{ "verse_id": "13.28", "mūla": { "devanāgarī": "समं पश्यन् हि सर्वत्र समवस्थितम् ईश्वरम् | न हिनस्त्य् आत्मनात्मानं ततो याति परां गतिम्", "iast": "samaṃ paśyan hi sarvatra samavasthitam īśvaram | na hinasty ātmanātmānaṃ tato yāti parāṃ gatim", "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 28", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "samam", "lemma": "sama", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "समम्" }, { "surface_form": "paśyan", "lemma": "dṛś", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [ { "sense": "आत्मना मनसा स्वम् आत्मानं न हिनस्ति रक्षति, संसारात् मोचयति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "पश्यन्" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "sarvatra", "lemma": "sarvatra", "grammar": "", "senses_attested_in_panel": [ { "sense": "देवादिशरीरेषु तत्तच्छेषित्वेन आधारतया नियन्तृतया", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "सर्वत्र" }, { "surface_form": "samavasthitam", "lemma": "√samavasthā", "grammar": "accusative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "समवस्थितम्" }, { "surface_form": "īśvaram", "lemma": "īśvara", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [ { "sense": "आत्मानं देवादिविषमाकारवियुक्तं ज्ञानैकाकारतया समं पश्यन् आत्मना मनसा स्वम् आत्मानं न हिनस्ति रक्षति, संसारात् मोचयति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "ईश्वरम्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "hinasti", "lemma": "√hiṃs", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हिनस्ति" }, { "surface_form": "ātmanā", "lemma": "ātman", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "मनसा स्वम् आत्मानं न हिनस्ति रक्षति, संसारात् मोचयति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "आत्मना" }, { "surface_form": "ātmānam", "lemma": "ātman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानम्" }, { "surface_form": "tatas", "lemma": "tatas", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ततस्" }, { "surface_form": "yāti", "lemma": "√yā", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "।गम्यत इति गतिः, परं गन्तव्यं यथावद् अवस्थितम् आत्मानं प्राप्नोति। देवाद्याकारयुक्ततया सर्वत्र विषमम् आत्मानं पश्यन् आत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "याति" }, { "surface_form": "parām", "lemma": "para", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पराम्" }, { "surface_form": "gatim", "lemma": "gati", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गतिम्" } ], "intertextual_panel": [ { "verse": "6.32", "type": "long-distance thematic echo", "score": 0.9572, "feature_breakdown": { "cosine": 0.854, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0659, "lemma_overlap": 17.9875, "stem_prefix": 8.0 } }, { "verse": "6.29", "type": "long-distance thematic echo", "score": 0.9477, "feature_breakdown": { "cosine": 0.8677, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.7946, "stem_prefix": 7.0 } }, { "verse": "13.32", "type": "thematic-cluster continuation", "score": 0.9477, "feature_breakdown": { "cosine": 0.8577, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 18.2307, "stem_prefix": 8.0 } }, { "verse": "12.4", "type": "cross-chapter thematic parallel", "score": 0.9247, "feature_breakdown": { "cosine": 0.8547, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.8097, "stem_prefix": 6.0 } }, { "verse": "7.18", "type": "lemma-family resonance", "score": 0.9165, "feature_breakdown": { "cosine": 0.8565, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.6387, "stem_prefix": 6.0 } }, { "verse": "6.30", "type": "long-distance thematic echo", "score": 0.9152, "feature_breakdown": { "cosine": 0.8452, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.2482, "stem_prefix": 6.0 } }, { "verse": "18.49", "type": "cross-chapter thematic parallel", "score": 0.9145, "feature_breakdown": { "cosine": 0.8645, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.3681, "stem_prefix": 4.0 } }, { "verse": "6.20", "type": "long-distance thematic echo", "score": 0.9144, "feature_breakdown": { "cosine": 0.8544, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.654, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_13.28", "anandgiri_13.28" ], "score": 0.5, "english_rendering": "Shankara reads 'samam pashyan' (seeing equally) as the recognition that the one undivided Ishvara (the Lord) stands unchanging in all beings from Brahma down to the immovable — while beings perish, the Parameshvara remains absolutely distinct, nirvishesha (without difference) and eka (one). The one who sees thus truly sees; all others, like a man with cataracts seeing multiple moons, see inverted multiplicity where only non-dual awareness exists. This samyag-darshana (right seeing) destroys the self-injury of avidya (ignorance) and conducts the seer to the supreme state — liberation is the fruit of this vision alone, not of ritual or emotion." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_13.28", "vedantadeshika_13.28" ], "score": 0.5, "english_rendering": "Ramanuja reads the verse as the jiva recognizing Ishvara as the antaryamin (inner controller) dwelling as the shesha (support and sustainer) of all bodies — from gods downward — with identical jnana-ekakarata (pure cognition form), while those bodies bear varied and unequal forms. Seeing thus, the jiva does not harm itself but is rescued — the bhava-jala-dhi (ocean of samsara) releases it. The 'para gati' (supreme goal) is reaching the jiva's own yathavad-avasthita (properly established) nature, not a mergence but a realization of Ishvara as the universal controller whose glory the equal-seeing soul now serves fully." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_13.28", "jayatirtha_13.28" ], "score": 0.5, "english_rendering": "*Samaṃ paśyan hi sarvatra samavasthitam īśvaram* — the *jīva* (individual self) who sees *Īśvara* as equally present and steadily established in all beings sees rightly, without collapsing the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter). *Na hinasty ātmanātmānam*: such a seer does not harm the self by the self — that is, does not injure the *jīva* through *adhyāsa* (superimposition) of identity between *jīva* and *Īśvara*, or between one *jīva* and another. The equality of vision (*samaṃ paśyan*) is not identity of essence but recognition of Hari as *antaryāmin* (inner controller), the *svatantra* (independently real, self-sufficient) Lord who pervades all *paratantra* (eternally dependent) *jīvas* and matter without becoming them. *Tato yāti parāṃ gatim*: from that right seeing, the *jīva* attains the *parā gati* — *mokṣa* understood as real, unbroken arrival in Vaikuṇṭha, a state of eternal *dāsa-bhāva* (servitude) to Hari, preserving *bheda* (real distinction) in its fullness. The *taratamya* (graded ontological hierarchy) among *jīvas* is not negated by equal vision; the equality is Hari's undivided sovereignty, not an erasure of the distinctions Hari himself constitutes.", "divergence_note": "Both Madhva and Jayatīrtha are silent on this verse. The reading is reconstructed directly from Dvaita *siddhānta* primitives applied to the *mūla*: *pañca-bheda* preserved under *samaṃ paśyan*, *parā gati* as Vaikuṇṭha-*sāyujya* without *abheda*, and the harm of *ātmanātmānam* glossed as the error of identity-superimposition rather than any ethical or physical self-injury.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_13.28" ], "score": 0.5, "english_rendering": "Vallabha reads three forms of the Atman here — the antaryami (inner dweller), the Purusha, and the Avyakta (unmanifest) — and focuses on the first: one who sees the Paramatman as antaryamin standing equally in all beings, even in bodies subject to the vinashah (destruction) that is the nature of sat-prakriti-karya (effects of real Prakrti), that person sees truly. This is the sugrahana (easy grasp) of Atma-darshana: Krsna's own form permeates all becoming as its very ground, and the devotee who sees this is not injured by the flux of lila but rests in prasada (grace-given vision)." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_13.28" ], "score": 0.5, "english_rendering": "Shridhara reads the verse as the corrective to avidya-born samsara: the paramAtman standing sama (equally, without distinction) as sat-rupa (being-nature) in all sthavara-jangama (stationary and moving) beings, and simultaneously avinaashyanta (imperishable) within those very vinaShyat (perishing) forms — this double seeing is samyag-darshana (right vision). The one who sees both the sameness and the imperishability truly sees; others do not. This vision, born of viveka (discernment), is both the devotional path's ground and its fruit — the 'para gati' is the divine state that follows naturally from seeing Bhagavan's equal presence everywhere." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_13.28" ], "score": 0.5, "english_rendering": "Madhusudana reads the verse as the unfolding of 'ya evam vetti' from the earlier verse — who truly knows the Purusha. The jagat appears vishameShu (unequal), chanchaleShu (unstable), badhya-badhaka (mutually obstructing), like gandharva-nagara (a city of gandharvas, a mirage city) — yet the Parameshvara stands sama (equally), eka-rupa (one form), aparinAmamana (unchanging), in every body. The one who sees thus with shastra-chakshuSha (the eye of scripture) sees as a waking man dissolves a dream — the ajnani sees a serpent where only rope exists. From this seeing follows the destruction of avidya and its kArya-samsAra (causal samsara); the supreme state is not separate from this vision." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "ततो याति परां गतिम्", "role": "supporting", "other_verses_in_list": [ "6.45", "16.22" ] }, { "list": "पश्यन्", "role": "supporting", "other_verses_in_list": [ "1.38", "3.20", "5.8", "5.9", "6.20", "13.24", "15.10", "15.11" ] }, { "list": "सर्वत्र", "role": "supporting", "other_verses_in_list": [ "2.57", "6.29", "6.30", "6.32", "9.6", "12.3", "12.4", "13.32", "18.49" ] } ], "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": [ "samavasthitam: samavasthā -> √samavasthā", "hinasti: hiṃs -> √hiṃs", "yāti: yā -> √yā" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.896828Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 4, "substitution": "? -> ,", "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.", "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx" } ] }, "so_what_questions": [ "What is the practical difference between 'seeing the Ishvara equally' as an intellectual proposition versus as a lived perceptual shift — and how would you test in yourself which you are doing?", "The verse says the one who sees this does not injure the self by the self (na hinasty atmana atmanam) — what forms of self-injury does non-equal-seeing actually produce in ordinary life, and which of those do you recognize in yourself?", "Shankara distinguishes true seeing from inverted seeing by the cataract-and-moon analogy: both people are 'looking,' only one is seeing. What would it mean for your current understanding to be the cataract version?", "Ramanuja's Ishvara is the antaryamin who sustains and controls from within — if that is literally true of every person you encounter today, how does that change what 'conflict' or 'disappointment' with another person means?", "The 'para gati' (supreme destination) is named as the fruit of this equal vision — is the vision itself the path, or is it the destination? Does the verse allow you to separate the seeing from the arriving?", "If Madhusudana is right that the unequal, unstable world is like gandharva-nagara (a mirage city) — not unreal but structurally illusory — what is the minimum change in your daily orientation that this analogy demands?", "Vallabha focuses on the antaryamin form as the 'easy grasp' — does your spiritual practice have an equivalent entry point that makes an otherwise abstract teaching graspable? What is it, and is it working?" ], "everyday_applications": { "advaita": "When a colleague's failure or a stranger's misfortune provokes contempt or relief, pause: Shankara's samyag-darshana asks whether you are seeing the one undivided Ishvara in them or the cataract-multiplied persons your avidya has fabricated. The test is internal — contempt and relief are symptoms of inverted vision.", "vishishtadvaita": "Ramanuja's antaryamin reading makes a practical demand: before a difficult conversation, recognize that Ishvara is literally the inner controller of the person in front of you. This is not metaphor for Ramanuja — it changes the grammar of the encounter from adversarial to an exchange between two bodies of the same shesha-sheshine (owned-owner) relation.", "dvaita": "Madhva's framework insists that the jiva never becomes Hari — the equal seeing is not merger but recognition of Hari's sovereign presence in all. Practically: devotion to Hari does not dissolve your individual responsibility or accountability; the dasa (servant) serves more precisely, not less, because the distinction is preserved.", "shuddhadvait": "Vallabha's prasada orientation means the equal-seeing is not an achievement you construct but a grace Krsna extends when you stop obstructing. The everyday application is surrender of the habit of sorting beings into useful and useless, pleasant and unpleasant — that sorting is the obstruction Vallabha's pusti-marga (path of nourishment) dissolves.", "bhakti": "Shridhara's double seeing — sama in nature, avinaashyant in substance — gives a practical handle on grief: the body of a person you love is vinaShyat (perishing) by nature, but the sat-rupa (being-nature) of the Parameshvara in them is not. The practice is not suppression of grief but its honest reframing through viveka (discernment).", "advaita-bhakti": "Madhusudana's waking-from-dream image makes the application immediate: you are not asked to destroy the world but to stop taking it for what it is not. Today, one thing you are treating as stable, permanent, or necessary for your wellbeing — name it, and ask whether the shastra-chakshuSha (scriptural eye) would call it gandharva-nagara." }, "primary_meaning": "When you see the same Lord standing equally in all beings, you stop harming yourself, and from that seeing you reach the highest goal." }