{
 "verse_id": "18.20",
 "mūla": {
  "devanāgarī": "सर्वभूतेषु येनैकं भावमव्ययमीक्षते | अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्",
  "iast": "sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate | avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 20",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "bhūteṣu",
   "lemma": "bhūta",
   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "येन ज्ञानेन एकं भावं वस्तु -- भावशब्दः वस्तुवाची, एकम् आत्मवस्तु इत्यर्थः अव्ययं न व्येति स्वात्मना स्वधर्मेण वा, कूटस्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "कर्माधिकारिषु येन ज्ञानेन एकाकारम् आत्माख्यं भावं तत्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "ब्रह्मादिस्थावरान्तेषु विभक्तेषु परस्परं व्यावृत्तेषु अविभक्तमनुस्यूतं एकमव्ययं निर्विकारं भावं परमात्मतत्त्वं येन ज्ञा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "अव्याकृतहिरण्यगर्भविराट्संज्ञेषु बीजसूक्ष्मस्थूलरूपेषु समष्टिव्यष्ट्यात्मकेषु",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भूतेषु"
  },
  {
   "surface_form": "yena",
   "lemma": "yad",
   "grammar": "instrumental neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "येन"
  },
  {
   "surface_form": "ekam",
   "lemma": "eka",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एकम्"
  },
  {
   "surface_form": "bhāvam",
   "lemma": "bhāva",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अविभक्तं प्रतिदेहं विभक्तेषु देहभेदेषु न विभक्तं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भावम्"
  },
  {
   "surface_form": "avyayam",
   "lemma": "avyaya",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्ययम्"
  },
  {
   "surface_form": "īkṣate",
   "lemma": "√īkṣ",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ईक्षते"
  },
  {
   "surface_form": "avibhaktam",
   "lemma": "avibhakta",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अविभक्तम्"
  },
  {
   "surface_form": "vibhakteṣu",
   "lemma": "vi-√bhaj",
   "grammar": "locative neuter plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "देहभेदेषु न विभक्तं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सर्वेषु भूतेषु कर्माधिकारिषु येन ज्ञानेन एकाकारम् आत्माख्यं भावं तत्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "परस्परं व्यावृत्तेषु अविभक्तमनुस्यूतं एकमव्ययं निर्विकारं भावं परमात्मतत्त्वं येन ज्ञानेनेक्षते आलोचयति तज्ज्ञानं सात्त",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "परस्परव्यावृत्तेषु नानारसेष्वव्ययमुत्पत्तिविनाशादिसर्वविक्रियाशून्यमदृश्यमविभक्तमव्यावृत्तं सर्वत्रानुस्यूतमधिष्ठानतया",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विभक्तेषु"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "jñānam",
   "lemma": "jñāna",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञानम्"
  },
  {
   "surface_form": "viddhi",
   "lemma": "√vid",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "इति।।यानि द्वैतदर्शनानि तानि असम्यग्भूतानि राजसानि तामसानि च इति न साक्षात् संसारोच्छित्तये भवन्ति --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। अतएवोक्तं श्रीमद्भागवते -- [6।16।9]एष,नित्योऽव्ययः सूक्ष्म एष सर्वाश्रयः स्वदृक् इति। अत्र सर्वाश्रय एक एवात्माऽणुर्जी",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। द्वैतदर्शनं तु राजसं तामसं च संसारकारणं न सात्त्विकमित्यभिप्रायः।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विद्धि"
  },
  {
   "surface_form": "sāttvikam",
   "lemma": "sāttvika",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सात्त्विकम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.21",
   "type": "next-verse continuation",
   "score": 0.9336,
   "feature_breakdown": {
    "cosine": 0.8636,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.5549,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "13.2",
   "type": "cross-chapter thematic parallel",
   "score": 0.9138,
   "feature_breakdown": {
    "cosine": 0.8538,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.7829,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "6.29",
   "type": "lemma-family resonance",
   "score": 0.909,
   "feature_breakdown": {
    "cosine": 0.859,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.4106,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "13.16",
   "type": "lemma-family resonance",
   "score": 0.9067,
   "feature_breakdown": {
    "cosine": 0.8567,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 17.0067,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "13.35",
   "type": "cross-chapter thematic parallel",
   "score": 0.906,
   "feature_breakdown": {
    "cosine": 0.856,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.3117,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "4.38",
   "type": "long-distance thematic echo",
   "score": 0.9038,
   "feature_breakdown": {
    "cosine": 0.8438,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.5123,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "14.8",
   "type": "cross-chapter thematic parallel",
   "score": 0.9003,
   "feature_breakdown": {
    "cosine": 0.8503,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.9517,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "14.11",
   "type": "cross-chapter thematic parallel",
   "score": 0.8997,
   "feature_breakdown": {
    "cosine": 0.8597,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.1013,
    "stem_prefix": 3.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_18.20",
    "anandgiri_18.20"
   ],
   "score": 0.5,
   "english_rendering": "That knowledge is sattvic by which one sees, in all beings from the unmanifest down to the immovable, a single imperishable reality (bhava, meaning 'substance') — the one Atman-substance that neither perishes in itself nor in its own nature, standing immutable like a pillar. That same substance is seen as undivided (avibhakta) in the divided bodies, just as space (vyoma) is uninterrupted though apparently partitioned. This is direct, correct vision (samyag-darshanam) of the non-dual Atman; all dualistic visions are imperfect, rajasic or tamasic, and cannot uproot samsara.",
   "divergence_note": "Shankara: 'ekam atma-vastu... kutastham ity-arthah... vyomavat nirantaram ity-arthah... saksat samyag-darshanam advaitAtma-vishayam sattvikam viddhi'",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.20",
    "vedantadeshika_18.20"
   ],
   "score": 0.5,
   "english_rendering": "That knowledge is sattvic by which, even among all beings differentiated as brahmin, kshatriya, brahmacharin, householder and so on — all eligible for action (karmAdhikarin) — one perceives a single-formed reality called Atman that is nonetheless undivided: just as white and long are attributes that vary, yet the Atman-form remains one, not fragmented by those distinctions. The Atman is imperishable and unchanged even in bodies that are by nature subject to change, and it is unfit to be bound by fruits of action. Seeing thus is sattvic knowledge.",
   "divergence_note": "Ramanuja: 'ekakaram atma-akhyam bhavam tatra api avibhaktam... sita-dirgha-adi-vibhaga-vat... jnana-ekakaram atmanam vibhaga-rahitam... avyayam avikritam phala-adi-sanga-anarhham'",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.20",
    "jayatirtha_18.20"
   ],
   "score": 0.5,
   "english_rendering": "That knowledge is sattvic by which one sees the one bhava — Vishnu (Vishnum) — in all beings. For Madhva, the 'one undivided reality' seen across all divided entities is explicitly Lord Vishnu himself, not a generic Atman or impersonal Brahman. The jiva is eternally distinct; what is undivided and imperishable across all differentiated forms is Hari alone, who indwells all while remaining utterly independent.",
   "divergence_note": "Madhva: 'ekam bhavam vishnum' — the entire commentary is this terse identification; the one reality is Vishnu, not an impersonal absolute",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.20"
   ],
   "score": 0.5,
   "english_rendering": "That knowledge is sattvic by which one sees, even among beings differentiated as brahmin, kshatriya and so on who are eligible for action, a single Atman-substance (atma-akhyam bhavam) with a single form — yet imperishable and unchanged (avikritam) in bodies that are by nature subject to change, unfit to be bound by fruits of action even during the time of eligibility for action. This is confirmed by the Bhagavatam (6.16.9): 'He is eternal, imperishable, subtle, the support of all, self-luminous.' Here the one Atman, atomic jiva, is imperishable — this is sattvic knowledge.",
   "divergence_note": "Vallabha cites Bhagavatam 6.16.9: 'esha nityo avyayah sukshmah esha sarva-ashrayah svadrik' — grounding the verse in Pushti-marga's scriptural corpus",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.20"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara introduces the threefold division of knowledge (jnana's sattvic etc. triplicity) with this verse. That knowledge is sattvic by which one perceives, in all beings from Brahma down to the immovable, though mutually differentiated and distinct from one another, a single undivided (anusyutam, meaning 'threaded through'), imperishable, unchanging (nirvikaram) bhava — the reality of the supreme Atman (paramatma-tattva). This is sattvic knowledge: to perceive the paramatma-tattva as the thread running through all apparent divisions.",
   "divergence_note": "Sridhara: 'avibhaktam anusyutam ekam avyayam nirvikaram bhavam paramatma-tattvam yena jnanena ikshate alochayati tat jnanam sattvikam viddhi'",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.20"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana, introducing the triplicity of jnana first as promised, marks this as the sattvic knowledge of Advaitavadins. In all beings — whether in the aggregate-subtle-gross forms named unmanifest (avyakrita), Hiranyagarbha, or Virat — what is undivided (avyavrittam), imperishable, free of all modification (sarva-vikriya-shunyam), unseen, threaded through everywhere as the substratum, and one-without-a-second (advitiyam), is the bhava of highest reality (paramArtha-satta-rupam), the self-luminous Atman of bliss. The knowledge that directly apprehends this through Vedanta-vakya-vichara (inquiry into Vedantic sentences) — that non-dual vision which negates all false plurality — is sattvic, the cause of the complete destruction of all samsara.",
   "divergence_note": "Madhusudana: 'tad advaitAtma-darshanam sattvikam sarva-samsara-uchchhitti-karanam jnanam viddhi... dvaitadarshanam tu rajasam tamasam cha samsara-karanam na sattvikam'",
   "commentator": "Madhusudana Sarasvati"
  },
  "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": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "ज्ञान",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "3.1",
    "3.2",
    "3.3",
    "3.26",
    "3.32",
    "3.33",
    "3.39",
    "3.40",
    "3.41",
    "4.6",
    "4.10",
    "4.19",
    "4.21",
    "4.23",
    "4.27",
    "4.28",
    "4.33",
    "4.34",
    "4.36",
    "4.37",
    "4.38",
    "4.39",
    "4.41",
    "4.42",
    "5.15",
    "5.16",
    "5.17",
    "6.8",
    "6.46",
    "7.2",
    "7.6",
    "7.15",
    "7.16",
    "7.17",
    "7.18",
    "7.19",
    "7.20",
    "9.1",
    "9.12",
    "9.15",
    "9.24",
    "10.4",
    "10.5",
    "10.11",
    "10.25",
    "10.38",
    "12.12",
    "12.13",
    "12.14",
    "13.2",
    "13.11",
    "13.17",
    "13.18",
    "13.35",
    "14.1",
    "14.2",
    "14.6",
    "14.8",
    "14.9",
    "14.11",
    "14.16",
    "14.17",
    "15.10",
    "15.15",
    "16.1",
    "16.4",
    "16.15",
    "18.18",
    "18.19",
    "18.21",
    "18.42",
    "18.50",
    "18.63",
    "18.70",
    "18.72"
   ]
  },
  {
   "list": "विद्धि",
   "role": "supporting",
   "other_verses_in_list": [
    "2.17",
    "3.15",
    "3.32",
    "4.13",
    "4.14",
    "4.32",
    "4.34",
    "6.2",
    "7.5",
    "7.10",
    "7.12",
    "10.24",
    "10.27",
    "10.41",
    "13.2",
    "13.19",
    "13.26",
    "14.7",
    "14.8",
    "15.12",
    "17.12",
    "18.21"
   ]
  },
  {
   "list": "सात्त्विक",
   "role": "supporting",
   "other_verses_in_list": [
    "7.12",
    "12.11",
    "14.16",
    "17.2",
    "17.4",
    "17.8",
    "17.11",
    "17.17",
    "17.20",
    "18.9",
    "18.23",
    "18.26",
    "18.30",
    "18.33",
    "18.37"
   ]
  }
 ],
 "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": [
     "īkṣate: īkṣ -> √īkṣ",
     "vibhakteṣu: vibhaj -> vi-√bhaj",
     "viddhi: vid -> √vid"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.003596Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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": [
  "When you look at a colleague, a stranger, or an adversary, what exactly do you see — their role and differentiating qualities, or the one imperishable ground underneath? What would change in how you act if you genuinely saw the latter?",
  "Madhva collapses the 'one reality' to Vishnu specifically, while Shankara holds it as impersonal Atman. Does the identity of what is 'undivided' matter for how you live, or only for metaphysics?",
  "Sridhara uses the word 'anusyuta' (threaded through) rather than 'present in.' What is the difference between a thread and a container as images for how the one relates to the many?",
  "Madhusudana says this vision is produced by Vedanta-vakya-vichara — inquiry into sentences of the Upanishads. Is transformative seeing the result of practice and inquiry, or is it a sudden recognition that cannot be produced?",
  "Ramanuja insists the Atman is undivided yet the distinctions of brahmin, kshatriya etc. are real and meaningful for karma-adhikara. How do you hold 'all are one Atman' and 'your role and duty are real' at the same time without collapsing either?",
  "All six schools agree this verse describes sattvic knowledge. What makes knowledge sattvic — the content of what is known, the mode of knowing, or the fruit it produces?",
  "Vallabha anchors the verse in Bhagavatam 6.16.9, calling the Atman 'sarva-ashrayah' (support of all). If the ground of all beings is what supports them rather than what contains them, how does that reframe your sense of your own groundedness?"
 ],
 "everyday_applications": {
  "advaita": "When you are cut off in traffic or dismissed in a meeting, pause before reacting and ask: 'Which self was just threatened — the role-body, or the one space-like awareness that cannot be divided?' The sattvic response delays reaction until you have located the undivided ground.",
  "vishishtadvaita": "In a team where people have genuinely different roles and competencies, sattvic knowledge means you see every person as a single Atman-form that is unfit to be bound by the fruits of their output — you stop treating people as interchangeable with their deliverables. Serve each in their actual role without collapsing them to it.",
  "dvaita": "When you feel resentment or favoritism arising — treating some people as 'mine' and others as 'other' — recall that the one Vishnu indwells every differentiated form equally. Your action toward any person is therefore action in Hari's presence; let that shift the quality of attention you bring.",
  "shuddhAdvaita": "Vallabha's emphasis on the jiva as atomic yet imperishable suggests a practice: when you feel small, diminished, or erased by circumstances, recognize that the subtle self (sukshma) is not touched. Smallness is not damage. The Bhagavatam's 'sarva-ashrayah' — support of all — is present in the tiny as in the vast.",
  "bhakti": "Sridhara's image of 'anusyuta' (threaded through) is a contemplative anchor. When navigating a crowd, a family gathering, or a city, silently name the thread rather than the beads — the paramatma-tattva running through every differentiated form. This shifts perception from inventory to recognition.",
  "advaita-bhakti": "Madhusudana says this vision is the cause of the complete destruction of all samsara (sarva-samsara-uchchhitti-karanam). That is a large claim for daily life: it means that every moment you re-contact non-dual vision, even briefly through Vedantic inquiry, you are not merely calmer — you are loosening the root of compulsive cycling. Treat five minutes of serious Vedanta-vakya-vichara as structural maintenance, not optional enrichment."
 },
 "primary_meaning": "That knowledge is sattvic which sees one imperishable reality, undivided, threaded through all beings however differentiated they appear."
}