{
  "verse_id": "7.24",
  "mūla": {
    "devanāgarī": "अव्यक्तं व्यक्तिम् आपन्नं मन्यन्ते माम् अबुद्धयः | परं भावम् अजानन्तो ममाव्ययम् अनुत्तमम्",
    "iast": "avyaktaṃ vyaktim āpannaṃ manyante mām abuddhayaḥ | paraṃ bhāvam ajānanto mamāvyayam anuttamam",
    "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 24",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "avyaktam",
      "lemma": "avyakta",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अव्यक्तम्"
    },
    {
      "surface_form": "vyaktim",
      "lemma": "vyakti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आपन्नं प्रकाशं गतम् इदानीं मन्यन्ते मां नित्यप्रसिद्धमीश्वरमपि सन्तम् अबुद्धयः अविवेकिनः परं भावं परमात्मस्वरूपम् अजानन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आपन्नं प्राप्तं माम् अबुद्धयो मन्यन्ते अतो मां न श्रयन्ते न कर्मभिः आराधयन्ति च",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "व्यक्तिम्"
    },
    {
      "surface_form": "āpannam",
      "lemma": "√āpad",
      "grammar": "accusative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आपन्नम्"
    },
    {
      "surface_form": "manyante",
      "lemma": "√man",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "मां नित्यप्रसिद्धमीश्वरमपि सन्तम् अबुद्धयः अविवेकिनः परं भावं परमात्मस्वरूपम् अजानन्तः अविवेकिनः मम अव्ययं व्ययरहितम् अ",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "अतो मां न श्रयन्ते न कर्मभिः आराधयन्ति च",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "गौणदैहिकम् इत्यादौ",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "वा मानयन्ति प्राकृतं व्यक्तिमापन्नं वा मन्यन्तेऽबुद्धयोऽतः तथा मानने",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। तत्र हेतुः। मम परं भावं स्वरूपमजानन्तः। कथंभूतम्। अव्ययं नित्यम्। न विद्यत उत्तमो यस्मात्तं भावं। अतो जगद्रक्षार्थं ली",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "मामीश्वरमप्यबुद्धयो विवेकशून्याः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मन्यन्ते"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "abuddhayaḥ",
      "lemma": "abuddhi",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "अविवेकिनः परं भावं परमात्मस्वरूपम् अजानन्तः अविवेकिनः मम अव्ययं व्ययरहितम् अनुत्तमं निरतिशयं मदीयं भावमजानन्तः मन्यन्ते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्यनेन परमात्मतदवतारादिविषयश्रवणमननादिराहित्यं वैलक्षण्यज्ञापकलिङ्गदर्शनेऽपि तदूहशक्तिवैकल्यं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अबुद्धयः"
    },
    {
      "surface_form": "param",
      "lemma": "para",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परम्"
    },
    {
      "surface_form": "bhāvam",
      "lemma": "bhāva",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अव्ययम् अनुत्तमम् अजानन्तः प्राकृतराजसूनुसमानम् इतः पूर्वम् अनभिव्यक्तम् इदानीं कर्मवशाद् जन्मविशेषं प्राप्य व्यक्तिम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भावम्"
    },
    {
      "surface_form": "a",
      "lemma": "a",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अ"
    },
    {
      "surface_form": "jānantaḥ",
      "lemma": "√jñā",
      "grammar": "nominative masculine plural present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जानन्तः"
    },
    {
      "surface_form": "mama",
      "lemma": "mad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मम"
    },
    {
      "surface_form": "avyayam",
      "lemma": "avyaya",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अव्ययम्"
    },
    {
      "surface_form": "anuttamam",
      "lemma": "anuttama",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अजानन्तः प्राकृतराजसूनुसमानम् इतः पूर्वम् अनभिव्यक्तम् इदानीं कर्मवशाद् जन्मविशेषं प्राप्य व्यक्तिम् आपन्नं प्राप्तं मा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अनुत्तमम्"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "9.11",
      "type": "cross-chapter thematic parallel",
      "score": 0.9223,
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        "cosine": 0.8623,
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      "verse": "9.30",
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      "verse": "9.13",
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        "lemma_overlap": 5.6048,
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    },
    {
      "verse": "8.21",
      "type": "cross-chapter thematic parallel",
      "score": 0.8823,
      "feature_breakdown": {
        "cosine": 0.841,
        "theme_graph": 1.0,
        "vocative": 0.0,
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    {
      "verse": "9.4",
      "type": "cross-chapter thematic parallel",
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      "verse": "7.13",
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    },
    {
      "verse": "12.5",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "3.11",
      "type": "shared-vocabulary echo",
      "score": 0.8781,
      "feature_breakdown": {
        "cosine": 0.8381,
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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_7.24",
        "anandgiri_7.24"
      ],
      "score": 0.5,
      "english_rendering": "The undiscerning (abuddhayaḥ, 'those without viveka') mistake me — the eternally established Īśvara — for one who has merely moved from the unmanifest (avyaktam, 'the unillumined') into a manifest personal form (vyaktim āpannam). They do so because they fail to know my supreme nature (paraṃ bhāvam), which is the very form of the Paramātman. That nature of mine is without diminution (avyayam, 'without expenditure') and admits no superior (anuttamam) — yet viḍambana (the folly of confusing nirguṇa Brahman with a finite form) blinds them to this.",
      "divergence_note": "Śaṅkara reads avyaktam as 'aprakāśam' (unillumined) and the error as confusing the nityaprasiddha Īśvara with an entity that has merely 'undergone manifestation.' The irony he marks: even while standing as the unchanging Paramātman, Kṛṣṇa is perceived as a contingent emergence."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_7.24",
        "vedantadeshika_7.24"
      ],
      "score": 0.5,
      "english_rendering": "I, the lord of all (sarveśvaraḥ), whose essential nature and qualities (svarūpa-svabhāva) cannot be circumscribed even by speech and mind (vāṅmanasāpariccheda), have descended as the son of Vasudeva without abandoning my own nature (ajahatsvaḥ) — out of supreme compassion (paramakāruṇya) and tender love for my dependents (āśritavātsalya). Those of dull understanding (abuddhayaḥ) mistake me for an ordinary royal prince who was previously unmanifest and has now obtained a particular birth through the force of karma (karmavaśāt janmaviśeṣam). Not knowing my supreme, imperishable, unsurpassed nature (param bhāvam avyayam anuttamam), they neither seek refuge in me nor worship me through their acts.",
      "divergence_note": "Rāmānuja explicitly frames the descent as ajahatsvaḥ — Kṛṣṇa retaining all divine attributes in the avatāra. The error is not epistemic confusion about Brahman but a failure to recognise the Bhagavān who is the proper object of kainkarya (loving service)."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_7.24",
        "jayatirtha_7.24"
      ],
      "score": 0.5,
      "english_rendering": "What distinguishes you from others? He answers: I am avyaktam — free from the contingent body and such instruments (kāryadeha). Yet you appear as though possessing them, which he also addresses: I have entered into a functional body and its faculties (kāryadeham āpannam) for the sake of cosmic action. The scriptures declare — 'beyond both cause and effect, without hands or feet' (Śvetāśvatara 3.19) — and also 'they take the bliss-body of the Puruṣa as merely the conventional bodied one.' Those who do not know the true nature (yāthārthyam) of Hari are utterly deluded (vimoḥitāḥ) regarding his supreme reality.",
      "divergence_note": "Madhva anchors on the Śvetāśvatara citation to establish that Hari's avyaktatva is not Advaita's nirguṇatā but transcendence over kārya-deha. The ānanda-deha (bliss-body) is Hari's real form; mistaking it for a conventional body is the specific error."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_7.24"
      ],
      "score": 0.5,
      "english_rendering": "Because they do not know my essential greatness (matsvarūpamāhātmya), those who worship other gods — and even many who worship me — consider me as having moved from a state where my sovereignty (aiśvarya) and beauty (saundarya) were concealed (aprakaṭam) into an ordinary manifest form. Or else they regard the unformed (nirākāra) as having taken personal shape. Either way, the unintelligent (abuddhayaḥ) do not grasp that my nature is pure, eternal bliss (sadānandamātra) of inconceivable sovereignty (acintyaiśvarya) — the mode of being (paraṃ bhāvam) in which I and my portions are established in their relation (aṃśāṃśibhāva).",
      "divergence_note": "Vallabha's bhāṣya explicitly covers two types of abuddhayaḥ: those who worship other gods and, pointedly, those who wrongly understand Kṛṣṇa himself — including those who read him as nirākāra. Kṛṣṇa's concealed beauty (durvibhāvya saundarya) is the Puṣṭimārga's positive anchor."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_7.24"
      ],
      "score": 0.5,
      "english_rendering": "When the benefit of worshipping Kṛṣṇa so clearly exceeds that of worshipping other devas, why do people still not worship him? He explains: those of little understanding (alpabuddhayaḥ) see me — the one who transcends phenomenal manifestation (avyaktam, prapañcātītam) — as merely having taken on human, fish, tortoise and other forms (vyaktim manuṣyamatsyakūrmādibhāvam prāptam). They do not know my supreme nature (paraṃ svarūpam) — eternal (avyayam) and beyond which there is no superior (anuttamam). Mistaking me, the supreme Īśvara who has displayed these pure, mighty, sattva-forms to protect the world, for a being with a physically-constituted body like other devatās, the dull-minded (mandamatayaḥ) do not honour me sufficiently but instead worship other devas for quick results — and receive only finite fruits.",
      "divergence_note": "Śrīdhara's key phrase is 'jagadrakṣārthaṃ līlayā āviṣkṛta-nānā-viśuddha-ūrjita-sattva-mūrti' — the avatāra forms are not karma-born but līlā-manifested bodies of pure, intense sattva. The contrast with the karma-born body (svakarmaniirmita-bhautika-deha) of ordinary devatās is doing the main work."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_7.24"
      ],
      "score": 0.5,
      "english_rendering": "Although bhagavadbhajana yields the supreme fruit above all else, why are beings mostly turned away from Bhagavān? Kṛṣṇa gives the reason: those without discrimination (abuddhayaḥ, viveka-śūnyāḥ) regard me — who am Īśvara even while taking on the appearance of a jīva by assuming a physical body at Vasudeva's house — as merely some jīva. Or: they see me as having moved from the unmanifest (avyaktam, sarva-kāraṇam) into the many avatāra-forms of fish, tortoise and others (kārya-rūpatām prāptam). They fail to know my supreme nature as both the cause of all (sarva-kāraṇarūpam) — eternal and immutable (avyayam) — and in its nirupādhika form (without limiting adjunct), unsurpassable, the supreme bliss undivided and infinite (paramānanda-ghana, ananta). Seeing only the kārya side they mistake me for a jīva and turn instead to more familiar devatās.",
      "divergence_note": "Madhusūdana explicitly maps two levels of ignorance: sopādhika (not knowing Kṛṣṇa as the material cause of all) and nirupādhika (not knowing him as the infinite paramānanda). This double-ignorance structure is his synthesis signature — Advaita's upādhi-analysis in service of bhakti motivation."
    }
  },
  "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",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.25",
        "2.28",
        "8.18",
        "8.21",
        "9.4",
        "12.1",
        "12.3",
        "12.5",
        "13.5"
      ]
    },
    {
      "list": "परं भावम्",
      "role": "supporting",
      "other_verses_in_list": [
        "9.11"
      ]
    }
  ],
  "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": [
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "āpannam: āpad -> √āpad",
          "manyante: man -> √man",
          "jānantaḥ: jñā -> √jñā"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If Kṛṣṇa's avyaktatva means the nirguṇa Brahman for Advaita but the eternally personal Hari for Madhva, can a single Sanskrit word (avyaktam) legitimately bear both readings, or is one school's reading an imposition on the mūla?",
    "Rāmānuja and Madhva both insist the avatāra is real and undiminished — yet Vallabha adds that even many bhaktas misread Kṛṣṇa's form as nirākāra. Does Puṣṭimārga's critique of nirākāra readings apply retroactively to Advaita's framing of this verse?",
    "Śrīdhara's locus is pastoral (why do transactional worshippers not switch to Kṛṣṇa?); Madhusūdana's is soteriological (why are beings turned away from the highest fruit?). Is the difference in framing a doctrinal difference or merely a rhetorical one?",
    "The verse names abuddhayaḥ (the unawakened) as the error-makers. All six schools agree on this. But what is the cure each prescribes: jñāna (Śaṅkara), bhakti-as-kainkarya (Rāmānuja), worship-of-Hari-as-Hari (Madhva), darśana of concealed beauty (Vallabha), consistent worship without devatāntara-shopping (Śrīdhara), or the double-recognition of sopādhika and nirupādhika Brahman (Madhusūdana)?",
    "Madhva cites Śvetāśvatara Upaniṣad to substantiate the avyakta-vyakta distinction. Does this citation hold in Advaita's reading of the same Upaniṣad, or does it depend on Madhva's prior ontological commitments?",
    "Vallabha explicitly says some abuddhayaḥ mistake Kṛṣṇa's avyakta as nirākāra. Does this make 7.24 a verse that cuts against Advaita from within the bhakti tradition, not merely from the Dvaita side?",
    "The verse closes with anuttamam — 'above which nothing is higher.' Each school maps this superlative onto its highest category (Brahman-as-nirguṇa, Viśiṣṭa-Brahman, Hari-as-svātantra, Kṛṣṇa-as-sadānanda). Does the superlative itself settle the dispute, or does it merely relocate it?"
  ],
  "everyday_applications": {
    "advaita": "When you encounter a person who carries extraordinary stillness or depth and your first impulse is to categorise them by their role or appearance, you are enacting the error of this verse. The practice is viveka (discriminative recognition): pause before the habitual collapse onto the visible form and ask what is the unchanging (avyayam) beneath the presentation. Śaṅkara's daily discipline is not detachment from form but refusal to mistake form for the final word.",
    "viśiṣṭādvaita": "In any act of service — to a teacher, a parent, a community — the Viśiṣṭādvaita reading of this verse says: serve the person's real nature (param bhāvam), not the role they occupy today. A child, a colleague, a student is never merely the contingent karma-born role; they are Bhagavān's body (śarīra). The practice is to let that recognition shift the register of your service from transaction to kainkarya.",
    "dvaita": "Madhva's reading is a counsel against category-confusion: do not flatten extraordinary sovereignty into familiar boxes. When you encounter a text, a teaching, or a person that claims to be utterly distinct (svātantra), resist the reflex of assimilation. The ānanada-deha is not the conventional body; some realities are genuinely sui generis. Practically: before dismissing what seems paradoxical, ask whether your measurement tool is adequate to what is being measured.",
    "śuddhādvaita": "Vallabha's application is aesthetic and contemplative: beauty that is concealed (durvibhāvyam) is not absent. When Kṛṣṇa's flute sounds from behind ordinary events — a piece of music, an unexpected kindness, a line of verse that stops you — the Puṣṭimārga practice is to not explain it away as coincidence or personal emotion but to receive it as prasāda from the concealed sovereignty. The abuddhayaḥ explain; the bhakta receives.",
    "bhakti": "Śrīdhara's question is practical: why do we keep choosing faster, smaller returns over the highest one? This verse maps onto every place where we settle for the familiar devatā (the known reward-loop: social approval, transactional success) rather than staying with a longer, less predictable path. The practice Śrīdhara implies is consistency of refuge (āśraya): recognise the finite-fruit structure of your current choices and relocate your trust.",
    "advaita-bhakti": "Madhusūdana's double-ignorance map is the most diagnostically precise for everyday use: you can fail to recognise the ground-of-being dimension of what you are encountering (sopādhika error) and you can also fail to recognise its nirupādhika, unconditional bliss-dimension (nirupādhika error). Most confusion about whether a relationship, a vocation, or a practice is 'the real thing' involves both failures simultaneously. The synthesis practice is to hold both recognitions at once: this person / this work is a kārya-expression of sarva-kāraṇam, and also a point of access to paramānanda-ghana."
  },
  "primary_meaning": "The undiscerning mistake me, who am unmanifest, for one who has merely taken on a visible form, not knowing that my true nature is imperishable and supreme."
}