{
  "verse_id": "7.10",
  "mūla": {
    "devanāgarī": "बीजं मां सर्व-भूतानां विद्धि पार्थ सनातनम् | बुद्धिर् बुद्धिमताम् अस्मि तेजस् तेजस्विनाम् अहम्",
    "iast": "bījaṃ māṃ sarva-bhūtānāṃ viddhi pārtha sanātanam | buddhir buddhimatām asmi tejas tejasvinām aham",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 10",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "bījam",
      "lemma": "bīja",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बीजम्"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "bhūtānām",
      "lemma": "bhūta",
      "grammar": "genitive neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूतानाम्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वभूतानां",
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          "witnesses": [
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        },
        {
          "sense": "सम्मिश्ररूपमेकं निरूपितम्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "नतु प्रतिव्यक्ति विनश्यत्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "नतु मद्भिन्नं",
          "school": "advaita-bhakti",
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          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "pārtha",
      "lemma": "pārtha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "सनातनं चिरन्तनम्",
          "school": "advaita",
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          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अतो युक्तमेकस्मिन्नेव मयि सर्वबीजे प्रोतत्वं सर्वेषामित्यर्थः",
          "school": "advaita-bhakti",
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          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पार्थ"
    },
    {
      "surface_form": "sanātanam",
      "lemma": "sanātana",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सनातनम्"
    },
    {
      "surface_form": "buddhiḥ",
      "lemma": "buddhi",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धिः"
    },
    {
      "surface_form": "buddhimatām",
      "lemma": "buddhimat",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धिमताम्"
    },
    {
      "surface_form": "asmi",
      "lemma": "√as",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "तेजः प्रागल्भ्यं तद्वतां तेजस्विनाम् अहम्",
          "school": "advaita",
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        }
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      "surface_devanagari": "अस्मि"
    },
    {
      "surface_form": "tejaḥ",
      "lemma": "tejas",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तेजः"
    },
    {
      "surface_form": "tejasvinām",
      "lemma": "tejasvin",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "अहम् ।।",
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      "surface_devanagari": "तेजस्विनाम्"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    }
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      "verse": "9.7",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "10.24",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "15.12",
      "type": "long-distance thematic echo",
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    },
    {
      "verse": "5.29",
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    {
      "verse": "10.20",
      "type": "cross-chapter thematic parallel",
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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_7.10",
        "anandgiri_7.10"
      ],
      "score": 0.5,
      "divergence_note": "Unlike Rāmānuja, Śaṅkara makes no move toward personal lordship; the bīja is Brahman as ground, not God as master of a body.",
      "english_rendering": "Know Me, O Pārtha, as the sanātana (eternal) bīja (seed-cause) of all beings — the single primal ground from which each sprout of existence draws its possibility. Among the discriminating, I am that very viveka-śakti (power of discernment) which is the interior faculty of the antaḥkaraṇa (inner instrument); among the bold, I am prāgalbhya (forward-pressing brilliance). These are not qualities added to Me — they are what the one undivided Brahman appears as when seen through the lens of limiting adjuncts."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.10",
        "vedantadeshika_7.10"
      ],
      "score": 0.5,
      "divergence_note": "Rāmānuja's bīja is not bare causality but personal lordship — Bhagavān is the ātman of each being, making the verse a statement of intimate ontological ownership rather than abstract metaphysics.",
      "english_rendering": "All these sovereign excellences arise from Me alone — they are My śeṣa (dependents), constituted as My śarīra (body), and therefore abide in Me as their indwelling inner Self. I, their prakāra (mode and qualifier), am the very reality in which seed, intelligence, and brilliance hold their being; they are never separate substances but the living body of Bhagavān."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.10",
        "jayatirtha_7.10"
      ],
      "score": 0.5,
      "divergence_note": "Madhva insists on real, eternal distinction: 'svabhāvo jīva eva ca' — the jīva's nature is its own, yet entirely governed; this forecloses any Advaitic reading of the bīja as undivided Brahman.",
      "english_rendering": "Rasa (essence), bīja, buddhi, and tejas each possess their own intrinsic svabhāva (nature), yet Hari alone is their niyāmaka (regulator and sovereign director) — not merely an associated substrate but the supreme sarabhoktā (enjoyer of all essences) pervading the bodies of those who meditate on them as His. The jīva's nature is entirely dependent; apart from Hari's will, not a single moving or unmoving thing can exist."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.10"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha's sammiśrarūpa (mixed or co-present form) differs from Śaṅkara's nirguna ground and from Rāmānuja's śarīra scheme — Kṛṣṇa pervades as rasa-consciousness itself, not as remote cause or embodied ātman.",
      "english_rendering": "That eternal bīja-caitanya (seed-consciousness) which is the cause of all jīvas — know that as Me, present in mixed and unified form alike. Among those endowed with buddhi, that cid-ātmikā (consciousness-natured) intelligence is nothing other than Me; among the radiant, the tejāh that has the quality of 'I am' is Myself. Kṛṣṇa is not behind or beneath these powers — He is their very texture."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.10"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara uses clean Sanskrit without HTML artifacts; his bhāṣya is fully usable. His sajātīya framing (seed produces same-species offspring) is a classical Nyāya-inflected technical term absent in other panels.",
      "english_rendering": "The sanātana bīja of all moving and unmoving beings is that power which generates progeny of like-kind (sajātīya-kārya-utpādana-sāmarthya) — and that power, threaded continuously through every subsequent effect, is My vibhūti (divine manifestation). It does not perish with each individual; buddhi as prajñā and tejas as prāgalbhya are similarly declared to be Me — not private possessions of any individual but ongoing expressions of the one who underlies them."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.10"
      ],
      "score": 0.5,
      "divergence_note": "Madhusūdana uniquely names the bīja as avyākṛta (the unmanifest of Sāṅkhya reclaimed for Vedānta), bridging Advaita's nirguna with a personal Kṛṣṇa who is the avyākṛta — a synthesis neither Śaṅkara nor Rāmānuja attempts.",
      "english_rendering": "The single sanātana bīja of all stationary and moving beings is not multiple or perishable per individual — it is the avyākṛta (unmanifest matrix), bīja-independent and beyond particulars, and that is precisely Me. Buddhi as tattva-atattva-viveka-sāmarthya (capacity to discern real from unreal) has Me as its locus — the discriminating are threaded into Me as their buddhi-ground. Tejas as prāgalbhya — the capacity to overpower and remain unconquered — also has Me as its reality; the radiant are protas (strung) in Me as its cause."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Pārtha",
      "preceding_question": "",
      "following_response": ""
    }
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  "theme_list_memberships": [
    {
      "list": "अस्मि",
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    {
      "list": "तेजस्तेजस्विनामहम्",
      "role": "supporting",
      "other_verses_in_list": [
        "10.36"
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    },
    {
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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",
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        "bg-vallabha",
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        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
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    },
    "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)",
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      {
        "date": "2026-05-03",
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        "scope": "word_by_word[].lemma",
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  "so_what_questions": [
    "If Kṛṣṇa is the bīja (seed) of all beings rather than their creator-from-outside, what becomes of the distinction between creature and Creator — and does that distinction even need to survive?",
    "Śaṅkara reads buddhi here as viveka-śakti (discernment), while Vallabha reads it as cid-ātmikā (consciousness-natured) — which understanding of intelligence does your own practice make most sense of?",
    "The verse places bīja, buddhi, and tejas in one breath: why does a verse about ultimate causality include psychological and social qualities like discernment and boldness?",
    "Madhva insists Hari is niyāmaka (regulator), not the bīja's substance itself — does sovereignty require identity, or can a governor remain genuinely distinct from what it governs?",
    "Śrīdhara's anuṣyūta (threaded continuously through all effects) suggests the divine is not a first-cause that then steps back — what does it mean to live inside a continually threaded causality?",
    "Madhusūdana names the bīja as avyākṛta (the unmanifest matrix) and then identifies it with the personal Kṛṣṇa — is this a philosophical sleight of hand, or does it resolve something the purely impersonal reading cannot?",
    "All six schools agree that tejas (brilliance, prāgalbhya) belongs to Kṛṣṇa rather than to individuals who display it — what are the practical consequences of understanding your own confidence as borrowed rather than self-generated?"
  ],
  "everyday_applications": {
    "advaita": "When a moment of sharp clarity cuts through confusion — a problem suddenly resolved, a deception seen through — pause before claiming authorship. Śaṅkara locates viveka-śakti not in the ego but in the antaḥkaraṇa as an expression of Brahman. Treat each such moment as an impersonal event: 'intelligence fired here,' not 'I was smart.' Over time this erodes the habit of identifying with mental events and creates the soil for genuine vairāgya (dispassion).",
    "viśiṣṭādvaita": "Before a significant decision or conversation, recall that your buddhi and any tejas you feel are Bhagavān's śarīra — the capacities you are about to exercise belong to the Lord who constitutes your inner self. Ask: 'What does the indwelling ātman want done through this situation?' This transforms deliberation from ego-strategy into kainkarya (service), which is Rāmānuja's goal: every act of intelligence rendered as an act of the Lord thinking through His own body.",
    "dvaita": "In any domain — study, leadership, competition — recognize Hari as niyāmaka: the governing force behind both your capacity and its outcome. Madhva's upāsana (worship) prescription here is specific: meditate on Hari as sarabhoktā who pervades the tejas you feel, so that the act of drawing on your strength becomes an act of remembrance rather than self-assertion. The Gītākalpa verse cited by Madhva says this meditation yields jñāna even for those who seek without desire — use tejas consciously as a ground for practice.",
    "śuddhādvaita": "Vallabha's aham-ātmakam (having the nature of I-am) suggests that the very sense of 'I am present, I am awake' is already Kṛṣṇa's caitanya (consciousness) present in you. In Puṣṭi-mārga practice this becomes permission for joy: you are not borrowed from the divine and expected to return it neutrally — you are the divine's own sammiśrarūpa (co-present form) expressing itself. Meet each morning's alertness as Kṛṣṇa's arrival, not as your own resource to manage.",
    "bhakti": "Śrīdhara's sajātīya insight — that the bīja produces offspring of the same kind, threaded anuṣyūta through all effects — applies directly to mentorship and teaching. Whatever genuine understanding or boldness you transmit to students is not your personal invention but the same divine bīja expressing its capacity through the chain. This should reduce both pride in transmission (it is not yours) and anxiety about inadequacy (the thread carries through you, not from you).",
    "advaita-bhakti": "Madhusūdana's protas construction — 'the discriminating are strung into Me as their buddhi-ground' — offers a practice for intellectual work: when you reach the limit of your reasoning and feel the mind go quiet before a hard problem, that silence is the avyākṛta becoming briefly visible. Rather than forcing through, sit in that threshold. Madhusūdana's synthesis says the personal Kṛṣṇa and the impersonal ground are the same reality — so devotional surrender and rigorous inquiry can both be responses to the same moment."
  },
  "primary_meaning": "Know me, Arjuna, as the eternal seed of all beings, the intelligence in the wise, and the brilliance in the bold."
}