{
 "verse_id": "18.16",
 "mūla": {
  "devanāgarī": "तत्रैवं सति कर्तारमात्मानं केवलं तु यः | पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः",
  "iast": "tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ | paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 16",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "tatra",
   "lemma": "tatra",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्र"
  },
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "sati",
   "lemma": "√as",
   "grammar": "locative neuter singular present participle verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सति"
  },
  {
   "surface_form": "kartāram",
   "lemma": "kartṛ",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मानं केवलं शुद्धं तु",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्तारम्"
  },
  {
   "surface_form": "ātmānam",
   "lemma": "ātman",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मानम्"
  },
  {
   "surface_form": "kevalam",
   "lemma": "kevala",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "केवलम्"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "paśyati",
   "lemma": "dṛś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अविद्वान् कस्मात् वेदान्ताचार्योपदेशन्यायैः अकृतबुद्धित्वात् असंस्कृतबुद्धित्वात् योऽपि देहादिव्यतिरिक्तात्मवादी आत्मान",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": ", स दुर्मतिः विपरीतमतिः, अकृतबुद्धित्वात् -- अनिष्पन्नयथावस्थितवस्तुबुद्धित्वात् न पश्यति न यथावस्थितं कर्तारं पश्यति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "यः स परं विपरीतमतिः अकृतबुद्धित्वात् यथावस्थितं कर्तारं न पश्यति यतः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "शास्त्राचार्योपदेशत्यागेनासंस्कृतबुद्धित्वाद्दुर्मतिरसौ सम्यङ्न पश्यति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "न यथातत्त्वमित्यत्र को",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पश्यति"
  },
  {
   "surface_form": "akṛtabuddhi",
   "lemma": "akṛtabuddhi",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अकृतबुद्धि"
  },
  {
   "surface_form": "tvāt",
   "lemma": "tva",
   "grammar": "ablative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वात्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "paśyati",
   "lemma": "dṛś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अविद्वान् कस्मात् वेदान्ताचार्योपदेशन्यायैः अकृतबुद्धित्वात् असंस्कृतबुद्धित्वात् योऽपि देहादिव्यतिरिक्तात्मवादी आत्मान",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": ", स दुर्मतिः विपरीतमतिः, अकृतबुद्धित्वात् -- अनिष्पन्नयथावस्थितवस्तुबुद्धित्वात् न पश्यति न यथावस्थितं कर्तारं पश्यति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "यः स परं विपरीतमतिः अकृतबुद्धित्वात् यथावस्थितं कर्तारं न पश्यति यतः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "शास्त्राचार्योपदेशत्यागेनासंस्कृतबुद्धित्वाद्दुर्मतिरसौ सम्यङ्न पश्यति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "न यथातत्त्वमित्यत्र को",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पश्यति"
  },
  {
   "surface_form": "durmatiḥ",
   "lemma": "durmati",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", कुत्सिता विपरीता दुष्टा अजस्रं जननमरणप्रतिपत्तिहेतुभूता मतिः अस्य इति दुर्मतिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "विपरीतमतिः, अकृतबुद्धित्वात् -- अनिष्पन्नयथावस्थितवस्तुबुद्धित्वात् न पश्यति न यथावस्थितं कर्तारं पश्यति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दुर्मतिः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "13.29",
   "type": "cross-chapter thematic parallel",
   "score": 0.9253,
   "feature_breakdown": {
    "cosine": 0.8353,
    "theme_graph": 1.0,
    "vocative": 0.0,
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   "verse": "4.18",
   "type": "long-distance thematic echo",
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   "verse": "5.28",
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   "verse": "3.17",
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   "feature_breakdown": {
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   "verse": "5.5",
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   "score": 0.8821,
   "feature_breakdown": {
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  {
   "verse": "6.21",
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   "verse": "6.32",
   "type": "long-distance thematic echo",
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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_18.16",
    "anandgiri_18.16"
   ],
   "score": 0.5,
   "english_rendering": "Sankara reads 'kevalam atmanam kartaram pasyati' as the error of taking the pure, unqualified witness-self (saksi) to be an agent. The self is not a doer at all; action arises from the five causal factors (adhisthana, karta, karana, cesta, daiva) which are all modifications of avidya projected onto the immutable Brahman. One who identifies the ātman (self) with kartrtva (agency) — even a Samkhya-style dualist who posits a separate self beyond the body — remains akrtabuddhi (one whose discriminative intellect has not been cultivated by Vedanta-acarya instruction). Such a person is durmati (one of corrupt understanding), condemned to the cycle of birth and death just as a man with eye-disease sees multiple moons where there is only one."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.16",
    "vedantadeshika_18.16"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja holds that the jivātman is a real, distinct karta (agent), but that kartrtva is always exercised with the prior sanction (anumatipurvaka) of Paramatman who indwells and regulates every jiva. To see 'kevalam atmanam' as sole agent is to sever the jiva from its essential relation to Isvara and to misread 'yathavasthita-kartrtva' — the jiva's agency as it actually stands, namely dependent and supported. Such a viewer is viparitamati (one of inverted understanding), not because the jiva has no agency, but because he mistakes partial agency for absolute self-sufficiency. True seeing acknowledges Bhagavan as the inner controller whose sanction makes all action possible."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.16",
    "jayatirtha_18.16"
   ],
   "score": 0.5,
   "english_rendering": "Madhva's terse gloss — 'kevalam niskrıyam' — turns the verse on a precise technical point: the word 'kevala' in the verse refers not to 'pure' but to 'inactive.' Hari alone is the ultimate independent cause; the jiva is a dependent instrument whose kartrtva is real but subordinate. To call the ātman 'kevala' in the sense of 'the sole cause' is to deny the jiva's dependence on Hari and thus misread the five-factor structure. The bhāṣya for this verse is sparse; Madhva's register here is polemical rather than expository, marking the error as a category mistake about levels of causal independence."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.16"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's reading closely parallels Ramanuja on the factual structure: the five causal factors are real, Paramatman's sanction (anumatipurvaka) conditions all kartrtva, and the jiva's agency is genuine within that frame. Yet the Pustimarga inflection differs: the one who sees 'svam eva kartaram' — only himself as doer — has severed the experiential thread of Krsna's prasada (grace) that runs through every act. Such a viewer is 'param viparitamati' — supremely inverted — because he converts what should be a moment of Bhagavat-seva (service to Bhagavan) into an assertion of autonomous selfhood. Akrtabuddhi here means the intellect that has not been formed by the recognition of Krsna's pervasive authorship of all activity."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.16"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami reads the verse through a philological-devotional lens: 'kevalam nirupadhikam asangam atmanam kartaram pasyati' — one who sees the unqualified, unattached self as the agent has abandoned instruction by sastra and acarya (sastracaryopadesa-tyaga) and thus has an 'asamsktabuddhi' (uncultivated intellect). The practical point is pedagogical: the error is not merely intellectual but is rooted in the refusal of transmission. A practitioner on the bhakti path who bypasses guru-instruction falls into the same trap — treating personal volition as the engine of spiritual action rather than surrendering kartrtva to Bhagavan's design."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.16"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati offers the most architecturally elaborate reading. The ātman is 'sarvajaḍaprapancasya bhasakam sattasphurtirupam svaprakasaparamananda' — the self-luminous ground of all inert manifestation — and is utterly 'asanga' (unattached), 'akarta' (non-agent), 'advitiya' (non-dual). The five causal factors (adhisthana, etc.) are each products of avidya; their apparent agentive force is like the sun reflected in moving water appearing to tremble. One who projects 'aham eva karta' onto this witness-self commits adhyasa (superimposition), precisely as one mistakes a rope for a snake. Two sub-errors are distinguished: the body-identified person who conflates self with kartrtva, and the Naiyayika who posits a distinct non-bodily self yet still makes it a sole agent — both are akrtabuddhi, but for different reasons. Liberation requires direct realization (saksatkara) through Vedanta-vakya-vicara under a teacher, without which no amount of effort dissolves the false superimposition."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "पश्यति",
   "role": "supporting",
   "other_verses_in_list": [
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    "5.5",
    "6.30",
    "6.32",
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   ]
  },
  {
   "list": "बुद्धि",
   "role": "supporting",
   "other_verses_in_list": [
    "2.19",
    "2.39",
    "2.41",
    "2.44",
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    "2.50",
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    "5.17",
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    "7.4",
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 ],
 "audit_trail": {
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   "h": 0.0,
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  },
  "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": [
     "sati: as -> √as"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.998437Z",
    "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"
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 },
 "so_what_questions": [
  "If the ātman is not the real agent and all action flows from five co-causes, what exactly is the moral status of intention — does it belong to the agent or to the causal network?",
  "Sankara and Ramanuja agree that sole-agency attribution is an error, but disagree on whether the jiva has any real agency at all: which framing better protects against both fatalism and pride?",
  "The verse diagnoses 'akrtabuddhi' as the cause of the error — is this a cognitive failure (wrong analysis), a pedagogical failure (no teacher), or a moral failure (impure intellect blocking insight)?",
  "Madhusudana distinguishes at least two different people who make the same mistake: what does it mean that identical doctrinal errors can arise from opposite metaphysical starting points?",
  "If Madhva's reading is correct and 'kevala' means 'inactive' rather than 'pure,' does the verse become a critique of Samkhya's view of the puruṣa rather than a critique of agency-attribution per se?",
  "All six schools use this verse to warn against a particular kind of spiritual inflation — the sense that I am the author of my spiritual progress. How is this warning still available to a modern practitioner with no access to a living sampradaya?",
  "The verse says the durmati 'sees but does not see' — what is the phenomenological structure of that kind of double vision, where someone is in contact with reality but systematically misreads it?"
 ],
 "everyday_applications": {
  "advaita": "When a project succeeds or fails, notice the impulse to write 'I did this' or 'I failed this.' The Advaita instruction is not to suppress the impulse but to trace it: body did something, instruments were used, past training shaped the response, circumstances cooperated, and something beyond all these witnessed it. Practice locating each factor separately in any completed action before claiming authorship.",
  "viśiṣṭādvaita": "Before beginning any significant task, briefly acknowledge that your capacity for that task — your intelligence, energy, and the open field of circumstances — has been given rather than self-generated. This is not passivity; Ramanuja's jiva retains real agency. It is the recognition that your kartrtva (agency) is held inside a larger enabling relationship. Begin with that acknowledgment and notice whether the action then flows differently.",
  "dvaita": "When you feel the pull toward self-reliance or self-congratulation, practice the Madhva distinction: you are a real instrument, not a puppet, but you are not the independent source. This is particularly useful in high-stakes situations where the temptation is either to claim full credit or to dissolve all responsibility. Dvaita holds both: you acted, and you acted dependently.",
  "śuddhādvaita": "Vallabha's instruction shows up most clearly in creative or caregiving work. When you have done something well — raised a child through a hard day, finished a beautiful piece of writing, resolved a conflict skillfully — sit with the question of whether Krsna's grace was moving through you in that moment. Not as a rhetorical move but as an actual inquiry: was there a quality of flow, of rightness, of something larger than your planning? That recognition is the antidote to the sole-agency error.",
  "bhakti": "Sridhara's emphasis on sastra and acarya instruction translates directly: no spiritual or ethical development happens in isolation from lineage and teaching. When you find yourself making confident moral or spiritual pronouncements without having submitted those views to rigorous examination by teachers or texts, that is the akrtabuddhi pattern in action. Cultivate the habit of checking your conclusions against the tradition before acting on them.",
  "advaita-bhakti": "Madhusudana's rope-snake analogy applies to everyday self-talk: the 'I' that says 'I am anxious,' 'I succeeded,' 'I am not enough' is a superimposition on the witness-awareness that is simply present. Practice for one day treating every first-person claim as a tentative attribution rather than a fact — 'there is anxiety here' rather than 'I am anxious.' This is not dissociation; it is the beginning of the discriminative inquiry (viveka) that the verse identifies as the cure for durmati."
 },
 "primary_meaning": "Given all this, whoever still sees only himself as the doer has an unformed intellect, and that confused person does not truly see."
}