{
  "verse_id": "4.35",
  "mūla": {
    "devanāgarī": "यज् ज्ञात्वा न पुनर् मोहम् एवं यास्यसि पाण्डव | येन भूतान्य् अशेषेण द्रक्ष्यस्य् आत्मन्य् अथो मयि",
    "iast": "yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava | yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 35",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yat",
      "lemma": "yad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "jñātvā",
      "lemma": "jñā",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "यत् ज्ञानं तैः उपदिष्टं अधिगम्य प्राप्य पुनः भूयः मोहम् एवं यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "पुनः एवं देहाद्यात्माभिमानरूपं तत्कृतं ममताद्यास्पदं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्राप्य पुनर्बन्धुवधादिनिमित्तं मोहं न प्राप्स्यसि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "प्राप्य",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञात्वा"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "punar",
      "lemma": "punar",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पुनर्"
    },
    {
      "surface_form": "moham",
      "lemma": "moha",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "एवं यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मोहम्"
    },
    {
      "surface_form": "evam",
      "lemma": "evam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एवम्"
    },
    {
      "surface_form": "yāsyasi",
      "lemma": "√yā",
      "grammar": "future indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "हे पाण्डव",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "येन देवमनुष्याद्याकेरण अननुसंहितानि सर्वाणि भूतानि स्वात्मनि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। हे पाण्डव कस्मादेवं यस्मादेव ज्ञानेन भूतानि पितृपुत्रादीनि अशेषेण ब्रह्मादिस्तम्बपर्यन्तानि स्वाविद्याविजृम्भितानि आत्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यास्यसि"
    },
    {
      "surface_form": "pāṇḍava",
      "lemma": "pāṇḍava",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। किञ्च येन ज्ञानेन भूतानि अशेषेण ब्रह्मादीनि स्तम्बपर्यन्तानि द्रक्ष्यसि साक्षात् आत्मनि प्रत्यगात्मनिमत्संस्थानि इमानि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कस्मादेवं यस्मादेव ज्ञानेन भूतानि पितृपुत्रादीनि अशेषेण ब्रह्मादिस्तम्बपर्यन्तानि स्वाविद्याविजृम्भितानि आत्मनि त्वयि त",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पाण्डव"
    },
    {
      "surface_form": "yena",
      "lemma": "yad",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "येन"
    },
    {
      "surface_form": "bhūtāni",
      "lemma": "bhūta",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूतानि"
    },
    {
      "surface_form": "aśeṣeṇa",
      "lemma": "aśeṣa",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ब्रह्मादीनि स्तम्बपर्यन्तानि द्रक्ष्यसि साक्षात् आत्मनि प्रत्यगात्मनिमत्संस्थानि इमानि भूतानि इति अथो",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "द्रक्ष्यसि मत्स्वरूपसाम्यात्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "ब्रह्मादिस्तम्बपर्यन्तानि स्वाविद्याविजृम्भितानि आत्मनि त्वयि त्वंपदार्थे अथो",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अशेषेण"
    },
    {
      "surface_form": "drakṣyasi",
      "lemma": "√dṛś",
      "grammar": "future indicative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "द्रक्ष्यसि"
    },
    {
      "surface_form": "ātmani",
      "lemma": "ātman",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मनि"
    },
    {
      "surface_form": "atho",
      "lemma": "atho",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अथो"
    },
    {
      "surface_form": "mayi",
      "lemma": "mad",
      "grammar": "locative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मयि"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "2.8",
      "type": "shared-vocabulary echo",
      "score": 0.8993,
      "feature_breakdown": {
        "cosine": 0.8493,
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    {
      "verse": "7.15",
      "type": "lemma-family resonance",
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    },
    {
      "verse": "15.11",
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      "verse": "9.8",
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    },
    {
      "verse": "11.8",
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    {
      "verse": "4.9",
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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_4.35",
        "anandgiri_4.35"
      ],
      "score": 0.5,
      "english_rendering": "Having received this knowledge from the teachers — that all beings, from Brahmā down to the blade of grass (brahma-ādīni stamba-paryantāni), are seated in the innermost Self (pratyag-ātman) — you will not fall back into the delusion of kinship-grief. Further, you will see those very beings as non-separate from Vāsudeva the Supreme Lord: the identity of the knower-of-the-field with Īśvara (kṣetrajña-īśvara-aikatva), celebrated throughout all the Upaniṣads. This double vision — ātman within, Parameśvara without — dissolves the root of moha entirely.",
      "divergence_note": "Śaṅkara: 'kṣetrajñeśvaraikatvaṃ sarvopaniṣatprasiddhaṃ drakṣyasi' — identity of jīva and Īśvara as taught across the Upaniṣads is what this verse names."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.35",
        "vedantadeshika_4.35"
      ],
      "score": 0.5,
      "english_rendering": "The knowledge that ends moha is the insight that all beings — gods, humans, and the rest — when their prakṛti-entanglement is stripped away, are constituted by pure consciousness (jñāna-ekākāratā), equal among themselves and equal in their mode to the Lord. You will see all beings as the Lord's body (śarīra) in your own ātman, and then perceive that this entire purified ātma-substance attains the Lord's own nature (mat-sādharmya) — as stated at 14.2 and confirmed by Muṇḍaka 3.1.3. Equality here is not identity but parity of purified form (svarūpa-sāmya).",
      "divergence_note": "Rāmānuja: 'matsvarūpasāmyāt ca pariśuddhasya sarvasya ātmavastuno' — the purified ātma-substance attains parity with the Lord's own form; this is the specific Viśiṣṭādvaita reading of 'mayi'."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.35",
        "jayatirtha_4.35"
      ],
      "score": 0.5,
      "english_rendering": "By the knowledge through which all beings are seen as residing in Me who am the very Self (mayi ātmabhūte), the delusion born of false identification is annihilated. The vision is not non-difference but right-relationship: jīvas are known as wholly dependent upon Hari, never merging into Him. Seeing all beings in Hari means recognising that no jīva exists except as sustained by His presence — a recognition that dissolves false self-assertion without dissolving real distinction.",
      "divergence_note": "Madhva's compressed gloss: 'mayayātmabhūte sarvabhūtāni — atho tasmādeva mohanāśāt paśyasi' — from Hari as ātman of all, you see; the moha-destruction follows precisely because the vision confirms dependence, not merger."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.35"
      ],
      "score": 0.5,
      "english_rendering": "This verse announces the fruit of the Sāṅkhya-Yoga knowledge that is one in meaning (ekārtha-rūpa): all beings are cid-aṃśa (portions of consciousness) and are seen in the conscious Person (cetana puruṣa), and then in Me, Parabrahman. The qualifier 'aśeṣeṇa' extends the vision to the products of prakṛti — body and the rest — all dissolved into their cause. The individual ātman, being a portion of the aggregate Person (samaṣṭi-puruṣa), is perceived ultimately in Me; this is Puṣṭi-mārga's rapture: Kṛṣṇa is not the horizon but the substance of the entire vision.",
      "divergence_note": "Vallabha: 'tamātmānaṃ vā mayi parabrahmaṇi madaṃśabhūtatvāt samaṣṭipuruṣasya' — ātman seen in Parabrahman because it is a portion of the aggregate Person."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.35"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara identifies two ascending stages: first you see all beings — parents, children, enemies — as projections of your own avidyā (svāvidyā-racita) and so non-separate from your own ātman; then, in the next step ('atho'), you see that same ātman as non-separate from Paramātman. The moha that gripped Arjuna — grief over kinsmen — dissolves because kin are seen as self-constructed appearances, and the self itself is seen as grounded in Paramātman. Devotion here is the natural fruit of this two-stage recognition, not its precondition.",
      "divergence_note": "Śrīdhara: 'bhūtāni pitṛputrādīni svāvidyāracitāni svātmanyevābhedena drakṣyasi. atho anantaram ātmānaṃ mayi paramātmanyevābhedena' — explicit two-stage ascent from jīva-unity to Paramātman-unity."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.35"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana holds that the 'ātmani' in the verse refers to the tvaṃ-pada (the 'you') and 'mayi' to the tat-pada (the 'That'), so the verse enacts mahāvākya-realization: seeing all beings in the individual pole then in Bhagavān Vāsudeva, the adhisthāna (ground of appearance). Once Vāsudeva is directly apprehended as one's own ātman, all ignorance is destroyed and its products — the multiplicity of beings — cease to appear as other. The bhakti-inflection: it is Bhagavān who is that adhisthāna, not an impersonal Brahman, so the realization is simultaneously jñāna and devotional surrender.",
      "divergence_note": "Madhusūdana: 'mayi bhagavati vāsudeve tatpadārthe paramārthato bhedara-hite adhiṣṭhānabhūte drakṣyasi — māṃ bhagavantaṃ vāsudevam ātmatvena sākṣātkṛtya sarvājñānanāśe tatcāryāṇi bhūtāni na sthāsyanti' — Vāsudeva as the adhisthāna whose direct realization annihilates all avidyā-products."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Pāṇḍava",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "त्वम्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.33",
        "3.41",
        "4.4",
        "6.31",
        "11.3",
        "11.18",
        "11.33",
        "11.37",
        "11.38",
        "11.43",
        "13.7",
        "13.9",
        "13.10",
        "14.11",
        "17.1"
      ]
    },
    {
      "list": "पाण्डव",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "1.2",
        "1.14",
        "1.20",
        "6.2",
        "10.37",
        "11.13",
        "11.55",
        "14.22",
        "16.5"
      ]
    }
  ],
  "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": [
          "yāsyasi: yā -> √yā",
          "drakṣyasi: dṛś -> √dṛś"
        ]
      }
    ]
  },
  "so_what_questions": [
    "All six schools agree that this knowledge ends moha — but they disagree sharply on what the vision of 'beings in ātman and in Me' actually means (non-difference, svarūpa-sāmya, dependent residence, cid-aṃśa, avidyā-dissolution, or adhisthāna-recognition). Which of these accounts can survive contact with the actual phenomenology of grief — and which are purely doctrinal constructions?",
    "Śaṅkara reads 'ātmani' as pratyag-ātman and 'mayi' as Paramātman, collapsing the two. Rāmānuja reads both as distinct levels within a body-soul relation. What grammatical or Mīmāṃsā argument decides between them, given that the mūla does not itself mark the distinction?",
    "The verse promises 'you will not return to moha' (na punar moham… yāsyasi) — yet Arjuna does become despondent again at moments in later chapters. Does this promise apply to a single conversation or to a final realization? How do the schools treat this apparent counter-evidence?",
    "Śrīdhara's two-stage structure (beings in ātman → ātman in Paramātman) implies that the first stage is insufficient to end moha by itself. What is the minimum epistemic unit — the 'smallest' realization — that actually dissolves kinship-grief?",
    "Vallabha's use of 'aśeṣeṇa' to include even the body (prakṛti-kārya) in the vision is distinct from Śaṅkara's reading of the same word. Does extending the vision to material products strengthen or complicate the non-dual claim?",
    "Madhva compresses the entire verse into one line emphasizing Hari as ātmabhūta (Self of all). What is lost and what is gained philosophically by reducing the verse's two-step structure (ātmani / mayi) to a single pointer to Hari?",
    "The verse is addressed to Arjuna personally — 'you will see, you will not return to moha.' How do the schools handle the personalized, second-person address: is this a general philosophical teaching, or is it making a specific claim about Arjuna's capacity and nearness to realization at this moment?"
  ],
  "everyday_applications": {
    "advaita": "When a relationship ends or a colleague becomes an adversary, the Advaita practitioner applies Śaṅkara's 'brahma-ādīni stamba-paryantāni' — the same pratyag-ātman (inner Self) is equally present in the person you now call enemy as in the one you called friend. The practice is not to manufacture warmth but to recognize that the category 'enemy' is a superimposition on a substrate that doesn't change. The specific work is identifying the moment you shift from perceiving a person to perceiving a role, and resting briefly in the substrate before responding.",
    "viśiṣṭādvaita": "In team or family conflict, Rāmānuja's 'svarūpa-sāmya' offers a concrete frame: strip the prakṛti-entanglements (habits, fears, roles) from your mental model of the other person and ask what remains. What remains is jñāna-ekākāratā — pure capacity to know — which you also possess. This is not sentimental equality but structural: the other is the same kind of thing as you, sustained by the same Lord. The application is to pause before a confrontation and identify one attribute of the other that is independent of the conflict.",
    "dvaita": "Madhva's insistence on real difference prevents the collapse of moral accountability into non-dual excuse. In everyday terms: seeing all beings 'in Hari' does not mean outcomes are irrelevant or that persons are interchangeable. It means recognizing that your capacity to act, the other person's capacity to be harmed, and the relationship between you are all jointly held in place by the same Hari. The application is to perform the action that Hari's sustaining presence demands — repair, apology, accountability — rather than dissolving the situation into a claim of ultimate unity.",
    "śuddhādvaita": "Vallabha's 'aśeṣeṇa' — the vision extends to the body and material products — means the practitioner is not to dismiss physical suffering or material need as māyā to be transcended. The body is cid-aṃśa seen from one vantage, Kṛṣṇa-substance seen from another. In caregiving or service work, this reading yields a specific disposition: the person you serve is not a soul trapped in an inconvenient body but an integrated expression of Parabrahman. The application is to bring the same quality of attention to the physical dimension of care as to the emotional.",
    "bhakti": "Śrīdhara's phrase 'svāvidyā-racitāni' — beings as constructions of one's own avidyā — offers a daily diagnostics for projection. When a person irritates you disproportionately, the Śrīdhara-informed practice asks: what am I manufacturing here? The kin that cause grief (bandhu-vadha, in the verse's context) are partly self-constructed narratives. The first stage — seeing them in ātman — begins with recognizing the narrative layer you have built around them. The second stage — ātman in Paramātman — arrives naturally when the narrative loosens.",
    "advaita-bhakti": "Madhusūdana's 'adhisthāna' frame is directly useful in creative or professional work where output feels fragile or contingent on external validation. The objects of your work — projects, relationships, reputation — appear on a ground (adhisthāna) that is Bhagavān Vāsudeva. Recognizing that ground does not make the objects unimportant; it makes them legible as appearances that do not threaten the ground. The application: before a high-stakes presentation or conversation, briefly locate the adhisthāna — the awareness in which the situation appears — rather than drilling into the situation itself."
  },
  "primary_meaning": "Once you have this knowledge, you will never be deluded like this again, for you will see all beings without exception first in yourself, then in me."
}