{ "verse_id": "7.26", "mūla": { "devanāgarī": "वेदाहं समतीतानि वर्तमानानि चार्जुन | भविष्याणि च भूतानि मां तु वेद न कश्चन", "iast": "vedāhaṃ samatītāni vartamānāni cārjuna | bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana", "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 26", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "veda", "lemma": "√vid", "grammar": "past indicative red 1st person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वेद" }, { "surface_form": "aham", "lemma": "mad", "grammar": "nominative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अहम्" }, { "surface_form": "samatītāni", "lemma": "sam-√atī", "grammar": "accusative neuter plural participle noun", "senses_attested_in_panel": [ { "sense": "समतिक्रान्तानि भूतानि वर्तमानानि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विनष्टानि वर्तमानानि भावीनि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "चिरविनष्टानि वर्तमानानि", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "समतीतानि" }, { "surface_form": "vartamānāni", "lemma": "√vṛt", "grammar": "accusative neuter plural present participle verb", "senses_attested_in_panel": [ { "sense": "च अर्जुन भविष्याणि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अनागतानि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "भावीनि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "च भविष्याणि च", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "वर्तमानानि" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "arjuna", "lemma": "arjuna", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अर्जुन" }, { "surface_form": "bhaviṣyāṇi", "lemma": "bhaviṣya", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [ { "sense": "च भूतानि वेद अहम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "च। एवं कालत्रयवर्तीनि भूतानि स्थावरजङ्गमानि सर्वाणि वेद जानामि। हे अर्जुन अतोऽहं सर्वज्ञः परमेश्वर इत्यत्र नास्ति संशय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भविष्याणि" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "bhūtāni", "lemma": "bhūta", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [ { "sense": "वर्तमानानि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अहं वेद जानामि मां तु वेद न कश्चन", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "जानामि", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "स्थावरजंगमानि सर्वाण्यहं वेद जानामि मायाश्रयत्वान्मम तस्याः स्वाश्रयव्यामोहकत्वाभावादिति प्रसिद्धम्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स्थावरजङ्गमानि सर्वाणि वेद जानामि", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भूतानि" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "veda", "lemma": "√vid", "grammar": "past indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वेद" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "kaścana", "lemma": "kaścana", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "मद्भक्तं मच्छरणम् एकं मुक्त्वा मत्तत्त्ववेदनाभावादेव न मां भजते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। मया अनुसन्धीयमानेषु कालत्रयवर्तिषु भूतेषु माम् एवंविधं वासुदेवं सर्वसमाश्रयणीयतया अवतीर्णं विदित्वा माम् एव समाश्रयम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "इति पुनरुक्तमित्यत आह न कश्चने ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "न जानाति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "कोऽपि मदनुग्रहभाजनं मद्भक्तं विना न वेद मन्मायामोहितत्वात्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कश्चन" } ], "intertextual_panel": [ { "verse": "4.5", "type": "cross-chapter thematic parallel", "score": 0.9168, "feature_breakdown": { "cosine": 0.8368, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.2181, "stem_prefix": 6.0 } }, { "verse": "7.12", "type": "lemma-family resonance", "score": 0.8917, "feature_breakdown": { "cosine": 0.8317, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.6236, "stem_prefix": 6.0 } }, { "verse": "8.16", "type": "lemma-family resonance", "score": 0.8889, "feature_breakdown": { "cosine": 0.8389, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.1491, "stem_prefix": 5.0 } }, { "verse": "4.9", "type": "lemma-family resonance", "score": 0.8851, "feature_breakdown": { "cosine": 0.8251, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.2181, "stem_prefix": 6.0 } }, { "verse": "2.12", "type": "lemma-family resonance", "score": 0.8842, "feature_breakdown": { "cosine": 0.8342, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.6417, "stem_prefix": 5.0 } }, { "verse": "9.29", "type": "lemma-family resonance", "score": 0.8828, "feature_breakdown": { "cosine": 0.8228, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.5824, "stem_prefix": 6.0 } }, { "verse": "9.4", "type": "lemma-family resonance", "score": 0.8825, "feature_breakdown": { "cosine": 0.8325, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.7749, "stem_prefix": 5.0 } }, { "verse": "9.5", "type": "shared-vocabulary echo", "score": 0.8822, "feature_breakdown": { "cosine": 0.8422, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.3163, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_7.26", "anandgiri_7.26" ], "score": 0.5, "english_rendering": "I know all beings — those that have perished, those present now, and those yet to arise — across all three times; but no one knows Me in truth. This asymmetry is not accidental: those bound by māyā (illusion) lack the very instrument by which My essential nature could be known. Śaṅkara's bhāṣya makes the pivot explicit — the verse functions as a bridge, raising the implied question: what obstruction keeps all arising beings from knowing Me?" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_7.26", "vedantadeshika_7.26" ], "score": 0.5, "english_rendering": "I, Vāsudeva, comprehend all beings standing in past, present, and future time as objects of My constant contemplation (anusandhāna); yet among those very beings who might know Me — the One who has descended as the universal refuge — not a single one takes shelter. Rāmānuja reads the verse as a lament: omniscience here illuminates the tragedy that intimate knowledge of the Lord, sufficient to motivate śaraṇāgati (surrender), is almost universally absent, making the jñānī devotee supremely rare." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_7.26", "jayatirtha_7.26" ], "score": 0.5, "english_rendering": "Kṛṣṇa declares: māyā does not bind Me — I know all that has passed and all that will come — whereas no one, however mighty, knows Me through his own capacity. Madhva's terse gloss concentrates the entire verse into a single polemical point: the jīva's (individual self's) incapacity is absolute and intrinsic, not merely contingent; even the most powerful being cannot transcend this limit by self-effort, reinforcing the dvaita (dualist) axiom that Hari's independence is categorically different from any conditioned existence." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_7.26" ], "score": 0.5, "english_rendering": "Kṛṣṇa reveals His sarvottamatva (supreme excellence) through unobstructed, ever-luminous jñāna-śakti (power of knowledge): He knows all three-time-standing beings completely, while not one being knows Him as Vāsudeva, the one who descended to grant universal liberation. Vallabha follows Rāmānuja closely but reframes the rarity in prasāda (grace) terms: the bhagavān-mārgīya jñānī who does know is not one who arrived through his own effort but one upon whom Kṛṣṇa's sovereign grace has been bestowed — making such knowledge a pure gift of līlā." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_7.26" ], "score": 0.5, "english_rendering": "Kṛṣṇa knows all three-time-standing beings — moveable and immovable — because māyā, though under His shelter, cannot delude its own sovereign; it only deludes others, never its own āśraya (support). No being knows Him because all are deluded by His māyā. Śrīdhara grounds the asymmetry in a principle he calls publicly well-known: māyā is subservient to its own āśraya and bewildering to all others — a clean causal account that explains both omniscience and universal non-recognition without appeal to devotional categories alone." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_7.26" ], "score": 0.5, "english_rendering": "Because māyā is entirely under My control and My own jñāna (knowledge) is unobstructed, I, the all-knowing Parameśvara, know all past, present, and future beings — moveable and immoveable — without exception; yet no one, bewildered by that very māyā I wield, knows Me, except the one whom I have made a recipient of My grace (mad-bhakta). Madhusūdana synthesizes both strands: the grammatical particle tu ('but') in 'māṃ tu' signals not mere contrast but the radical obstruction of jñāna itself, and the exemption clause — 'except My devotee' — is where Advaita and bhakti fully converge." } }, "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": "कश्चन", "role": "supporting", "other_verses_in_list": [ "3.18", "5.15", "6.2", "8.27" ] } ], "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": [ "veda: vid -> √vid", "samatītāni: samatī -> sam-√atī", "vartamānāni: vṛt -> √vṛt", "veda: vid -> √vid" ] } ] }, "so_what_questions": [ "If Kṛṣṇa knows all three-time-standing beings but no being knows Him, what does that asymmetry imply about the direction in which liberation must move — is it a movement of the jīva toward Brahman, or a movement of grace toward the jīva?", "Śaṅkara reads the verse as a bridge to the next question about the obstruction to self-knowledge; Rāmānuja reads it as a lament about missed refuge — what is at stake in choosing one framing over the other for how we understand spiritual ignorance?", "Madhva insists no being, however powerful, can know Kṛṣṇa by self-effort — does this make māyā an ontological condition or a relational one, and how does that distinction affect the possibility of jñāna at all?", "Śrīdhara names the operative principle: māyā cannot delude its own āśraya (ground of support) — what does it mean to make the Lord the āśraya of māyā rather than a victim of it, and what implications follow for human attempts at self-liberation?", "Madhusūdana identifies the particle tu as marking a 'radical obstruction of jñāna' — how much doctrinal weight can a single grammatical particle bear, and is this a case of over-reading or of Sanskrit precision doing legitimate philosophical work?", "All six commentators agree on the fact of universal non-recognition, but differ on whether the solution is jñāna, bhakti, or grace — can a single verse simultaneously authorize all three paths, or does Sūtrakṛt's polysemy-preservation require us to hold them in genuine tension?", "The verse places omniscience and unknowability in the same breath — is Kṛṣṇa's unknowability a limitation analogous to human ignorance, or is it a feature of His nature that cannot be dissolved even by correct understanding?" ], "everyday_applications": { "advaita": "When you feel that others constantly misread or misunderstand you, pause before correcting them: the asymmetry between knowing and being known is not a failure of communication but a structural feature of conditioned perception. Practice recognizing the moment when you are certain you understand a situation fully — Śaṅkara's verse-bridge invites the immediate counter-question: what is the obstruction in me that might be preventing accurate seeing? Svadhyāya (self-study) begins exactly there.", "viśiṣṭādvaita": "When someone offers you consistent care or protection and you remain indifferent — absorbed in your own concerns — Rāmānuja's reading makes that indifference visible as a direct analogue to the universal failure to take shelter. The everyday practice is deliberate noticing: who in your life holds you in their field of anusandhāna (constant remembrance) without requiring acknowledgment? Name them, and consciously turn toward that relationship at least once per day.", "dvaita": "Competence and power in one domain reliably produce the illusion that self-reliance will carry into every domain. Madhva's point — that even the most capable being cannot know Kṛṣṇa by his own sāmarthya (capacity) — translates directly: identify the one area of your work or relationships where you habitually refuse help on the grounds that you are the most qualified. That is precisely where dependence needs to be consciously cultivated.", "śuddhādvaita": "Vallabha's insistence that the rare jñānī is one upon whom grace descends, not one who earned it, reframes achievement itself. When something unexpectedly goes well — a conversation, a project, a relationship — resist the reflex to attribute it entirely to your own skill. Practice naming one element in each success that was genuinely not in your control; this is not false modesty but training in recognizing prasāda (grace) as a real category distinct from earned outcomes.", "bhakti": "Śrīdhara's principle — that māyā never deludes its own āśraya — points toward a concrete test: what are you currently the āśraya (ground) of? The projects, relationships, and identities you hold as foundations are not objects of your confusion but sources of it. Holding something as a foundation makes it invisible to examination. The practice is periodically surfacing your own unexamined āśrayas and asking whether they are genuinely load-bearing or merely habitual.", "advaita-bhakti": "Madhusūdana's tu — the grammatical marker of 'radical obstruction' — points to the moments in daily life where understanding is blocked not by lack of information but by something structural. When you find yourself saying 'I know all the facts but I still can't see clearly,' that tu-moment is the signal: the obstruction is not cognitive but relational. The synthesis prescription is to actively seek the one person or practice that functions as mad-bhakta-exemption in your life — the relationship or discipline that has historically dissolved your persistent blind spots." }, "primary_meaning": "Krishna says: I know every being across past, present, and future, but not one of them knows Me, because my own māyā holds them in delusion." }