{
 "verse_id": "15.19",
 "mūla": {
  "devanāgarī": "यो माम् एवम् असंमूढो जानाति पुरुषोत्तमम् | स सर्व-विद् भजति मां सर्व-भावेन भारत",
  "iast": "yo mām evam asaṃmūḍho jānāti puruṣottamam | sa sarva-vid bhajati māṃ sarva-bhāvena bhārata",
  "chapter_position": "Chapter 15 (Puruṣottama-Yoga (The Yoga of the Supreme Person)), verse 19",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "asaṃmūḍhaḥ",
   "lemma": "asaṃmūḍha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "असंमूढः"
  },
  {
   "surface_form": "jānāti",
   "lemma": "jñā",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अयम् अहम् अस्मि इति पुरुषोत्तमं सः सर्ववित् सर्वात्मना सर्वं वेत्तीति सर्वज्ञः सर्वभूतस्थं भजति मां सर्वभावेन सर्वात्मत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", क्षराक्षरपुरुषाभ्याम् अव्ययस्वभावतया व्यापनभरणैश्वर्यादियोगेन",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "स सर्ववित् एकविज्ञानेन सर्वविज्ञानात्सर्वात्मभावेन मां भजति सेवत इति मार्गान्तराद्वैलक्षण्यं दर्शितम्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "स सर्वभावेन सर्वप्रकारेण मामेव भजति ततः सर्ववित् सर्वज्ञो भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "जानाति"
  },
  {
   "surface_form": "puruṣottamam",
   "lemma": "puruṣottama",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुरुषोत्तमम्"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "vid",
   "lemma": "vid",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विद्"
  },
  {
   "surface_form": "bhajati",
   "lemma": "√bhaj",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "मां सर्वभावेन सर्वात्मतया",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "मां सर्वभावेन ये",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "सेवत इति मार्गान्तराद्वैलक्षण्यं दर्शितम्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "ततः सर्ववित् सर्वज्ञो भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सेवते सर्ववित् मां सर्वात्मानं वेत्तीति स",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
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   "theme_lists": [],
   "surface_devanagari": "भजति"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "bhāvena",
   "lemma": "bhāva",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भावेन"
  },
  {
   "surface_form": "bhārata",
   "lemma": "bhārata",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "।।अस्मिन् अध्याये भगवत्तत्त्वज्ञानं मोक्षफलम् उक्त्वा, अथ इदानीं तत् स्तौति --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", अतो यदुक्तंमां",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भारत"
  }
 ],
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   "feature_breakdown": {
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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_15.19",
    "anandgiri_15.19"
   ],
   "score": 0.5,
   "english_rendering": "Whoever, free from confusion (asammūḍhaḥ), knows Me — the Lord bearing the qualities described — as the Highest Person (puruṣottama) in the manner stated, knowing 'this is what I am,' that one is omniscient (sarva-vid), for knowing the Self of all things is knowing all. Such a one worships Me with one's whole being (sarva-bhāvena), meaning through the mode of universal selfhood. Shankara closes the chapter: having taught knowledge of Brahman-as-Bhagavān as the fruit of liberation, he now praises that knowledge.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_15.19",
    "vedantadeshika_15.19"
   ],
   "score": 0.5,
   "english_rendering": "One who knows Me as Puruṣottama, categorically unlike (visajātīya) both the perishable (kṣara) and the imperishable (akṣara) persons — in respect of My imperishable nature and My lordship of pervasion (vyāpana) and sustenance (bharaṇa) — that one is truly all-knowing (sarva-vid), for they know everything that must be known as the means to attaining Me. They worship Me in every mode (sarva-bhāvena) through all the forms of devotional service (bhajana-prakārāḥ) that lead to My attainment, and this twofold knowing-and-serving pleases Me fully.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_15.19",
    "jayatirtha_15.19"
   ],
   "score": 0.5,
   "english_rendering": "Madhva left no direct commentary on this verse. From Dvaita first principles: one who, undeluded (asammūḍhaḥ), knows Hari as Puruṣottama — eternally supreme, categorically distinct from all jīvas and matter — is called all-knowing not in the sense of absolute omniscience (which belongs to Hari alone) but in the sense of knowing what is most worth knowing. Such a one serves (bhajati) with total being (sarva-bhāvena), the word 'serves' marking the jīva's inalienable dependence (pāratantrya) before the ever-independent Lord.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_15.19"
   ],
   "score": 0.5,
   "english_rendering": "Because I am of this supreme nature — the Puruṣottama, the utterly excellent — therefore one who possesses true knowledge (saj-jñāna) is omniscient through a single realization, for knowing Kṛṣṇa as the unborn, beginningless Puruṣottama is knowing all. Vallabha marks the path's distinctiveness: that one serves Me with universal being (sarva-bhāvena), free from demonic confusion (asuratva) which is identified with bewilderment itself. The nibandha teaching confirms: 'If a jñānī worships Kṛṣṇa, none is higher.'",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_15.19"
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   "score": 0.5,
   "english_rendering": "Shridhara Svami states the fruit (phala) for one who knows the Lord as described: whoever, with a settled and unconfused intellect (niścita-matiḥ), knows Me as Puruṣottama in the manner spoken — that one serves Me alone in every mode (sarva-bhāvena) and thereby becomes omniscient (sarva-vid). The sequence is deliberate: the completeness of bhajana follows from the completeness of knowing; there is no partial devotion from complete knowledge.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_15.19"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudan frames the verse as the fruit of knowing the etymological self-disclosure (nāma-nirvacanam) of Puruṣottama elaborated in prior verses: whoever, freed from the confusion of taking Kṛṣṇa to be merely a man (manuṣya eva ayaṃ kaścit kṛṣṇa), knows Him as Lord (Īśvara) without delusion — that one worships with the devotional yoga of love (prema-lakṣaṇena bhakti-yogena), all-knowing because one knows Me as the Self of all. He confirms cross-verse consistency: this explains how one transcends the guṇas toward Brahman, and how 'I am the foundation of Brahman.'",
   "commentator": "Madhusudan Sarasvati"
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "Bhārata",
   "preceding_question": "",
   "following_response": ""
  }
 },
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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 knowing Puruṣottama makes one sarva-vid (all-knowing), what precisely is the 'all' that is known — and what remains unknown?",
  "Shankara equates knowing Puruṣottama with knowing the Self of all; Ramanuja equates it with knowing the means to attaining Bhagavan: are these two different epistemologies or two descriptions of the same threshold?",
  "The verse makes asammūḍhaḥ (freedom from delusion) the precondition of knowing: is this a moral qualification, a cognitive achievement, or a gift of grace — and does the answer differ across the six schools?",
  "Sarva-bhāvena (with all being) follows sarva-vid (all-knowing): does bhajana here name a consequence of jñāna or does it name something non-reducible to jñāna?",
  "Madhva's school must explain why utter dependence (pāratantrya) on the Lord is described as all-knowing — is knowledge itself a borrowed attribute in Dvaita?",
  "The verse ends with the address 'Bharata' (Arjuna as scion of Bharata): why here, at the close of the puruṣottama-yoga, and what does the lineage invocation signal about who can receive this knowledge?",
  "Madhusudan cites two confirming verses (guṇas transcended, Brahman's foundation): is this a synthesis of Advaita and Bhakti or does it reveal that the synthesis was already present in the Gita's structure?"
 ],
 "everyday_applications": {
  "advaita": "When a practitioner stops relating to their own mind as 'my private possession' and begins to see it as one local expression of the single Consciousness, the obsessive protection of reputation, preference, and viewpoint relaxes naturally — that relaxation is the daily texture of asammūḍha in Shankara's sense.",
  "viśiṣṭādvaita": "In Ramanuja's reading, learning a skill or taking on a role 'for Bhagavan's service' is not a motivational trick but an ontological claim: the skill and the one who holds it are both modes (prakāra) of the Lord, so whole-hearted application (sarva-bhāvena) is the most accurate possible description of what the self is doing.",
  "dvaita": "Dvaita practice asks the devotee to hold two things simultaneously each day: full effort and zero authorship. The one who knows Hari as Puruṣottama does not relax effort — there is no 'Hari will handle it' quietism — but attributes outcome entirely to His independent will, because pāratantrya is not passivity but lucid participation.",
  "śuddhādvaita": "Vallabha's path locates the transformation at the moment of recognition: if Kṛṣṇa is truly seen as the beginningless Puruṣottama and not as one option among many spiritual paths, then nothing in daily life remains outside His lila. The practitioner does not 'dedicate' actions one by one but inhabits a world that is already entirely His.",
  "bhakti": "Shridhara's framing makes settled conviction (niścita-mati) the hinge: vague spiritual sympathy produces partial devotion; precise, unambiguous knowing of who is being worshipped produces whole-being service. The practical implication is that clarity of understanding and depth of devotion reinforce each other — studying bhāṣya is itself a devotional act.",
  "advaita-bhakti": "Madhusudan's synthesis means that the encounter with an extraordinary person, text, or moment of beauty need not be routed through the question 'Is this Brahman or Bhagavan?' — both recognitions converge in the act of loving attention. Prema-lakṣaṇa bhakti is the phenomenology of non-dual knowing when it becomes relational."
 },
 "primary_meaning": "Whoever knows me without confusion as the Highest Person truly knows all there is to know and worships me with their whole being, Arjuna."
}