{
  "verse_id": "2.17",
  "mūla": {
    "devanāgarī": "अविनाशि तु तद् विद्धि येन सर्वम् इदं ततम् | विनाशम् अव्ययस्यास्य न कश्चित् कर्तुम् अर्हति",
    "iast": "avināśi tu tad viddhi yena sarvam idaṃ tatam | vināśam avyayasyāsya na kaścit kartum arhati",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 17",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "avināśi",
      "lemma": "avināśin",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "न विनष्टुं शीलं यस्येति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति विद्धि येन आत्मतत्त्वेन चेतनेन तद्व्यतिरिक्तम् इदम् अचेतनतत्त्वं सर्वं ततं व्याप्तम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "तु इति श्लोके सर्वगतस्य नित्यत्वमुच्यते तत्प्रकृतानुपयुक्तमित्याशङ्क्य पूर्वार्धं तावत्प्रकृतोपयोगं सूचयन्व्याचष्टे किं",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "विद्धि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अविनाशि"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "विजानीहि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "येन आत्मतत्त्वेन चेतनेन तद्व्यतिरिक्तम् इदम् अचेतनतत्त्वं सर्वं ततं व्याप्तम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। किम्भूतं येन सर्वमिदं देहादि विश्वं ततं व्याप्तं असदपि विनश्यदवस्थमपि सदिति व्यवह्रियते। अव्ययस्य क्षयरहितस्यास्योपलभ्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "जानीहि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "जानीहि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "yena",
      "lemma": "yad",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "येन"
    },
    {
      "surface_form": "sarvam",
      "lemma": "sarva",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "इदं जगत् ततं व्याप्तं सदाख्येन ब्रह्मणा साकाशम् आकाशेनेव घटादयः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सर्वम्"
    },
    {
      "surface_form": "idam",
      "lemma": "idam",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इदम्"
    },
    {
      "surface_form": "tatam",
      "lemma": "√tan",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ततम्"
    },
    {
      "surface_form": "vināśam",
      "lemma": "vināśa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अदर्शनम् अभावम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विनाशम्"
    },
    {
      "surface_form": "avyayasya",
      "lemma": "avyaya",
      "grammar": "genitive neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "न व्येति उपचयापचयौ न याति इति अव्ययं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "क्षयरहितस्यास्योपलभ्यमानस्य तदुत्तरतोप्यदृश्यमानं विनाशं कर्त्तुं कश्चिज्जनः शस्त्राग्न्यादिभिश्च नार्हति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अव्ययस्य"
    },
    {
      "surface_form": "asya",
      "lemma": "idam",
      "grammar": "genitive neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अस्य"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "kaścid",
      "lemma": "kaścit",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कश्चिद्"
    },
    {
      "surface_form": "kartum",
      "lemma": "kṛ",
      "grammar": "infinitive",
      "senses_attested_in_panel": [
        {
          "sense": "अर्हति तद्व्याप्यतया तस्मात् स्थूलत्वात्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्तुम्"
    },
    {
      "surface_form": "arhati",
      "lemma": "√arh",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "तद्व्याप्यतया तस्मात् स्थूलत्वात्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अर्हति"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "3.18",
      "type": "lemma-family resonance",
      "score": 0.9262,
      "feature_breakdown": {
        "cosine": 0.8462,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 14.5976,
        "stem_prefix": 8.0
      }
    },
    {
      "verse": "6.40",
      "type": "lemma-family resonance",
      "score": 0.9172,
      "feature_breakdown": {
        "cosine": 0.8472,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 19.1237,
        "stem_prefix": 7.0
      }
    },
    {
      "verse": "18.20",
      "type": "long-distance thematic echo",
      "score": 0.8981,
      "feature_breakdown": {
        "cosine": 0.8381,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.9913,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "3.5",
      "type": "cross-chapter thematic parallel",
      "score": 0.8904,
      "feature_breakdown": {
        "cosine": 0.8304,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.7665,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "8.20",
      "type": "lemma-family resonance",
      "score": 0.8861,
      "feature_breakdown": {
        "cosine": 0.8461,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.9898,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "4.5",
      "type": "lemma-family resonance",
      "score": 0.8858,
      "feature_breakdown": {
        "cosine": 0.8158,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.5142,
        "stem_prefix": 7.0
      }
    },
    {
      "verse": "8.22",
      "type": "long-distance thematic echo",
      "score": 0.8853,
      "feature_breakdown": {
        "cosine": 0.8253,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.4942,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "14.8",
      "type": "long-distance thematic echo",
      "score": 0.8815,
      "feature_breakdown": {
        "cosine": 0.8215,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 10.5421,
        "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_2.17",
        "anandgiri_2.17"
      ],
      "score": 0.5,
      "english_rendering": "Know that as indestructible by which all this world is pervaded — Brahman named Sat permeates every object as space permeates a pot, present in each yet untouched by it. This Brahman is avyaya (undiminishing): it neither increases nor decreases, having no parts as a body has, and owning nothing that could be lost as a man loses his wealth. Therefore no one — not even Īśvara — can bring about its destruction, for no act can operate on the ātman within the ātman itself.",
      "divergence_note": "येन सर्वम् इदं जगत् ततं व्याप्तं सदाख्येन ब्रह्मणा साकाशम् आकाशेनेव घटादयः — the world is pervaded by Brahman named Sat, as pots are pervaded by space",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.17",
        "vedantadeshika_2.17"
      ],
      "score": 0.5,
      "english_rendering": "Know this ātman — the conscious reality — as indestructible: it is the very ātman by whose pervasive presence all insentient matter, everything other than itself, is sustained and spread through. Because the ātman is supremely subtle and all-pervading, nothing external to it — sword, water, fire, wind — can touch it, for every such agent destroys only by first penetrating and loosening what it attacks, and nothing can penetrate what already pervades it. The body, by contrast, is inherently destructible precisely because it is coarser than, and contained within, this all-pervading consciousness.",
      "divergence_note": "येन आत्मतत्त्वेन चेतनेन तद्व्यतिरिक्तम् इदम् अचेतनतत्त्वं सर्वं ततं व्याप्तम् — the conscious ātman pervades all insentient matter distinct from it",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.17",
        "jayatirtha_2.17"
      ],
      "score": 0.5,
      "english_rendering": "Whatever is spatially boundless is necessarily eternal — this is the rule. Know this ātman as precisely that: indestructible not merely by weapons or elements but even by curse, divine decree, or any power in the created order. It is avyaya, undiminishing, because no external agent — however potent — has jurisdiction over what is by nature infinite. The jīva (individual soul) is eternally distinct from Hari, yet eternally dependent; its indestructibility is real, not a feature of identity with Brahman.",
      "divergence_note": "यद्देशतोऽनन्तं तन्नित्यमेव — what is infinite in extent is necessarily eternal; नापि शापादिना विनाश — nor can a curse or any such agent destroy it",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.17"
      ],
      "score": 0.5,
      "english_rendering": "Know this ātman-substance as indestructible — understand it with full immediacy. It pervades this entire universe: body, world, all of it; even what appears unreal, even what appears to be in the act of perishing, is spoken of as real precisely because this indestructible reality has spread through it. No person, no weapon, no fire can produce the disappearance of what is imperishable, because that disappearance would have to land on something, and this avyaya (inexhaustible) leaves nowhere for destruction to take hold.",
      "divergence_note": "असदपि विनश्यदवस्थमपि सदिति व्यवह्रियते — even the apparently unreal and perishing is spoken of as real by virtue of being pervaded by this ātman-reality",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.17"
      ],
      "score": 0.5,
      "english_rendering": "The previous verses stated the indestructible nature of Sat in general; this verse shows it specifically. The ātman's own form is indestructible — know this — because it pervades all this: bodies and the rest, which by their nature come and go, arise and perish. The ātman pervades them not by being mixed into them but by being their witness, their sākṣin (witness-consciousness). Because no agent can produce the destruction of what is avyaya, no act of weapons or elements can reach it.",
      "divergence_note": "येन सर्वमिदमागमापायधर्मकं देहादिततं तत्साक्षित्वेन व्याप्तम् — by which all this, having the character of arising and passing away — bodies and their like — is pervaded through its witnessing presence",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.17"
      ],
      "score": 0.5,
      "english_rendering": "Know as truly indestructible that one Existence-Luminosity (sphuraṇa, self-luminous awareness) — eternal, all-pervading, free from every kind of limitation: spatial, temporal, or substantial. The entire visible world, lacking any intrinsic being or self-luminosity of its own, is pervaded by this one Luminosity through superimposition — as a rope-fragment supports the appearance of a serpent or a stream. This pure sphuraṇa cannot be delimited by any substrate, any object, or any causal condition, for no projected object can impose real boundaries on the unprojectible ground; therefore no one can bring about the destruction — meaning any form of limitation whatsoever — of this boundless, self-manifest, all-threaded Existence.",
      "divergence_note": "येन सद्रूपेण स्फुरणेनैकेन नित्येन विभुना सर्वमिदं दृश्यजातं स्वतः सत्तास्फूर्तिशून्यं ततं व्याप्तं स्वसत्तास्फूर्त्यध्यासेन रज्जुशकलेनेव सर्पधारादि — as a piece of rope appears as serpent and stream, the entire visible world, itself devoid of intrinsic being and luminosity, is pervaded by the one eternal all-pervasive Luminosity of Existence",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
  "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": "अव्यय",
      "role": "supporting",
      "other_verses_in_list": [
        "2.21",
        "4.1",
        "4.6",
        "4.13",
        "7.13",
        "7.25",
        "9.2",
        "9.13",
        "9.18",
        "11.2",
        "11.4",
        "11.18",
        "13.31",
        "14.5",
        "15.1",
        "15.5",
        "15.17"
      ]
    },
    {
      "list": "कश्चित्",
      "role": "supporting",
      "other_verses_in_list": [
        "2.29",
        "3.5"
      ]
    },
    {
      "list": "विद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "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",
        "18.20",
        "18.21"
      ]
    },
    {
      "list": "सर्वम्",
      "role": "supporting",
      "other_verses_in_list": [
        "4.33",
        "7.7",
        "7.13",
        "7.19",
        "8.22",
        "8.28",
        "10.8",
        "10.14",
        "13.13"
      ]
    }
  ],
  "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": [
          "viddhi: vid -> √vid",
          "tatam: tan -> √tan",
          "arhati: arh -> √arh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the ātman is indestructible and omnipresent, why do I feel so fragile — anxious, grieving, destabilized by loss?",
    "What is actually 'pervaded' by this indestructible reality? My body? My mind? The table in front of me? How do I think about ordinary physical objects in this light?",
    "The verse says no one can destroy this — not even God (per Śaṅkara). Does that mean the ātman is beyond Kṛṣṇa? How do the devotional schools square this?",
    "Each school parses 'yena sarvam idam tatam' (by which all this is pervaded) differently — Advaita says Brahman pervades all as Sat, Viśiṣṭādvaita says the conscious ātman pervades inert matter, Dvaita says the infinite jīva is eternal. Does it matter which reading is right, practically speaking?",
    "If the self is avyaya (undiminishing) and avināśi (indestructible), does that change how I should relate to aging, illness, or the death of someone I love?",
    "Madhusūdana says the world has no intrinsic being or luminosity of its own — it borrows both from Consciousness. Is that consistent with taking the world seriously, working in it, caring about outcomes?"
  ],
  "everyday_applications": {
    "advaita": "When you feel diminished by failure or loss — as though something essential has been taken from you — Śaṅkara's reading is a direct correction: the ātman neither gains nor loses, as space inside a pot is unaffected when the pot breaks. The practice is to notice the moment you identify with what was lost (a role, a relationship, a reputation) and ask: what is the witnessing awareness behind that loss? That awareness has not moved. Daily life becomes a continuous exercise in distinguishing the pot from the space.",
    "viśiṣṭādvaita": "Rāmānuja's reading grounds you in the body without reducing you to it. Because the ātman pervades and animates the body as its inner conscious reality, caring for your body, your relationships, and the material world is not a distraction from the spiritual — it is service to Bhagavān's own body-mode. When you feel overwhelmed by physical vulnerability, you can anchor in the recognition that you are the pervasive conscious presence, not the coarser thing being affected.",
    "dvaita": "Madhva's version gives you a specific kind of fearlessness: your soul is genuinely indestructible, not because it merges into something larger, but because it is infinite in its own right — and what is spatially boundless cannot be cornered and destroyed. In practice this means you can face opposition, cursing, institutional pressure, social erasure with the steady knowledge that the opponent simply does not have jurisdiction over what you essentially are. Dependence on Hari is not weakness; it is the acknowledgment that your indestructibility is real and derivative at once.",
    "śuddhādvaita": "Vallabha's reading collapses the sacred-secular split completely: even the apparently perishable borrows its reality from the indestructible. In everyday terms, this means the world you move through — your kitchen, your commute, your most mundane transaction — is not a distraction from Kṛṣṇa's presence but is literally sustained by it. The ordinary mood this produces is not detachment but a kind of cheerful intimacy: you are always already inside something that cannot be destroyed.",
    "bhakti": "Śrīdhara's emphasis on sākṣitva (witness-consciousness) gives modern practitioners a workable tool: when you are swept up in emotion, conflict, or compulsive action, the practice is to locate the witness — not to suppress experience, but to notice that something is watching it. That something is what this verse calls avināśi. Over time, the habit of returning to the witness-stance in ordinary life builds the stability the Gītā is prescribing for Arjuna on the battlefield.",
    "advaita-bhakti": "Madhusūdana's synthesis says that the awareness reading these words right now is the same single Luminosity that illuminates every experience — waking, dream, deep sleep — and that it is not produced by your brain or destroyed by its silence. The practical consequence: even in states of confusion, grief, or near-collapse, the light by which you know you are confused has not gone out. You can trust the witness even when you cannot trust the content of what it is witnessing. This is not consolation; it is a structural fact about consciousness that Madhusūdana argues from first principles."
  },
  "primary_meaning": "Know that as indestructible by which all this is pervaded, for no one can bring about the destruction of what is imperishable."
}