{
  "verse_id": "6.30",
  "mūla": {
    "devanāgarī": "यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति | तस्याहं न प्रणश्यामि स च मे न प्रणश्यति",
    "iast": "yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati | tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 30",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yaḥ",
      "lemma": "yad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यः"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "paśyati",
      "lemma": "dṛś",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "वासुदेवं सर्वस्य आत्मानं सर्वत्र सर्वेषु भूतेषु सर्वं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सर्वम् आत्मवस्तु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "सर्वभूतानि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "सर्वं च प्राणिमात्रं मयि यः पश्यति तस्याहं न प्रणश्याम्यदृश्यो न भवामि स च ममादृश्यो न भवति। प्रत्यक्षो भूत्वा कृपादृष्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "योगजेन प्रत्यक्षेणापरोक्षीकरोति तथा सर्वं",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पश्यति"
    },
    {
      "surface_form": "sarvatra",
      "lemma": "sarvatra",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वेषु भूतेषु सर्वं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आत्मवस्तुनि मां पश्यति सर्वम् आत्मवस्तु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "भूतमात्रे",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "प्रपञ्चे सद्रूपेण स्फुरणरूपेण चानुस्यूतं सर्वोपाधिविनिर्मुक्तं परमार्थसत्यमानन्दघनमनन्तं पश्यति योगजेन प्रत्यक्षेणापरोक",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सर्वत्र"
    },
    {
      "surface_form": "sarvam",
      "lemma": "sarva",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्वम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "mayi",
      "lemma": "mad",
      "grammar": "locative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मयि"
    },
    {
      "surface_form": "paśyati",
      "lemma": "dṛś",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "वासुदेवं सर्वस्य आत्मानं सर्वत्र सर्वेषु भूतेषु सर्वं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सर्वम् आत्मवस्तु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "सर्वभूतानि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "सर्वं च प्राणिमात्रं मयि यः पश्यति तस्याहं न प्रणश्याम्यदृश्यो न भवामि स च ममादृश्यो न भवति। प्रत्यक्षो भूत्वा कृपादृष्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "योगजेन प्रत्यक्षेणापरोक्षीकरोति तथा सर्वं",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पश्यति"
    },
    {
      "surface_form": "tasya",
      "lemma": "tad",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "एवं आत्मैकत्वदर्शिनः अहम् ईश्वरो न प्रणश्यामि न परोक्षतां गमिष्यामि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "स्वात्मस्वरूपं पश्यतः अहं तत्साम्यात् न प्रणश्यामि न अदर्शनम् उपयामि मम",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "भक्तिः स्याद्योगक्षेमं वहाम्यहम् (৷৷.वहोऽस्म्यम्) इति गारुडे",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "व्यापकत्वं प्रकटीभवतीत्यर्थः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तस्य"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "praṇaśyāmi",
      "lemma": "pra-√ṇaś",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "न परोक्षतां गमिष्यामि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "न अदर्शनम् उपयामि मम",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "इत्यादिरूढोपचारश्चायम्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "ईश्वरः कश्चिन्मद्भिन्नोऽस्तीति परोक्षज्ञानविषयो न भवामि किंतु योगजापरोक्षज्ञानविषयो भवामि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रणश्यामि"
    },
    {
      "surface_form": "sa",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "me",
      "lemma": "mad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मे"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "praṇaśyati",
      "lemma": "pra-√ṇaś",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "स च विद्वान् मम वासुदेवस्य न प्रणश्यति न परोक्षो भवति तस्य च मम च एकात्मकत्वात् स्वात्मा हि नाम आत्मनः प्रिय एव भवति यस",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्येतद्दृष्टान्तार्थं साम्यस्य सर्वज्ञबुद्धिविषयतया प्रामाणिकत्वार्थं पूर्ववच्छङ्कापरिहारार्थं चेत्यभिप्रायेणाह ममापीत",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "सर्वदा मद्भक्तो भवति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "परोक्षो न भवति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रणश्यति"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "2.57",
      "type": "cross-chapter thematic parallel",
      "score": 0.927,
      "feature_breakdown": {
        "cosine": 0.847,
        "theme_graph": 1.0,
        "vocative": 0.0,
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      "verse": "9.29",
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        "cosine": 0.8398,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
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      "verse": "13.28",
      "type": "long-distance thematic echo",
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      "feature_breakdown": {
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        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 13.2482,
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    },
    {
      "verse": "12.4",
      "type": "long-distance thematic echo",
      "score": 0.9177,
      "feature_breakdown": {
        "cosine": 0.8477,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 11.396,
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    },
    {
      "verse": "6.32",
      "type": "thematic-cluster continuation",
      "score": 0.9101,
      "feature_breakdown": {
        "cosine": 0.8301,
        "theme_graph": 2.0,
        "vocative": 0.0,
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        "lemma_overlap": 14.279,
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    {
      "verse": "13.29",
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      "score": 0.91,
      "feature_breakdown": {
        "cosine": 0.83,
        "theme_graph": 1.0,
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    },
    {
      "verse": "6.29",
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    },
    {
      "verse": "10.3",
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        "cosine": 0.8486,
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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_6.30",
        "anandgiri_6.30"
      ],
      "score": 0.5,
      "english_rendering": "The yogin who sees Me — Vāsudeva, the ātman of all — everywhere in every being, and sees all beings within Me as the universal Self, has arrived at ātmaikatva-darśana (the vision of the Self's sole unity). Because we are not two, I am never hidden from that seer: I, the Lord, do not recede into non-perception for him. Nor does he recede into non-perception for Me — for one's own Self is always the dearest, and that knower and I share a single ātman."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.30",
        "vedantadeshika_6.30"
      ],
      "score": 0.5,
      "english_rendering": "The soul that has shed puṇya and pāpa (merit and demerit) and rests in its own pure form attains sāmya (essential likeness) with Me — not identity, but a genuine resemblance of nature. That soul perceives Me in every ātman-substance and perceives every ātman-substance in Me, each vision confirming the other by their mutual sāmya. For such a seer of his own ātman's true form I do not disappear; and having my own nature as its standard of vision, he too does not disappear from Me."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.30",
        "jayatirtha_6.30"
      ],
      "score": 0.5,
      "english_rendering": "The fruit of such equal vision is declared here: 'I shall never be lost to that one' means I will be his eternal yoga-kṣema (I bear his welfare, securing what he lacks and protecting what he has). 'He is never lost to Me' means he becomes My perpetual devotee — the bond of master and servant never severs. Even a lord who fails to protect is called a non-lord; even a servant who fails to worship is called a non-servant: but this devotee and I fulfill our respective natures without fail."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.30"
      ],
      "score": 0.5,
      "english_rendering": "There are two forms of the unseen (asamprajñāta) samādhi: one directed at imperishable Brahman, one at Bhagavān personally. The first produces awareness of the ātman as pervading all beings; the second, the deeper secret — the yogin sees Vāsudeva Himself by yoga-born direct perception, sees all beings and himself as non-distinct from Me. For the devotee who arrives here, I do not become invisible in the abstract sense but appear concretely, in four-armed form, granting direct darśana out of kṛpā (grace-vision), blessing him with My own grace-glance."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.30"
      ],
      "score": 0.5,
      "english_rendering": "The primary means by which such ātma-jñāna (self-knowledge) — that perceives all beings as the Self — is attained is upāsanā (worship) of Me as Parameśvara. Whoever sees Me, the Supreme Lord, in every being, and sees every creature within Me, for that person I, Parameśvara, do not become adarśana (invisible); nor does he become invisible to Me. Rather I appear before him directly and, with kṛpā-dṛṣṭi (the glance of grace), look upon him and bless him."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.30"
      ],
      "score": 0.5,
      "english_rendering": "Having established the pure meaning of the tat-pada (That), the yogin sees Me — Īśvara, the cause of all manifestation, the unqualified, supreme truth, dense with ānanda (bliss) — permeating the entire prapañca (phenomenal world) through the direct, immediate perception born of yoga, not of inference. He simultaneously sees all the prapañca as superimposed on Me by māyā, and therefore as only apparently distinct. For this viveka-seer, I do not become the object of mere indirect knowledge — I become the object of yoga-born aparokṣa-jñāna (immediate, non-mediate knowledge). And he, as My own ātman and therefore supremely dear to Me, is forever within the scope of My direct awareness."
    }
  },
  "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": "पश्यति",
      "role": "supporting",
      "other_verses_in_list": [
        "2.29",
        "5.5",
        "6.32",
        "13.27",
        "13.29",
        "13.30",
        "14.19",
        "18.16"
      ]
    },
    {
      "list": "सर्वत्र",
      "role": "supporting",
      "other_verses_in_list": [
        "2.57",
        "6.29",
        "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": [
          "praṇaśyāmi: praṇaś -> pra-√ṇaś",
          "praṇaśyati: praṇaś -> pra-√ṇaś"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If Śaṅkara's reading is correct — that mutual non-disappearance is a logical consequence of ātman-identity — then what role, if any, does sādhana (practice) play once identity is already the metaphysical fact? What must be 'achieved' if nothing can be lost?",
    "Rāmānuja insists on sāmya (likeness) rather than aikya (identity) as the basis for mutual visibility. How does an ontological similarity that falls short of identity guarantee perpetual, unfailing recognition — and does this account require Bhagavān to be actively 'looking back'?",
    "Madhva reads the verse as a bilateral duty-contract — yoga-kṣema from Kṛṣṇa, perpetual bhakti from the jīva. Does framing liberation-in-process as a reciprocal obligation illuminate or diminish the experience of grace?",
    "Vallabha splits 6.29–6.30 into two grades of samādhi and concludes with Kṛṣṇa's proactive four-armed darśana. What is at stake theologically in reading 'I do not disappear' as Kṛṣṇa's active self-disclosure rather than the yogin's unobstructed perception?",
    "Śrīdhara positions upāsanā (devotional worship) as the primary cause (mukhyaṃ kāraṇam) that generates ātmajñāna — inverting the more common Advaita sequence in which jñāna precedes or renders bhakti redundant. Does the verse itself support this causal direction?",
    "Madhusūdana distinguishes yoga-born aparokṣa-jñāna from inference-or-testimony-born knowledge of Brahman. For a practitioner who has only the latter, is Kṛṣṇa's promise in this verse already in effect, or does it await the yoga-born upgrade?",
    "All six commentators agree that 'I do not disappear' is addressed to someone who already sees Me everywhere. Does this verse function as a promise for those still practicing, or as a description-in-retrospect of a state already attained — and which reading is more useful pastorally?"
  ],
  "everyday_applications": {
    "advaita": "When you catch yourself feeling abandoned by the divine — or conversely, feeling spiritually special — return to Śaṅkara's logic: the one who sees the ātman as identical in every face has no basis for either loneliness or spiritual pride, because the very 'I' doing the longing is the same Self everywhere. Practice pausing in irritation with another person and asking: 'Whose ātman is this?' Not as a thought-exercise but as a direct look.",
    "viśiṣṭādvaita": "Rāmānuja's sāmya-vision suggests a relational posture: every person you encounter is an ātman-substance that has the same intrinsic nature as you — neither superior nor inferior. In a conflict, the practical move is to ask whether you are relating to the other's puṇya-pāpa costume or to their viśuddha (pure) ātman-form. Bhagavān remains visible precisely to the extent that you hold the other in their pure form rather than their karmic one.",
    "dvaita": "Madhva's yoga-kṣema reading issues a clear practical injunction: maintain your side of the contract — perpetual bhakti, not sporadic devotion — and Kṛṣṇa commits to bearing your welfare at all times. When anxiety about outcomes arises, the Dvaita practitioner asks not 'will this work out?' but 'am I fulfilling my bhakti-obligation?' — which is the one variable inside the practitioner's scope. The Lord's welfare-bearing is then simply trusted as structural.",
    "śuddhādvaita": "Vallabha's kṛpā-dṛṣṭi theology means that the practitioner's role is primarily receptivity — opening to the Lord's grace-gaze rather than engineering a state of samādhi. In daily life this translates to cultivating smaraṇa (remembrance) and sevā (service) not as causes that compel grace but as the channels through which it flows. When darśana seems absent, the Puṣṭi-mārga practitioner asks not 'what did I fail to do?' but 'am I facing toward the Light?'",
    "bhakti": "Śrīdhara's framing places upāsanā as the mukhya kāraṇa — the principal cause that generates ātmajñāna, not the other way around. The practical implication: do not wait until you feel spiritually prepared to begin devoted worship; structured, consistent upāsanā of Parameśvara in every being is itself the path by which the vision the verse describes comes into being. Treat your morning worship not as a warm-up exercise but as the actual practice.",
    "advaita-bhakti": "Madhusūdana's two-tier aparokṣa model has a liberating implication for practitioners who know Advaita intellectually but have not yet had the yoga-born direct perception: the intellectual understanding is genuine but incomplete — and that incompleteness calls not for more reading but for consistent yogic sādhana. In everyday terms: the person who 'knows' non-duality conceptually but still reacts with fear or possessiveness has testimony-knowledge, not yoga-knowledge. The gap is closed by practice, not by further study."
  },
  "primary_meaning": "Whoever sees Me in all things and sees all things in Me, I will never be hidden from that one, and that one will never be hidden from Me."
}