{
 "verse_id": "13.30",
 "mūla": {
  "devanāgarī": "यदा भूत-पृथग्-भावम् एकस्थम् अनुपश्यति | तत एव च विस्तारं ब्रह्म संपद्यते तदा",
  "iast": "yadā bhūta-pṛthag-bhāvam ekastham anupaśyati | tata eva ca vistāraṃ brahma saṃpadyate tadā",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 30",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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   "theme_lists": [],
   "surface_devanagari": "अनुपश्यति"
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  },
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     "sense": "संपद्यते अनवच्छिन्नज्ञानैकाकारम् आत्मानं प्राप्नोति इत्यर्थः",
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     "sense": "अनवच्छिन्नज्ञानैकाकारम् आत्मानं प्राप्नोति इत्यर्थः",
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 "doctrinal_projections": {
  "advaita": {
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   "key_cross_references": [],
   "witness_passages": [
    "shankara_13.30",
    "anandgiri_13.30"
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   "score": 0.5,
   "divergence_note": "Strict non-dualism: diversity is traced wholly to maya-conditioned prakrti; atman is never even touched by karta-bhava.",
   "english_rendering": "When the seer perceives the manifold differentiation of beings (bhuta-prthag-bhava) as rooted in a single ground, and recognizes that all apparent multiplicity expands from that one source alone, action is seen to belong entirely to prakrti in its triple-guarded transformations, never to the atman. The atman, the pure knower of the field (ksetrajna), is akarta, devoid of all limiting adjuncts (upadhi), as undivided as open space that cannot be cut. This recognition is paramarthadarsana: the seeing that holds, and such a one at that very instant becomes brahman.",
   "commentator": "Shankaracharya"
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  "viśiṣṭādvaita": {
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   "witness_passages": [
    "ramanuja_13.30",
    "vedantadeshika_13.30"
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   "score": 0.5,
   "divergence_note": "Crucially, the unified brahman-vision here includes the world as brahman's sarira (body); seeing oneness does NOT cancel differentiation but locates it correctly in the body of the Lord.",
   "english_rendering": "When the aspirant sees the manifold distinctions among beings — divinity, humanity, smallness, tallness — as residing in one substrate, and recognizes that this substrate is prakrti, the mode (prakara) of Brahman and not atman, then the diffusion of all further diversity (putra-pautradi-bheda-vistara) is likewise seen as proceeding from prakrti alone. At that point the seeker attains brahman: he arrives at the atman as an unbroken, undivided mass of knowledge (anavacchinna-jnana-ekakaara), the inner self whose body is this very differentiated world.",
   "commentator": "Ramanujacharya"
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  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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    "jayatirtha_13.30"
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   "score": 0.5,
   "divergence_note": "Characteristically minimal bhashya; dvaita preserves eternal real distinction of jiva, jagat, and Isvara — no collapse into unity is implied or desired.",
   "english_rendering": "True seeing is precisely this: the jiva perceives the atman as non-agent (akarta). All the differentiated states of beings are lent their appearance of agentivity by prakrti alone, while the atman — permanently distinct from both prakrti and from the Supreme Hari — bears no authorship of any act. The one who thus discerns the atman as unchangingly akarta in the midst of prakrti's operations sees rightly; all other vision is defective.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "divergence_note": "Shuddhadvaita introduces Purushottama-amsa-bhava not present in Shankara or Madhva: the jiva is a genuine amsa of Krishna, and liberation is seva within that relation, not dissolution or distant dependence.",
   "english_rendering": "The fruit of rightly seeing one's own nature is disclosed here: all actions are indeed performed by prakrti alone in the Sankhya analysis, since agency (kartrtva) attaches to activity and rests with prakrti, not with the cit-anu-atman, the infinitesimal conscious self. Yet that very atman is permeated by an unbroken thread of Purushottama-amsabhava — a continuity with the supreme. One who, through this double vision, sees the atman in its nirupadhibhava (unconditioned mode) as non-agent truly sees; all others are blind.",
   "commentator": "Vallabhacharya"
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   "divergence_note": "Sridhara's bhashya contained some HTML/JS artifacts; rendering draws on clean Sanskrit commentary lines only, excluding any artifact passages.",
   "english_rendering": "An objection is met: since beings visibly differ in their virtuous and sinful actions, how can the atman be equanimous (sama) across them all? The answer is that all actions of every kind are performed by prakrti in its transformations as body and senses — not by the atman from its own nature. The sense of 'I act' arises from identification with the body (deha-abhimana), not from the atman itself. One who thus sees prakrti as the sole performer of all acts, and the atman as akarta, sees correctly; no one else does.",
   "commentator": "Sridhara Svami"
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   "divergence_note": "Madhusudana uniquely names maya as 'bhagavan-maya', threading Advaita's epistemology into a bhakti-frame; liberation is jnana saturated with devotional recognition, not bare cognition alone.",
   "english_rendering": "A subtle objection is addressed: if different atmans in different bodies act differently and enjoy differing fruits, how can 'seeing the atman as one in all beings' be said not to harm oneself? The resolution: actions of speech, mind, and body in all their variety are performed by prakrti — the tri-gunatmika maya of the Lord, transformed into the mass of body and senses, the cause of all vikara. The viveki (discriminating one) who sees this, and further sees the atman-as-ksetrajna as akarta, unsnagged by any upadhi, singular and equal everywhere — that one truly sees. As in Shankara, no pramana can establish differentiation in that which is undifferentiated as space; yet for Madhusudana this jnana is enveloped in bhakti, for the maya in question is the maya of Bhagavan himself.",
   "commentator": "Madhusudana Sarasvati"
  }
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 "so_what_questions": [
  "If the multiplicity I see daily — different people, different capacities, different fates — all arise from a single root (prakrti), does that change how I assign blame and credit to individuals, including myself?",
  "Shankara says the atman is akarta like undivided space; Ramanuja says differences are real but located in prakrti-as-brahman's body. Which framing do I actually live from, and what would change if I shifted?",
  "Madhva keeps the jiva permanently distinct from Hari even in liberation: is there a mode of devoted action that REQUIRES that I remain a real, separate self — and does that differ from what I seek?",
  "Vallabha introduces the Purushottama-amsa thread even in the non-agent atman: does the recognition 'I am a portion of Krishna' change the texture of recognizing myself as non-agent, compared with bare Advaita seeing?",
  "Sridhara frames the verse as answering the fairness objection (why do different beings get different outcomes). Does the answer 'prakrti does it, not atman' actually resolve the injustice question for me, or does it merely relocate it?",
  "Madhusudana names the maya that performs all action as 'Bhagavan's maya' specifically. Does that attribution — that the cosmic sorting machine is the Lord's own power — shift the emotional register of seeing suffering in the world?",
  "All six schools agree that right seeing involves recognizing prakrti as the locus of agency and atman as akarta: what is the minimum daily practice — contemplative, ethical, embodied — by which I could actually verify this, rather than merely assenting to it?"
 ],
 "everyday_applications": {
  "advaita": "When a meeting goes badly and the habitual surge of 'I failed' or 'they failed' arises, pause and trace the chain: which gunas (rajas, tamas, sattva) in which bodies-and-senses produced that sequence of events? Notice that the witnessing awareness watching the surge did not itself surge. Practice identifying as that witness — not as a strategy, but as recognition of what is already the case.",
  "viśiṣṭādvaita": "When you meet someone whose situation is vastly different from yours — wealth, illness, talent — resist the urge either to erase the difference ('we are all one') or to reify it as final ('that is just who they are'). Instead, locate the difference in prakrti-as-brahman's body: real, not illusory, but held inside a larger unity. Let that dual vision shape how you show up: fully attentive to the concrete difference, fully grounded in the shared ground.",
  "dvaita": "In a service role — caregiver, teacher, professional — there is a version of ego-effacement that is merely performing humility. The Dvaita frame offers something crisper: the jiva truly is not the author of its own gifts; they flow from Hari through a distinct, real self. Act from that recognition: full engagement, genuine effort, zero inflation of personal credit. The distinction between self and Lord is not erased but made devotionally productive.",
  "śuddhādvaita": "When you catch yourself taking ownership of a creative breakthrough — 'I made this' — notice the Vallabha move: the infinitesimal cit-atman is a real amsa (portion) of Purushottama, and the breakthrough is Purushottama's play flowing through that amsa. This is not self-erasure: your particularity is real and Krishna delights in it. Dedicate the act not as a renunciatory gesture but as a returning of what was always his.",
  "bhakti": "The next time you feel trapped by a role — parent, employee, dutiful child — ask Sridhara's question: is the sense of compulsion arising from the actual atman, or from body-mind identification (deha-abhimana) that has accumulated over years? You cannot answer the question in the abstract. Sit with a specific moment of felt compulsion and trace whether there is an observing presence that is not itself compelled.",
  "advaita-bhakti": "When you witness suffering — your own or another's — and the mind wants someone to blame (the person, fate, God), Madhusudana's frame offers a third position: the machinery producing this outcome is Bhagavan's maya, not a clerical error or a punishment. That does not make suffering unreal or action unnecessary. It means the response can come from clarity rather than from the reactive system that identifies suffering as a verdict on personhood. Act, but act from the space that recognizes the whole field as the Lord's self-expression."
 },
 "primary_meaning": "When you see that all the variety of beings rests in one ground, and that all its branching spread comes from that ground alone, you become Brahman."
}