{
  "verse_id": "2.25",
  "mūla": {
    "devanāgarī": "अव्यक्तो ऽयम् अचिन्त्यो ऽयम् अविकार्यो ऽयम् उच्यते | तस्माद् एवं विदित्वैनं नानुशोचितुम् अर्हसि",
    "iast": "avyakto 'yam acintyo 'yam avikāryo 'yam ucyate | tasmād evaṃ viditvainaṃ nānuśocitum arhasi",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 25",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "avyaktaḥ",
      "lemma": "avyakta",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अव्यक्तः"
    },
    {
      "surface_form": "ayam",
      "lemma": "idam",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अयम्"
    },
    {
      "surface_form": "acintyaḥ",
      "lemma": "acintya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अचिन्त्यः"
    },
    {
      "surface_form": "ayam",
      "lemma": "idam",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अयम्"
    },
    {
      "surface_form": "avikāryaḥ",
      "lemma": "avikārya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अविकार्यः"
    },
    {
      "surface_form": "ayam",
      "lemma": "idam",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अयम्"
    },
    {
      "surface_form": "ucyate",
      "lemma": "√vac",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। तस्मात् एवं यथोक्तप्रकारेण एनम् आत्मानं विदित्वा त्वं न अनुशोचितुमर्हसि हन्ताहमेषाम् मयैते हन्यन्त इति।। आत्मनः अनित्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
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        },
        {
          "sense": "वेदेन सोपकरणेनाच्छेद्याव्यक्तादिरूप एवायमुच्यते तात्पर्येण प्रतिपाद्यते अतो न वेदस्य तत्प्रतिपादकस्यापि छेद्यत्वादिप्रत",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उच्यते"
    },
    {
      "surface_form": "tasmāt",
      "lemma": "tasmāt",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तस्मात्"
    },
    {
      "surface_form": "evam",
      "lemma": "evam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एवम्"
    },
    {
      "surface_form": "viditvā",
      "lemma": "vid",
      "grammar": "conv",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विदित्वा"
    },
    {
      "surface_form": "enam",
      "lemma": "enad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एनम्"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "anuśocitum",
      "lemma": "anuśuc",
      "grammar": "infinitive",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनुशोचितुम्"
    },
    {
      "surface_form": "arhasi",
      "lemma": "√arh",
      "grammar": "present indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मवेदिनस्ते शोकयोग्यतैव न स्यादिति भावः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अर्हसि"
    }
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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_2.25",
        "anandgiri_2.25"
      ],
      "score": 0.5,
      "english_rendering": "This ātmā is called avyakta (unmanifest) because it falls outside the range of every instrument of perception (sarva-karaṇa-aviṣayatva); and precisely because it is not sensory-accessible, it is called acintya (unthinkable) — for whatever enters the field of the sense-organs becomes an object of cognition, but this ātmā, being non-sensory, does not. It is therefore avikārya (immutable), for change requires parts, and milk can curdle only because it is composite; the partless (niravayava) admits no modification whatsoever. Having grasped the ātmā as avyakta, acintya, and avikārya in precisely this manner, you should not grieve with the thought 'I have slain them' or 'they are slain by me.'",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.25",
        "vedantadeshika_2.25"
      ],
      "score": 0.5,
      "english_rendering": "The pramāṇas (instruments of knowledge) that reveal chedya (cuttable) things cannot reveal this ātmā at all — it is therefore avyakta (unmanifest), wholly heterogeneous to those entities (tad-vijātīya), a being unlike any object that any known pramāṇa was designed to reach. Because it is other-in-nature (sarva-vastu-vijātīya) to every category of thing, it cannot even be mentally pictured — it is acintya (unthinkable) not as a defect but as the signature of its transcendence of all classes of existing things. It is therefore avikārya (not liable to modification), and knowing this ātmā of such described character, you, Arjuna, ought not to grieve on its account.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.25",
        "jayatirtha_2.25"
      ],
      "score": 0.5,
      "english_rendering": "Precisely because of what has been established in the preceding verses — the ātmā's immunity to cutting, burning, wetting, and drying — it follows necessarily that this ātmā is 'of the form of avyakta (unmanifest) and so on.' The four-fold immunity is not incidental; it is the logical ground (ata eva) from which the triple characterization avyakta-acintya-avikārya flows as a consequence. Note: Madhva's commentary here is one clause; further elaboration would exceed the text's own economy.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.25"
      ],
      "score": 0.5,
      "english_rendering": "When the verse says avyakta (unmanifest) and acintya (unthinkable), it speaks of the akṣara (imperishable) ātmā — and the criterion of acintya is precisely that it is beyond Prakṛti, as the scriptural maxim confirms: 'prakṛtibhyaḥ paraṃ yat tat acintyasya lakṣaṇam' (that which is beyond the Prakṛtis, that is the mark of the unthinkable). An objection might arise: is not the avyakta (unmanifest) Pradhāna (primal matter) well known as precisely such? The verse forestalls that confusion with avikārya (immutable) — since Pradhāna is by nature vikārya (subject to modification), the avikārya ātmā cannot be identified with it. Know this ātmā as Kṛṣṇa's own self-gift, untouched by the world's flux, and grief dissolves.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.25"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara maps the three epithets to three levels of the human cognitive apparatus: avyakta (unmanifest) means the ātmā is beyond the range of cakṣus and the other sense-organs (cakṣur-ādy-aviṣaya); acintya (unthinkable) means it is beyond manas (the mind) as well; and avikārya (immutable) means it is beyond the karma-indriyas (action-organs) — nothing we sense, think, or do can touch or alter it. The verb ucyate ('it is said to be') is not mere convention: it validates the testimony of the realized (abhiyukta-ukti), which is itself a pramāṇa (instrument of valid knowledge). Having established this, the verse draws its logical conclusion: therefore grieve not.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.25"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana conducts a systematic elimination of all pramāṇas (valid cognitions) that could support the attribution of chedyatva (cuttability) and related properties to the ātmā: pratyakṣa (perception) fails because the ātmā lacks rūpa and the other sense-qualities, hence it is avyakta (unmanifest) — nothing directly perceptible can bear witness to its cuttability; anumāna (inference) also fails because inference requires a liṅga (inferential mark) grasped in prior perception, and no such mark has ever been perceived in the ātmā — hence it is acintya (beyond inference); arthāpatti (postulation) and sāmānyato-dṛṣṭa (inference from general resemblance) also fail because both require vikriyā (modification) in the subject, and the ātmā is avikārya (immutable, not subject to modification); even the word of the Veda (ucyate) confirms it as accheda-avyakta, and therefore the Veda itself cannot be enlisted to establish chedyatva. The apparent repetition across BG 2.17–2.25 is deliberate — Bhagavān Vāsudeva returns to the same substance through fresh formulations precisely because the ātmā is durbodha (difficult to comprehend) for those enmeshed in saṃsāra, and each fresh angle dismantles another layer of māyā-born assumption.",
      "commentator": "Madhusūdana Sarasvatī"
    },
    "advaita_bhakti": {
      "score": 0.5
    }
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  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अव्यक्त",
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      "other_verses_in_list": [
        "1.1",
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        "7.24",
        "8.18",
        "8.21",
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        "12.1",
        "12.3",
        "12.5",
        "13.5"
      ]
    },
    {
      "list": "कार्य",
      "role": "supporting",
      "other_verses_in_list": [
        "2.28",
        "3.5",
        "3.17",
        "3.19",
        "4.16",
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        "13.20",
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        "18.5",
        "18.9",
        "18.22",
        "18.30",
        "18.31"
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    },
    {
      "list": "विकार",
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      "other_verses_in_list": [
        "12.13",
        "12.14",
        "13.3",
        "13.6",
        "13.19",
        "18.26"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
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    },
    "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": [
          "ucyate: vac -> √vac",
          "arhasi: arh -> √arh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the self is literally unperceivable and unthinkable, how am I supposed to 'know' it — the verse says 'having known it thus' (viditvā), but knowing by what means?",
    "I feel grief — the grief is real and I can perceive it. If the ātmā is the 'real' thing and it cannot be touched, why does what happens to the body feel so devastating?",
    "Vallabha distinguishes the ātmā from Pradhāna (primal matter) using avikārya — so are change and modification themselves signs that something is NOT the ātmā? Does that mean my changing moods and thoughts are purely Pradhāna?",
    "Madhusūdana rules out every classical pramāṇa — perception, inference, postulation, resemblance-inference — and says even the Veda confirms immunity rather than cuttability. If none of those can reach the ātmā, am I just supposed to take it on faith?",
    "Śrīdhara maps avyakta to the sense-organs, acintya to the mind, and avikārya to the action-organs — is there a corresponding spiritual practice for each, or is knowing these three facts itself the practice?",
    "Rāmānuja says the ātmā is 'wholly heterogeneous to every existing thing' (sarva-vastu-vijātīya) — does that mean it cannot be an object of devotion either? How does Vaiṣṇava bhakti love something that has no known properties?",
    "Why does Kṛṣṇa keep repeating the same point through slightly different formulations (BG 2.17–2.25)? Is the repetition itself a teaching device, or is the text just redundant?"
  ],
  "everyday_applications": {
    "advaita": "When a medical diagnosis, a bad performance review, or a social humiliation lands, the instinct is to identify the self with what has just been damaged. Śaṅkara's argument from niravayavatva (partlessness) offers a practical counter-move: ask, 'What exactly was cut here?' The reputation is vikārya (subject to change), the body is vikārya, the mood is vikārya — but these are not the ātmā. The practice is not denial of the pain but a deliberate inquiry into whether what was harmed was actually the subject of experience or only an object within experience.",
    "viśiṣṭādvaita": "Rāmānuja's insistence that no pramāṇa designed to reach chedya-objects can reach the ātmā suggests a relational practice: when you reach the limit of analysis and cannot think your way to stability, stop trying to instrumentalize your way to the ātmā. In a relationship conflict, the Rāmānuja reading counsels: the other person's ātmā is also sarva-vastu-vijātīya (other-in-nature) to every grievance-object — neither their anger nor their affection is the final word on who they are. Devotion to Bhagavān as antaryāmin (inner controller) becomes the operative stabilizer when pramāṇa runs out.",
    "dvaita": "Madhva's terse 'therefore it is of the form of avyakta etc.' performs a sharp logical move: the conclusion follows necessarily from what was established before — there is no separate argument needed. In practical terms, this models a kind of cognitive discipline: once you have clearly established a truth through rigorous inquiry, you do not keep re-litigating it every time emotion re-surfaces. The jīva (individual soul) is eternally distinct from Brahman and from other jīvas, and its immunity from destruction is not a comforting story but a logical consequence of the prior analysis — receive it as such.",
    "śuddhādvaita": "Vallabha's distinction between the ātmā and Pradhāna (primal matter) via avikārya speaks directly to creative or productive work: everything produced — the project, the company, the artwork — belongs to the realm of Pradhāna, which undergoes vikāra (transformation, decay). Identifying yourself with your outputs means binding your sense of self to what is structurally designed to change. Puṣṭi-mārga practice inverts this: offer the output as prasāda back to Kṛṣṇa, whose līlā (divine play) is the real origin of any creation, and recognize that what you are — the akṣara (imperishable) — was never in the product to begin with.",
    "bhakti": "Śrīdhara's three-tier map — avyakta as beyond senses, acintya as beyond mind, avikārya as beyond action-organs — gives a progressive diagnostic for where spiritual attention gets stuck. Most people's grief lives at tier one: sensory evidence of loss (avyakta points here). Rumination lifts it to tier two: mental re-playing of what happened (acintya points here). Compulsive corrective action keeps the fire burning at tier three (avikārya points here). The verse's three epithets thus identify the three rungs at which grief circulates and invites a staged withdrawal: disengage the senses first, then the mind, then compulsive action.",
    "advaita_bhakti": "Madhusūdana's observation that Kṛṣṇa returns to the same truth through fresh formulation because the ātmā is durbodha (hard to comprehend) for saṃsārins offers a practice of what might be called recursive re-entry: exposure to a profound truth once does not dislodge deep conditioning. The practitioner re-enters the same insight through a different angle — through devotion when jñāna (analytical knowledge) runs out, through jñāna when bhakti becomes sentimental, cycling deliberately. This matches Madhusūdana's own synthesis: jñāna and bhakti are not rivals but two pramāṇa-channels targeting the same durbodha object from different sides."
  },
  "primary_meaning": "This self is unmanifest, unthinkable, and immutable, so knowing it as such, you have no cause to grieve."
}