{
 "verse_id": "13.27",
 "mūla": {
  "devanāgarī": "समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् | विनश्यत्स्व् अविनश्यन्तं यः पश्यति स पश्यति",
  "iast": "samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram | vinaśyatsv avinaśyantaṃ yaḥ paśyati sa paśyati",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 27",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "lemma": "sama",
   "grammar": "accusative masculine singular noun",
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   "theme_lists": [],
   "surface_devanagari": "समम्"
  },
  {
   "surface_form": "sarveṣu",
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   "senses_attested_in_panel": [
    {
     "sense": "भूतेषु देवादिविषमाकाराद् वियुक्तं तत्र तत्र तत्तद्देहेन्द्रियमनांसि प्रति परमेश्वरत्वेन स्थितम् आत्मानं ज्ञातृत्वेन समा",
     "school": "viśiṣṭādvaita",
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   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "देवादिविषमाकाराद् वियुक्तं तत्र तत्र तत्तद्देहेन्द्रियमनांसि प्रति परमेश्वरत्वेन स्थितम् आत्मानं ज्ञातृत्वेन समानाकारं",
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   "surface_form": "tiṣṭhantam",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तिष्ठन्तम्"
  },
  {
   "surface_form": "parameśvaram",
   "lemma": "parameśvara",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परमेश्वरम्"
  },
  {
   "surface_form": "vinaśyatsu",
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   "grammar": "locative neuter plural present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विनश्यत्सु"
  },
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अ"
  },
  {
   "surface_form": "vinaśyantam",
   "lemma": "vi-√naś",
   "grammar": "accusative masculine singular present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विनश्यन्तम्"
  },
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   "surface_form": "yaḥ",
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   "theme_lists": [],
   "surface_devanagari": "यः"
  },
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     "sense": ", स पश्यति, स आत्मानं यथावद् अवस्थितं पश्यति",
     "school": "viśiṣṭādvaita",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
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     "sense": ", क्षेत्रं",
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     "sense": ", स पश्यति, स आत्मानं यथावद् अवस्थितं पश्यति",
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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_13.27",
    "anandgiri_13.27"
   ],
   "score": 0.5,
   "english_rendering": "He who sees the imperishable Parameshvara (supreme Self) abiding equally in all beings — in the moving and the unmoving alike — while the bodies perish, he alone truly sees. Shankara reads 'samam tisthantan' as the ksetrajnya whose nature is undifferentiated pure Consciousness, neither increased by its presence in a deva-body nor diminished in a blade of grass. The error corrected is adhyasa (superimposition): just as rope-snake vanishes on correct knowledge, the apparent plurality of Ishvaras collapses when the non-dual substrate is recognised. Seeing rightly ends the cycle of rebirth whose seed is that very avidya.",
   "divergence_note": "Shankara's comment on 13.27 frames the verse as the payoff of ksetra-ksetrajnya viveka: correct discrimination between the perishable field and the imperishable knower dissolves mithya-jnana, and the aspirant is not born again (na sa bhuyo 'bhijayate)."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.27",
    "vedantadeshika_13.27"
   ],
   "score": 0.5,
   "english_rendering": "He who sees the Parameshvara — who is of the same cognitive nature (jnatrtva) in all beings, unaffected by the variable bodies and senses that constitute his body — abiding equally while those bodies perish, he sees truly. Ramanuja reads 'samam' as uniformity of the Self's knowing-nature across deva, human, and plant bodies, not identity of the Self with those bodies. The Lord (antaryamin) is the real inner Self of every creature; creatures are his modes (prakara), and seeing them destroyed one must not mistake the Lord-as-inner-Self for destroyed.",
   "divergence_note": "Ramanuja's bhashya: 'tattatdehendriyanamsi prati parameshvaratvena sthitam atmanam jnatrtena samanakaram ... avinashyantam yah pashyati sa pashyati sa atmanam yathavad avastithitam pashyati.'"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.27",
    "jayatirtha_13.27"
   ],
   "score": 0.5,
   "english_rendering": "He who sees Parameshvara — Hari, eternally supreme over prakriti and purusha — abiding equally in all beings as their independent ruler while they perish, and himself never perishing, that one sees rightly. For Madhva the equality (samata) is Hari's sovereign impartiality: he governs every creature with the same transcendent authority, yet remains utterly distinct from them. The jiva who mistakes this impartial overlordship for identity commits the gravest confusion.",
   "divergence_note": "Madhva's comment on this verse is brief: 'punasch prakriti-purusha-ishvara-svarupam samyadidharma-yuktam aha' — he reads the verse as restating the nature of Ishvara characterised by the quality of equality (samata) alongside the triad of prakriti, purusha, and Ishvara."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.27"
   ],
   "score": 0.5,
   "english_rendering": "He who sees Shri Krishna — whose bliss-form (ananda-svarupa) is entirely present in every being, not diminished by the perishing of the body-vessels — and who sees the perishing bodies as lila-vessels that come and go while Krishna's presence is unbroken, he alone sees with the eye of prasada. On the Pushti path this verse is an invitation: the very sight of equal divine presence is itself a gift of grace, not an achievement of discriminative reason.",
   "divergence_note": "Vallabha's supplied commentary addresses 13.26 (yavat sanjayate...) and does not extend explicitly to 13.27 in the provided payload; this rendering is constructed from Vallabha's Shuddhadvaita principles (Brahma-sutra-bhasya, Anubhashya) and the Pushti-marga understanding of antaryami as full Krishna-presence. Bhashya anchor is INFERRED, not direct quote."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.27"
   ],
   "score": 0.5,
   "english_rendering": "The one who, amid the destruction of all transient beings, sees the Parameshvara — the imperishable Lord who abides equally, without partiality, in all — he truly sees. Sridhara reads the verse as the culmination of Sankhya discrimination (viveka) that has been unfolded from 13.1 onward: having distinguished ksetra from ksetrajnya, the aspirant now perceives the one Ishvara who is the ground of all ksetrajnyas.",
   "divergence_note": "Sridhara's supplied text elaborates 13.26 (yavat kimcid vastu utpadyate) and signals he is completing the Sankhya exposition through chapter-end. His framing that ksetra-ksetrajnya viveka leads to non-rebirth provides the logic this verse enacts. Direct quote on 13.27 itself is absent in the supplied payload; rendering anchored in his stated interpretive frame."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.27"
   ],
   "score": 0.5,
   "english_rendering": "He who sees the imperishable Parameshvara abiding equally in all beings — recognising that all apparent multiplicity is born of avidya-driven ksetra-ksetrajnya superimposition, and that the one Brahman shines through it all — he truly sees; and his bhakti for Krishna is the very form that seeing takes. Madhusudana's synthesis: the ksetra (inert, anirvachaniya, sad-asat) and the ksetrajnya (self-luminous, unattached, non-dual Consciousness) are related only by mithya-tadatmya-adhyasa born of Maya; seeing through this is jnana, but in Madhusudana's school that jnana is saturated with love for the personal Krishna who is none other than that non-dual Brahman.",
   "divergence_note": "Madhusudana's bhashya: 'yavat kimapi sattvam vasthu sanjayate sthavaram jangamam va tat sarvam ksetra-ksetrajnya-samyogad avidya-tat-karyatmakam jadam anirvachaniyam ... mithya-tadatmya-adhyasah satya-anrta-mithuni-karanatmakah' — the one who sees through this superimposition onto the equal-abiding Parameshvara, sees rightly."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
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 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 },
 "so_what_questions": [
  "If the same Parameshvara abides equally in all beings, what changes when I treat another person with contempt — is it only a social wrong, or am I also failing to see correctly?",
  "The verse says the Lord abides in perishable beings without himself perishing — does grief at someone's death contradict this vision, or can grief and clear-seeing coexist?",
  "Three schools (Advaita, Vishishtadvaita, Dvaita) agree that 'samam pashyati' is the mark of right perception but disagree sharply on what is equal — does the disagreement matter for practice, or does the practice converge regardless?",
  "If this equal-seeing is the criterion of true vision, is it achievable through ethical training alone, or does it require the prior metaphysical work of ksetra-ksetrajnya viveka that chapters 13.1-26 have built?",
  "The verse is in the third person: 'he who sees... he sees.' Why does the Gita describe the seer rather than command 'see thus'? What does that grammatical choice imply about how this vision is obtained?",
  "Sridhara and Madhusudana both note the connection between this seeing and 'na sa bhuyo abhijayate' (no rebirth) — does this mean the vision is a once-and-done event, or can it be lost and must be re-stabilised?",
  "In daily life, equal-seeing could mean indifference (same treatment for all regardless of context) or equanimity (same inner stance regardless of outcome) — which meaning does each school actually endorse, and which is more workable?"
 ],
 "everyday_applications": {
  "advaita": "When you catch yourself dividing people into those who 'deserve' your attention and those who do not, pause and ask: what is it in each person that I am actually encountering? Advaita practice here is recognising that the awareness meeting you across every relationship is the same undivided Consciousness wearing different costumes — the costume will perish, the Consciousness will not. One practical exercise: before a difficult conversation, inwardly note 'the same ksetrajnya is here' — not as a platitude but as the outcome of genuine ksetra-viveka.",
  "vishishtadvaita": "The Ramanuja application is not impersonal equanimity but active reverential service: since the Lord dwells as antaryamin in every person — including the one who wronged you — every act of service to another is literally kainkarya (service) to Bhagavan. Concretely: when you serve a colleague, a parent in decline, or a stranger in difficulty, you are not merely being kind — you are worshipping the Parameshvara who inhabits that body-mode. This reframes service from a moral duty into a liturgical act.",
  "dvaita": "Madhva's frame makes equal-seeing a corrective to both under-valuation and over-identification. You must not write off any being as beneath Hari's sovereignty (equal abiding), but you must also not confuse the beings with Hari himself (eternal distinction). Practically: hold two things simultaneously — deep respect for every person as one over whom Hari holds sovereign care, and clear-eyed recognition that no person, however beloved, is God. This is the antidote to both contempt and projection.",
  "shuddhadvaita": "On the Pushti path, the equal-seeing of this verse is received, not achieved. The practice is to open yourself to Krishna's self-disclosure in every encounter — to be available to the moment when his presence suddenly becomes obvious in the face of a child, the texture of a season, the grief in a friend's eyes. You cannot manufacture this sight; you can only remove the obstructions (self-preoccupation, the habit of using others instrumentally) so that the prasada of equal-vision can arrive.",
  "bhakti": "Sridhara's balanced reading asks you to hold discrimination and devotion together. The practical work is twofold: first, clearly distinguish what in every person is bound and perishable (the body, the conditioned personality) from what is imperishable (the presence of Ishvara as their ground); second, let that discrimination deepen your affection rather than cool it. True bhakti, on this reading, is love for the imperishable Lord seen in and through the perishable person — not in spite of their limitations but with clear eyes about what those limitations are.",
  "advaita-bhakti": "Madhusudana's synthesis means that moments of genuine love for Krishna — devotional absorption, kirtan, prayer, a flash of gratitude — are also moments of correct metaphysical seeing, not departures from it. If the non-dual samam-pashyati sounds cold and abstract, let it be approached through bhakti: the equal-presence of the Lord becomes viscerally obvious in states of deep devotional surrender, not only in dry analysis. Conversely, intellectual clarity about the ksetra-ksetrajnya distinction can deepen bhakti by clearing the distortions that make people objects of possession or fear rather than loci of the beloved Lord."
 },
 "primary_meaning": "Whoever sees the imperishable Lord abiding equally in all perishable beings, that one truly sees."
}