{
  "verse_id": "7.2",
  "mūla": {
    "devanāgarī": "ज्ञानं ते ऽहं स-विज्ञानम् इदं वक्ष्याम्य् अशेषतः | यज् ज्ञात्वा नेह भूयो ऽन्यज् ज्ञातव्यम् अवशिष्यते",
    "iast": "jñānaṃ te 'haṃ sa-vijñānam idaṃ vakṣyāmy aśeṣataḥ | yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 2",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "।।कथमित्युच्यते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "यथा अहं मद्व्यतिरिक्तात् समस्तचिदचिद्वस्तुजातात् निखिलहेयप्रत्यनीकतया अनवधिकातिशयासख्येकल्याणगुणगणानन्तमहाविभूतितया",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। विज्ञानं विशेषज्ञानम्।",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
      "grammar": "dative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "sa",
      "lemma": "sa",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स"
    },
    {
      "surface_form": "vijñānam",
      "lemma": "vijñāna",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विज्ञानम्"
    },
    {
      "surface_form": "idam",
      "lemma": "idam",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इदम्"
    },
    {
      "surface_form": "vakṣyāmi",
      "lemma": "√vac",
      "grammar": "future indicative 1st person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वक्ष्यामि"
    },
    {
      "surface_form": "aśeṣatas",
      "lemma": "aśeṣatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अशेषतस्"
    },
    {
      "surface_form": "yat",
      "lemma": "yad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "jñātvā",
      "lemma": "jñā",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "यत् ज्ञानं ज्ञात्वा न इह भूयः पुनः अन्यत् ज्ञातव्यं पुरुषार्थसाधनम् अवशिष्यते नावशिष्टं भवति",
          "school": "advaita",
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        },
        {
          "sense": "मयि पुनः अन्यद् ज्ञातव्यं न अवशिष्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "भूयोऽन्यज्ज्ञातव्यमविशष्टं न भवति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "वेदान्तजन्यमनोवृत्तिविषयीकृत्येह व्यवहारभूमौ भूयः पुनरपि अन्यत्किंचिदपि ज्ञातव्यं नावशिष्यते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञात्वा"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "iha",
      "lemma": "iha",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इह"
    },
    {
      "surface_form": "bhūyas",
      "lemma": "bhūyas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूयस्"
    },
    {
      "surface_form": "anyat",
      "lemma": "anya",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्यत्"
    },
    {
      "surface_form": "jñātavyam",
      "lemma": "jñā",
      "grammar": "nominative neuter singular gdv noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञातव्यम्"
    },
    {
      "surface_form": "avaśiṣyate",
      "lemma": "ava-√śiṣ",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "नावशिष्टं भवति",
          "school": "advaita",
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          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "।वक्ष्यमाणस्य ज्ञानस्य दुष्प्रापताम् आह",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अवशिष्यते"
    }
  ],
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    {
      "verse": "9.1",
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      "verse": "13.11",
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    },
    {
      "verse": "10.38",
      "type": "cross-chapter thematic parallel",
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        "cosine": 0.8547,
        "theme_graph": 1.0,
        "vocative": 0.0,
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    },
    {
      "verse": "7.17",
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    },
    {
      "verse": "3.41",
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  ],
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_7.2",
        "anandgiri_7.2"
      ],
      "score": 0.5,
      "english_rendering": "I shall declare to you, without remainder, this jñāna (knowledge) together with vijñāna (direct self-experience) — not as two separate gifts but as knowledge whose very completeness is the experience. Śaṅkara stresses that vijñāna is svānubhava (one's own realization), not supplementary data: scriptural knowledge that has not culminated in firsthand apperception is still mediated and incomplete. Knowing this, nothing pertaining to puruṣārtha (human ends) remains unknown — because the knower of my tattva (essential nature) becomes sarvajña (all-knowing), the very rarity of this knowledge follows from its absolute fruit."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.2",
        "vedantadeshika_7.2"
      ],
      "score": 0.5,
      "english_rendering": "I shall teach you, in full, both the general knowledge of my nature and the vijñāna that is viviktākāra (distinctly-formed) knowledge — namely, how I stand utterly apart from the entire totality of cit (sentient) and acit (insentient) reality, replete with unlimited, unsurpassable auspicious qualities and infinite vibhūti (sovereign glory). Rāmānuja's gloss insists the distinctness is real: Bhagavān is not absorbed into an undifferentiated whole but is qualifiedly separate — knowing me in this manner, nothing else remains to be known because every other object is already comprehended within my body. The completeness is relational abundance, not dissolution."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.2",
        "jayatirtha_7.2"
      ],
      "score": 0.5,
      "english_rendering": "I shall impart mad-viṣaya jñāna (knowledge whose object is me) along with viśeṣa-jñāna (particularized knowing) — the two being distinct: general acquaintance with Hari versus the specific, differentiated recognition of his absolute independence and the jīva's (individual soul's) perpetual dependence. Madhva's commentary is deliberately terse, stressing that the knowledge is about Bhagavān as object, never dissolving the knower into the known. The promise 'nothing else remains to be known' means every theological and soteriological question is answered by correct understanding of the eternal distinction between Hari and jīva — not by their merger."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.2"
      ],
      "score": 0.5,
      "english_rendering": "This jñāna is māhātmya-viṣayaka (pertaining to Kṛṣṇa's greatness), and the vijñāna paired with it is the yathārtha-jñāna (reality-accurate knowledge) that perceives the Lord's vibhūti in all its avāntara-viśeṣa (internal gradations) — cit-rūpa and acit-rūpa both being modes of his own self-expression, not alien categories. Vallabha's gloss frames knowing as tasting the māhātmya from within: the student who grasps the Lord's nature through prasāda does not find residual unknowns because each subsequent question dissolves in the light of that recognized greatness. Nothing is anavśiṣṭa (left over) because Kṛṣṇa's glory pervades every category of inquiry."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.2"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara draws the clean practical distinction: jñāna is śāstrīya (derived from scripture, conceptual), vijñāna is anubhava (lived experience of the same). I shall disclose this knowledge about myself — both its conceptual scaffold and its experiential fruition — without remainder. The one who, while treading the śreyo-mārga (path of the highest good), knows this, finds no further ज्ञātavya (cognizable object pertaining to liberation) left outstanding; he is kṛtārtha (one whose purpose is fulfilled) by that alone. The voice is measured, devotionally warm, not polemical."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.2"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana opens by dissolving a technical anxiety: the knowledge promised is not merely parokṣa (indirect, inferential) but is itself aparokṣa (immediate, self-luminous) — what is called parokṣa is the same aparokṣa-jñāna temporarily obstructed by asaṃbhāvanā (doubt about possibility) and viparīta-bhāvanā (contrary impressions). When vicāra-paripāka (the ripening of sustained inquiry) removes these obstacles, the very scriptural means of knowledge generates aparokṣa-jñāna directly — that is vijñāna. Knowing this nityacaitanya-rūpa (whose nature is eternal consciousness), and having the mental mode generated by Vedānta take it as its object, nothing in the entire range of vyavahāra (practical existence) remains to be known — because all superimpositions are cancelled in the sat-mātra (pure being) that remains."
    }
  },
  "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": "अशेषतः",
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      "other_verses_in_list": [
        "6.24",
        "6.39"
      ]
    },
    {
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    {
      "list": "ज्ञानयोग",
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        "3.3",
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        "6.5"
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    {
      "list": "भक्तियोग",
      "role": "supporting",
      "other_verses_in_list": [
        "2.53",
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        "12.11"
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    },
    {
      "list": "विज्ञान",
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      "other_verses_in_list": [
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        "3.41",
        "6.8",
        "7.6",
        "9.1",
        "18.42"
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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"
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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)",
    "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": [
          "vakṣyāmi: vac -> √vac",
          "avaśiṣyate: avaśiṣ -> ava-√śiṣ"
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  },
  "so_what_questions": [
    "If vijñāna is svānubhava (direct self-experience) rather than additional information, what practical conditions — in study, practice, or relationship — mark the crossing from parokṣa to aparokṣa knowledge, and how would one know the crossing has occurred?",
    "Śaṅkara and Madhusūdana both claim that knowing the Lord's tattva makes one sarvajña (all-knowing), yet the claim is not encyclopedic — what kind of completeness is meant, and what does it leave out?",
    "Rāmānuja insists Bhagavān stands vivikta (distinctly apart) from the entire cit-acit totality while still being its inner controller — how does 'part from, yet pervading' differ from Śaṅkara's Brahman that simply is everything?",
    "Madhva's entry is two sentences while Madhusūdana's runs nearly a paragraph — what does the compression of Dvaita commentary on this verse suggest about where Dvaita's theological weight actually falls?",
    "All six schools agree that after this knowledge 'nothing remains to be known' — yet each means something different by 'nothing.' What are the six different boundaries of that 'nothing,' and are any of them mutually compatible?",
    "Śrīdhara's jñāna/vijñāna gloss (śāstrīya/anubhava) is the plainest, yet it implies that scripture alone cannot fulfill the verse's promise. What role does the teacher play in completing the passage from one to the other?",
    "The verse is a promise made by Bhagavān in the first person: 'I shall tell you.' How does the identity of the speaker alter the epistemological status of what is about to be disclosed — is this testimony, revelation, or something the traditions cannot quite classify?"
  ],
  "everyday_applications": {
    "advaita": "Before opening a text or beginning a practice session, pause and notice whether you are collecting facts or moving toward svānubhava (direct seeing). If study always adds content without ever settling into stillness, treat the accumulation itself as the obstacle Śaṅkara names. The verse licenses you to stop when you arrive — not when the syllabus ends.",
    "viśiṣṭādvaita": "When you encounter any domain — a relationship, a profession, a crisis — ask: where in this is Bhagavān's vibhūti (sovereign excellence) distinctly present? Rāmānuja's vijñāna is the trained eye that sees Bhagavān as qualifiedly present in each differentiated form, not dissolved into it. Practicing this keeps wonder intact where Advaita might otherwise collapse difference prematurely.",
    "dvaita": "Maintain the felt distinction between yourself and the source of goodness you depend on. Madhva's 'mad-viṣaya jñāna' is knowledge that keeps its object distinct: when you pray, serve, or study, the awareness that Hari is genuinely other — and genuinely sovereign — prevents the ego from quietly re-absorbing what it was supposed to surrender. Dependency, honestly held, is the practice.",
    "śuddhādvaita": "Receive each moment as an avāntara-viśeṣa (specific gradation) of Kṛṣṇa's māhātmya — not as a neutral event to be managed. Vallabha's gloss frames knowing as recognizing greatness already present in the particular. Applied daily: before reacting to any situation, let the first move be recognition of what is already given by grace, rather than calculation of what is owed.",
    "bhakti": "Pair every unit of śāstrīya (scriptural/conceptual) study with a corresponding anubhava (experiential) test: where in my actual life does this teaching show up? Śrīdhara's clean split makes the gap visible — you can track which half of your practice is flourishing. If conceptual knowledge grows without corresponding experience, that gap is the next ādhyāya (lesson).",
    "advaita-bhakti": "When understanding stalls — a teaching that you know theoretically but cannot feel — name the specific obstruction: is it asaṃbhāvanā (doubt that the realization is even possible for you) or viparīta-bhāvanā (a competing conviction running beneath the surface)? Madhusūdana's framework makes the obstruction diagnosable rather than mysterious. Remove the named obstacle through vicāra (sustained inquiry), and the parokṣa already in your possession becomes aparokṣa without needing new information."
  },
  "primary_meaning": "I will teach you this knowledge along with direct experience of it, completely and without remainder; knowing this, nothing else will be left for you to know."
}