{ "verse_id": "6.29", "mūla": { "devanāgarī": "सर्व-भूत-स्थम् आत्मानं सर्व-भूतानि चात्मनि | ईक्षते योग-युक्तात्मा सर्वत्र सम-दर्शनः", "iast": "sarva-bhūta-stham ātmānaṃ sarva-bhūtāni cātmani | īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 29", "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": "bhūta", "lemma": "bhūta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भूत" }, { "surface_form": "stham", "lemma": "stha", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थम्" }, { "surface_form": "ātmānam", "lemma": "ātman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानम्" }, { "surface_form": "sarva", "lemma": "sarva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्व" }, { "surface_form": "bhūtāni", "lemma": "bhūta", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [ { "sense": "साक्ष्याण्याध्यासिकेन संबन्धेन भोग्यतया कल्पितानिसाक्षिसाक्ष्ययोः संबन्धान्तरानुपपत्तेर्मिथ्याभूतानि परिच्छिन्नानि जडान", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भूतानि" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "ātmani", "lemma": "ātman", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मनि" }, { "surface_form": "īkṣate", "lemma": "√īkṣ", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "पश्यति योगयुक्तात्मा समाहितान्तःकरणः सर्वत्र समदर्शनः सर्वेषु ब्रह्मादिस्थावरान्तेषु विषमेषु सर्वभूतेषु समं निर्विशेषं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। सर्वभूतसमानाकारं स्वात्मानं स्वात्मसमानाकाराणि च सर्वभूतानि पश्यति इत्यर्थः। एकस्मिन् आत्मनि दृष्टे सर्वस्य आत्मवस्तुन", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "ईक्षते" }, { "surface_form": "yoga", "lemma": "yoga", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योग" }, { "surface_form": "yukta", "lemma": "√yuj", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "युक्त" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "तत्त्वमसि छा.उ.अ.6खं.816योऽसौ सोऽहं योऽहं सोऽसौ इति श्रुतिस्मृतिवाक्यात्", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "sarvatra", "lemma": "sarvatra", "grammar": "", "senses_attested_in_panel": [ { "sense": "समदर्शनः सर्वेषु ब्रह्मादिस्थावरान्तेषु विषमेषु सर्वभूतेषु समं निर्विशेषं ब्रह्मात्मैकत्वविषयं दर्शनं ज्ञानं यस्य स सर्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "ज्ञानैकाकारतया समदर्शनः सर्वभूतस्थं स्वात्मानं सर्वभूतानि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "समदर्शनः इत्यस्योक्तार्थतां गीतासम्मत्योपपादयति सममि ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "समं ब्रह्मैव पश्यतीति समदर्शनः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "समं दर्शनं यस्येति सर्वत्र समदर्शनः सन्नात्मानमनात्मानं", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सर्वत्र" }, { "surface_form": "sama", "lemma": "sama", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सम" }, { "surface_form": "darśanaḥ", "lemma": "darśana", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दर्शनः" } ], "intertextual_panel": [ { "verse": "12.4", "type": "long-distance thematic echo", "score": 0.9733, "feature_breakdown": { "cosine": 0.8779, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0768, "lemma_overlap": 16.2007, "stem_prefix": 7.0 } }, { "verse": "13.28", "type": "long-distance thematic echo", "score": 0.963, "feature_breakdown": { "cosine": 0.883, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.7946, "stem_prefix": 7.0 } }, { "verse": "13.24", "type": "long-distance thematic echo", "score": 0.9595, "feature_breakdown": { "cosine": 0.8795, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.9438, "stem_prefix": 7.0 } }, { "verse": "10.20", "type": "cross-chapter thematic parallel", "score": 0.9581, "feature_breakdown": { "cosine": 0.8744, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0683, "lemma_overlap": 6.7082, "stem_prefix": 6.0 } }, { "verse": "6.20", "type": "lemma-family resonance", "score": 0.9504, "feature_breakdown": { "cosine": 0.8804, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.9438, "stem_prefix": 7.0 } }, { "verse": "6.32", "type": "thematic-cluster continuation", "score": 0.9471, "feature_breakdown": { "cosine": 0.8671, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.7946, "stem_prefix": 7.0 } }, { "verse": "5.21", "type": "cross-chapter thematic parallel", "score": 0.947, "feature_breakdown": { "cosine": 0.877, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.9825, "stem_prefix": 6.0 } }, { "verse": "5.7", "type": "cross-chapter thematic parallel", "score": 0.9454, "feature_breakdown": { "cosine": 0.8917, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0683, "lemma_overlap": 5.3171, "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_6.29", "anandgiri_6.29" ], "score": 0.5, "english_rendering": "The yogi whose mind is absorbed in samādhi sees his own ātman dwelling in all beings from Brahmā down to a blade of grass, and sees all those beings as having attained oneness within that single ātman. This vision is not metaphor but direct cognition of brahma-ātma-ekatva (the identity of Brahman and the self), which Śaṅkara calls sama-darśana: a seeing in which the apparent hierarchy of brahmin-to-stump dissolves because the only real substrate is nirviśeṣa (undifferentiated) Brahman. The result of this ātma-ekatva-darśana (vision of self-identity) will be stated immediately after.", "divergence_note": "Śaṅkara: 'sarvatra samaṃ nirviśeṣaṃ brahma-ātmaikatva-viṣayaṃ darśanaṃ jñānaṃ yasya sa sarvatra sama-darśanaḥ' — 'sama' here is nirviśeṣa, not merely equal regard." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.29", "vedantadeshika_6.29" ], "score": 0.5, "english_rendering": "The yogi with a purified mind sees all selves — his own and those of every other being — as equal in essential form (jñānaikākāratā, the character of being pure knowing) once their adventitious difference-producing prakṛti (matter-nature) is set aside. He therefore sees his own ātman as dwelling in all beings and all beings as residing within his ātman, because when any one ātman is truly seen, all ātmans of the same essential form are seen together. Rāmānuja grounds this in the Gītā's own cross-reference: 'nirdoṣaṃ hi samaṃ brahma' (5.19) — Brahman is flawless and equal — confirming that the equality belongs to the mode of essential selfhood, not to an undifferentiated identity.", "divergence_note": "Rāmānuja: 'prakṛtiviyuktasvarūpāṇāṃ jñānaikākāratayā sāmyāt vaiṣamyasya ca prakṛtigatvāt' — difference is real but belongs to prakṛti, not to svarūpa (essential nature)." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.29", "jayatirtha_6.29" ], "score": 0.5, "english_rendering": "The object of this meditative vision is not the individual jīva but Paramēśvara (the Supreme Lord) himself: one sees that Lord Hari dwelling within all beings and simultaneously sees all beings dwelling within that same Lord. The 'ātman' in the verse denotes Paramēśvara, as confirmed by the Bhāgavata citation Madhva supplies — 'apaśyat sarvabhūtāni bhagavatya api cātmani' (BhP 3.24.46) — and by the secondary text 'samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram.' The yogi's vision is thus a vision of Hari's all-pervading lordship (aiśvarya), perceived equally across Brahmā, grass-blade, and everything between.", "divergence_note": "Madhva: 'sarvabhūtastha-ātmānaṃ parameśvaram ... sāmyena paśyati' — the 'sama' (equality) is the uniformity of the Lord's presence, not a merging of the seer with what is seen." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.29" ], "score": 0.5, "english_rendering": "Vallabha reads two grades of unseen (guhya) samādhi layered into verses 6.29-6.30: the first, concerning akṣara-Brahman, yields the recognition that one's own ātman stands in all beings and all beings stand within it — a seeing of cause-and-effect unity (kārya-kāraṇa-vastu-aikatva). The second and subtler grade, concerning Bhagavān Vāsudeva, yields immediate non-dual presence: 'sarvabhūtāni svaṃ ca mayy avasthānena abhedena ca paśyati.' At the peak of ānanda's (bliss's) manifestation, the Lord's all-pervasiveness (vyāpakatva) becomes directly luminous, and Kṛṣṇa himself remains visible — not disappearing into an abstract unity but appearing in catuṣbhuja (four-armed) form through kṛpā-dṛṣṭi (the glance of grace).", "divergence_note": "Vallabha cites Chāndogya 6.8.16 ('aitadātmyam idaṃ sarvaṃ'), BG 7.19 ('vāsudevaḥ sarvaṃ'), and the śruti statement 'yo'sau so'ham yo'ham so'sau' to ground both grades." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.29" ], "score": 0.5, "english_rendering": "Śrīdhara reads the verse as direct brahma-sākṣātkāra (Brahman-realization) emerging from sustained yoga: the yogi whose mind is concentrated (samāhita-citta) sees everywhere only Brahman — and specifically sees his own ātman, stripped of the limiting adjuncts (upādhi) of avidyā-produced body-identifications, dwelling unobstructed in all beings from Brahmā down to unmoving things. He then sees those same beings as resting within that ātman in non-difference (abhedena). The key move is the removal of avidyā-kṛta-deha-ādi-pariccheda (the delimitation of self produced by ignorance-born body-identification); what remains is the boundless, undivided witness.", "divergence_note": "Śrīdhara: 'svam ātmānam avidyākṛtadehādipariccheda-śūnyaṃ sarvabhūteṣu brahma-ādi-sthāvara-anteṣv avasthitaṃ paśyati — tāni ca ātmani abhedena paśyati.'" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.29" ], "score": 0.5, "english_rendering": "Madhusūdana situates 6.29 as the verse establishing the 'tvaṃ-pada-lakṣya' (the referent of the word 'you' in the tat tvam asi mahāvākya): the yogi who has reached nirvicāra-vaiśāradya (the clarity beyond discursive thought) sees the single eternal witness-self (sākṣin) pervading all embodied beings as their one sentient ground, and conversely sees all beings — as objects superimposed upon that witness through ādhyāsika (superimposition-based) relation — as ultimately unreal, delimited, inert, and sorrow-natured. This synthetic vision is produced by yoga AND by vicāra (inquiry); Madhusūdana quotes Vasiṣṭha's Yogavāsiṣṭha to confirm two equally valid paths: vṛtti-nirodha (suppression of mental modifications) for the yogic line, and samyag-avekṣaṇa (right examination) for the Vedāntic line.", "divergence_note": "Madhusūdana: 'sākṣibhyo anṛta-jaḍa-paricchinna-duḥkharūpebhyo vivekena īkṣate sākṣāt karoti ... tāni ca ātmani sākṣye ādhyāsikena sambandhe na bhogya-tayā kalpitāni mithyābhūtāni paricchinnāni jaḍāni duḥkhātmakāni.'" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Tāta", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "आत्मा", "role": "supporting", "other_verses_in_list": [ "5.17", "6.6", "6.10", "8.15", "9.34", "10.20", "11.3", "13.24" ] }, { "list": "युक्त", "role": "supporting", "other_verses_in_list": [ "1.14", "2.28", "2.39", "2.50", "2.51", "2.61", "2.64", "2.66", "3.26", "3.36", "4.18", "5.6", "5.7", "5.8", "5.12", "5.21", "5.23", "5.26", "6.8", "6.14", "6.17", "6.18", "6.47", "7.17", "7.18", "7.22", "7.30", "8.8", "8.10", "8.14", "8.27", "9.14", "9.22", "9.28", "9.34", "10.10", "12.1", "12.2", "15.14", "17.5", "17.17", "18.28", "18.51" ] }, { "list": "सर्वत्र", "role": "supporting", "other_verses_in_list": [ "2.57", "6.30", "6.32", "9.6", "12.3", "12.4", "13.28", "13.32", "18.49" ] } ], "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", "yukta: yuj -> √yuj" ] } ] }, "so_what_questions": [ "If Śaṅkara's vision of 'sarva-bhūta-stham ātmānam' dissolves all hierarchy into nirviśeṣa Brahman, how does that vision coexist with the continued perception of the yogi's own body and actions in the world — does the simultaneous-seeing require total withdrawal from vyavahāra (conventional usage)?", "Madhva reads 'ātman' as Paramēśvara rather than the individual jīva — what hermeneutic principle (grammar, context, cross-text) allows him to make that move, and can Śaṅkara's reading survive that challenge?", "Rāmānuja insists that the sameness-vision belongs to essential nature while real difference persists in prakṛti: does this make sama-darśana (equal-seeing) permanently incomplete, since prakṛti is never fully transcended for the bound jīva?", "Vallabha's two-grade reading (akṣara-Brahman vision → Vāsudeva-vision) implies the impersonal non-dual stage is a sub-peak en route to the personal. How does he answer the Advaitin who says the second 'grade' is itself just a higher superimposition?", "Madhusūdana's synthesis posits that two independent upāyas (nirodha and vicāra) reach the same realization: does this imply the realization itself is neutral between yoga and Vedānta, or does the path taken color the content of what is seen?", "All six schools agree the yogi 'sees equally' (sama-darśana) — yet they sharply disagree on the ontological status of the differences that are seen through: are those differences real (Dvaita), mode-real (Viśiṣṭādvaita), phenomenally real but ultimately unreal (Advaita), or transcended in Kṛṣṇa's grace (Śuddhādvaita)?", "The verse says the yogi 'sees' (īkṣate) rather than 'knows' or 'experiences' — does the visual metaphor commit the schools to a particular epistemology (pratyakṣa-based, not anumāna-based), and if so, what kind of perception is this: yogaja-pratyakṣa, ātma-pratyakṣa, or something else?" ], "everyday_applications": { "advaita": "In a conflict with a colleague, pause before reacting and attempt the Śaṅkara move: recognize that the irritation arises because you take your own delimiting upādhi (role, status, opinion) as real. The practice is not to feel warm toward the colleague but to see both yourself and the colleague as equally appearance-only surfaces of the one nirviśeṣa ground. The friction itself then loses its grip — not through suppression but through recognition of the substrate.", "viśiṣṭādvaita": "When meeting someone whose material circumstances are very different from yours, Rāmānuja's frame directs you to look past the prakṛti-layer (body, caste, wealth) and acknowledge the jñāna-svarūpa — the essential knowing-nature — that is identical in kind across all ātmans. This is not vague compassion but a structured perceptual discipline: temporarily 'bracket' the prakṛti differences and let the common essential form become visible. Then re-engage with the specific person from that ground.", "dvaita": "Before any significant action — a business decision, a harsh word, a moment of pride — the Madhva application is to ask: 'Where is Hari in this situation?' The verse's vision of Paramēśvara equally present in both parties (in you who acts and in the one affected) functions as an ethical regulator. It does not collapse difference; it places the Lord as witness and standard within both poles of every transaction.", "śuddhādvaita": "Vallabha's application hinges on ānanda (bliss) as the signal: when a moment of genuine beauty, connection, or creativity arises and you feel an expansive sense that boundaries have softened, recognize that as the akṣara-Brahman register of the verse opening. Do not stop there — offer the experience back to Kṛṣṇa (as prasāda offered in return), and watch whether Kṛṣṇa's personal presence becomes subtly visible within that expansion. The practice is to complete the two-grade movement every time, not to stabilize at the impersonal plateau.", "bhakti": "Śrīdhara's application is the classic bhakti audit: when you catch yourself treating another person as fundamentally other (dismissing them, comparing yourself favorably, seeing their suffering as separate from yours), recognize that as avidyā-kṛta-pariccheda — the delimiting illusion doing its work. The practice is brief but sincere: see the other's body-mind complex as an upādhi just as arbitrary as your own, and let the common ātman beneath it register for a moment. This is not a feeling to manufacture; it is a recognition to allow.", "advaita-bhakti": "Madhusūdana's synthesis suggests a two-track daily practice: a period of nirodha (sitting in stillness, watching the witness that persists through the arising and passing of thoughts — the sākṣin) alternated with periods of vicāra (sharp inquiry — 'is this reaction arising from the witness or from a kalpita, a superimposed construct?'). The verse is realized not at the end of a formal sitting but in the instant when you catch yourself treating a mental image of a person as the person themselves — and recognize that superimposition for what it is." }, "primary_meaning": "The yogi whose mind is absorbed in practice sees the self dwelling in all beings and all beings dwelling in the self, and so sees the same reality everywhere." }