaning": "The radiance that lights the whole world through the sun, through the moon, through fire, know that radiance to be Mine."
}