{
  "verse_id": "5.18",
  "mūla": {
    "devanāgarī": "विद्या-विनय-संपन्ने ब्राह्मणे गवि हस्तिनि | शुनि चैव श्वपाके च पण्डिताः सम-दर्शिनः",
    "iast": "vidyā-vinaya-saṃpanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 18",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "vidyā",
      "lemma": "vidyā",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "वेदार्थविज्ञानमित्यङ्गीकृत्य विनय व्याचष्टे विनय इति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "वेदार्थपरिज्ञानं ब्रह्मविद्या वा विनयो निरहंकारत्वम् अनौद्धृत्यमिति यावत्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्या"
    },
    {
      "surface_form": "vinaya",
      "lemma": "vinaya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "व्याचष्टे विनय इति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विनय"
    },
    {
      "surface_form": "saṃpanne",
      "lemma": "sam-√pad",
      "grammar": "locative masculine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "ब्रह्मविदि विनीते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "संपन्ने"
    },
    {
      "surface_form": "brāhmaṇe",
      "lemma": "brāhmaṇa",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "गवि हस्तिनि शुनि चैव श्वपाके",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति पदद्वयं न समानाधिकरणं निर्विशेषणसमुदायसहपठितत्वाद्विद्याविनयसम्पन्नविशेषणप्रतिशीर्षानुक्तेश्च",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "च शुनो",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "सात्त्विके सर्वोत्तमे",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्राह्मणे"
    },
    {
      "surface_form": "gavi",
      "lemma": "go",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गवि"
    },
    {
      "surface_form": "hastini",
      "lemma": "hastin",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "शुनि चैव श्वपाके",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्याकारवैषम्यं द्वाभ्यां दर्शितम् श्वश्वपचशब्दाभ्यां वृत्त्या वैषम्यम् तद्वत्पूर्वाभ्यामपि मिथो वैषम्यमेवाभिप्रेतम् अत",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "शुनि चेति जातितो वैषम्यं दर्शितम्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "शुनि श्वपाके चात्यन्ततामसे सर्वाधर्मेऽपि सत्त्वादिगुणैस्तज्जैश्च संस्कारैरस्पृष्टमेव समं ब्रह्म द्रष्टुं शीलं येषां ते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "हस्तिनि"
    },
    {
      "surface_form": "śuni",
      "lemma": "śvan",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "चैव श्वपाके",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "चेति जातितो वैषम्यं दर्शितम्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "श्वपाके चात्यन्ततामसे सर्वाधर्मेऽपि सत्त्वादिगुणैस्तज्जैश्च संस्कारैरस्पृष्टमेव समं ब्रह्म द्रष्टुं शीलं येषां ते समदर्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "शुनि"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "śvapāke",
      "lemma": "śvapāka",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "च पण्डिताः समदर्शिनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "चात्यन्ततामसे सर्वाधर्मेऽपि सत्त्वादिगुणैस्तज्जैश्च संस्कारैरस्पृष्टमेव समं ब्रह्म द्रष्टुं शीलं येषां ते समदर्शिनः पण्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "श्वपाके"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "paṇḍitāḥ",
      "lemma": "paṇḍita",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "समदर्शिनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "आत्मयाथात्म्यविदो ज्ञानैकाकारतया सर्वत्र समदर्शिनः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "ज्ञानिन इत्यर्थः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पण्डिताः"
    },
    {
      "surface_form": "sama",
      "lemma": "sama",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सम"
    },
    {
      "surface_form": "darśinaḥ",
      "lemma": "darśin",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दर्शिनः"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "6.29",
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      "verse": "17.23",
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    {
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      "verse": "16.4",
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      "verse": "14.27",
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      "verse": "18.41",
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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_5.18",
        "anandgiri_5.18"
      ],
      "score": 0.5,
      "english_rendering": "The paṇḍita (wise one) sees the same unmodified brahman in the brāhmaṇa adorned with vidyā (knowledge of ātman) and vinaya (inner quietude), and equally in the cow, elephant, dog, and dog-eater — for brahman, like the sun reflected in Gaṅgā-water or in urine, remains untouched by the qualities of its upādhi (limiting adjunct). The hierarchy of sattva, rajas, and tamas that distributes beings across these grades belongs entirely to the saṃskāra-laden body-mind compound, never to the one changeless ātman. Sama-darśana here is not social levelling but the direct perception (darśana) that the six transformations of the body (birth, growth, etc.) leave pure consciousness wholly unaffected."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.18",
        "vedantadeshika_5.18"
      ],
      "score": 0.5,
      "english_rendering": "Those who know ātman as it truly is (ātmayāthātmyavid) recognise that every self — from the learned brāhmaṇa to the dog-eater — shares one essential form: jñāna-ekākāratā (the single form of pure cognition). The radical difference in outward appearance belongs to prakṛti, not to the ātman; and crucially for Rāmānuja, each such ātman is a viśeṣaṇa (qualifier) of Bhagavān, so seeing all selves equally is simultaneously a perception of the one Lord who is the antaryāmin (inner ruler) of all bodies. Sama-darśana is therefore also an act of bhakti: the sage recognises the same Bhagavān as the ground of every embodied jīva."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.18",
        "jayatirtha_5.18"
      ],
      "score": 0.5,
      "english_rendering": "Madhva reads sama-darśana as aparokṣa-jñāna (direct, non-mediate vision) of the Lord's own svarūpa (essential nature) pervading all — a vision that demands seeing Paramātman Hari as the absolute controller present in brāhmaṇa and dog-eater alike, each jīva remaining entirely and eternally distinct from him. Because every jīva is always dependent (paratantra) on Hari, the equanimity is not an erasure of hierarchy but an acknowledgment that no body-grade changes the fact of utter dependence: all are equally non-independent. This direct Hari-vision is itself a sādhana (means) toward mukti, not merely its fruit."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.18"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha glosses these paṇḍitas as those whose very nature (svarūpa) is to perceive the one undivided brahman — here specifically Kṛṣṇa himself, whose ānanda-svarūpa (bliss-essence) is equally present in the vidyāvān brāhmaṇa and the gaṇḍa (lowest-born) dog-eater, for all diversity is Kṛṣṇa's own spontaneous līlā (play), not a veil over him. The qualifying phrase 'gava ādiṣv api' ('even in cow and the rest') signals that the unusual list is a maximally stretched illustration of prasāda-vision: Kṛṣṇa's grace flows through every body equally, so the puṣṭa-bhakta who receives that grace sees Kṛṣṇa's own sweetness (mādhurya) everywhere. Sama-darśana is the natural efflorescence of puṣṭi-prasāda, not an achieved practice."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.18"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara distinguishes two axes of difference the verse deliberately spans: karma-vaiṣamya (inequality of ritual act — brāhmaṇa versus śvapāka, one who cooks dogs) and jāti-vaiṣamya (inequality of birth-species — go, hastin, śvan). The paṇḍitas who go to non-return (apunarāvṛtti) are those whose habitual vision (darśana-śīla) is brahman-as-sama across both axes simultaneously. Their knowledge (jñāna) is not merely theoretical but dispositional: the very way they look is equal-brahman-seeing, which is why Śrīdhara identifies them as jñāninas destined for liberation, not merely philosophers. Bhakti provides the emotional substrate that makes this sustained equal-seeing possible without dryness."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.18"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana explicitly frames this verse as describing jīvanmukti (living liberation while in a body with prārabdha-karma still operative), positioning it as the fruit of jñāna already ripened, not jñāna still in formation. Using the brilliant pratibimba (reflection) analogy — the sun reflected in Gaṅgā-water, in a pond, or in urine bears none of the quality or defect of its vessel — he insists that brahman reflected through cidābhāsa (consciousness-appearance) in a brāhmaṇa or a śvapāka is equally unstained. The jīvanmukta therefore lives with rāga-dveṣa-rāhitya (absence of attraction-aversion) and paramānanda-sphūrti (flash of supreme bliss) as the constant colouring of experience — and that dual quality is his sign, equally Advaitic (non-dual vision) and bhaktic (ānanda-suffused present-moment living)."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [],
  "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": [
          "saṃpanne: sampad -> sam-√pad"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If sama-darśana means seeing the same brahman everywhere, does it follow that the paṇḍita should treat a diseased dog and a learned elder identically in their social conduct — or does the vision operate at a layer beneath behavioural discrimination?",
    "The verse's list runs from maximum ritual purity (vidyā-vinaya-sampanna brāhmaṇa) to maximum ritual impurity (śvapāka); is this a gradient argument, an exhaustive-poles argument, or a representative-sample argument — and does that matter for what 'sama' actually quantifies?",
    "Śaṅkara and Rāmānuja agree that the source of inequality is in prakṛti / upādhi, not in ātman — yet they differ on whether ātman is numerically one or many; does that difference change what the sage is actually seeing in the cow?",
    "Madhva insists that jīva-individuality is never erased; if every jīva remains eternally distinct yet sama-darśana is real, what exactly is the 'sameness' that the paṇḍita perceives — and can it be the same sameness Śaṅkara describes?",
    "The verse makes vidyā and vinaya prerequisites for the brāhmaṇa but places the other beings (cow, elephant, dog) without any stated qualification; does this structure imply that body-type itself carries the dharmic charge, while the human case requires moral cultivation to qualify?",
    "Madhusūdana's pratibimba analogy (sun reflected in clean and foul water) implies the reflected image is equally real as an appearance in all vessels; does this mean that the empirical personalities of beings are equally valid appearances of brahman, dissolving any hierarchy of spiritual worth?",
    "If the same-seeing of the paṇḍita includes the dog-eater — a figure of caste pollution — what is the verse's implicit stance on the social institution of varṇa: is it preserving it, suspending it, or systematically relativising it from a vantage above it?"
  ],
  "everyday_applications": {
    "advaita": "When irritation or preference arises toward a colleague because of their status, education, or manner, pause and ask: which layer is registering the difference — the upādhi-layer (conditioning, personality, role) or the ātman-layer? Prakṛti produces every gradient; ātman produces none. This is not a call to erase professional judgment but to perform it from a centre that is not agitated by it. The practice: for one working day, notice each moment of preference or aversion and mentally assign it to upādhi, then return to the unchanging witness beneath.",
    "viśiṣṭādvaita": "In every person encountered today — a rude customer, an intimidating authority, a stray animal — recognise that each is a jīva whose inner nature is jñāna-ekākāra (purely cognitive, purely aware) and who is equally a mode of Bhagavān's body. The practical move is not detachment from their specific needs but rather a shift of emotional framing: serve this person as the Lord's own member. Let that recognition soften the transactional mode of interaction. Over time, kainkarya (dedicated service) to Bhagavān and sama-darśana toward beings become the same act.",
    "dvaita": "Madhva's same-seeing is grounded in acknowledging radical difference alongside shared dependence: every being around you — regardless of status, intelligence, or virtue — is paratantra (wholly dependent) on Hari in exactly the same way you are. When you feel superior to someone less educated or less spiritually inclined, recall that your own jñāna is a gift of Hari's anugraha (grace), not your accomplishment alone. The equalising recognition is: we are all in the same position before the Lord; hierarchy of attainment exists but it does not change the fundamental parity of creaturely dependence.",
    "śuddhādvaita": "Kṛṣṇa's prasāda flows through every creature — the cow in the street, the person of lowest social standing, the child who has done nothing to deserve blessing. The Puṣṭi-mārga practice is to greet each creature you encounter today as a vessel of that same mādhurya (sweetness), not by erasing their particularity but by tasting Kṛṣṇa's presence precisely through the texture of their particular life. This is not an effort but a receptivity: soften the heart until the sameness of Kṛṣṇa's sweetness is unmistakable even in the most ordinary encounter.",
    "bhakti": "Śrīdhara's two-axis analysis is practically useful: notice when your unease with a person is driven by what they do (karma-vaiṣamya — their occupation, habit, or past action) versus what they are by birth or species (jāti-vaiṣamya). These are two separate resistances, and sama-darśana must dissolve both. A concrete exercise: identify one person toward whom you hold a karma-based judgment and one toward whom you hold a jāti-based judgment, and hold both in the awareness that brahman is equally their ground — not that the acts are equal, but that the ground is.",
    "advaita-bhakti": "Madhusūdana's pratibimba image is a portable practice: when you find yourself affected by the quality of a container — disgusted by the 'foul water' of someone's personality, or attached to the 'clear water' of someone appealing — remember that the sun is the same. The jīvanmukta does not stop perceiving the difference in vessels; they simply stop having their ānanda (deep joy) interrupted by it. The everyday discipline: cultivate paramānanda-sphūrti (the flash of deep joy) as your resting state so that rāga and dveṣa lose their grip not through suppression but through the abundance of joy already present."
  },
  "primary_meaning": "The wise see the same self in a learned and gentle brahmin, in a cow, an elephant, a dog, and the lowest-born outcast."
}