{ "verse_id": "6.31", "mūla": { "devanāgarī": "सर्व-भूत-स्थितं यो मां भजत्य् एकत्वम् आस्थितः | सर्वथा वर्तमानो ऽपि स योगी मयि वर्तते", "iast": "sarva-bhūta-sthitaṃ yo māṃ bhajaty ekatvam āsthitaḥ | sarvathā vartamāno 'pi sa yogī mayi vartate", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 31", "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": "sthitam", "lemma": "√sthā", "grammar": "accusative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थितम्" }, { "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": "bhajati", "lemma": "√bhaj", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भजति" }, { "surface_form": "eka", "lemma": "eka", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एक" }, { "surface_form": "tvam", "lemma": "tva", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वम्" }, { "surface_form": "āsthitaḥ", "lemma": "ā-√sthā", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "प्राकृतभेदपरित्यागेन सुदृढं यो भजते स योगी व्युत्थानकाले", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "आस्थितः" }, { "surface_form": "sarvathā", "lemma": "sarvathā", "grammar": "", "senses_attested_in_panel": [ { "sense": "सर्वप्रकारैः वर्तमानोऽपि सम्यग्दर्शी योगी मयि वैष्णवे परमे पदे वर्तते नित्यमुक्त", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "वर्तमानोऽपि इत्यनेन कालभेदः सिद्धः न", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "येन केनापि रूपेण वर्तमानोऽपि व्यवहरन्नपि स योगी ब्रह्माहमस्मीति विद्वान्मयि परमात्मन्येवाभेदेन वर्तते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सर्वथा" }, { "surface_form": "vartamānaḥ", "lemma": "√vṛt", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वर्तमानः" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "sa", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "yogī", "lemma": "yogin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "मयि वैष्णवे परमे पदे वर्तते नित्यमुक्त", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "व्युत्थानकाले", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "मयि मदाधारो भवति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "ज्ञानी सन्सर्वथा कर्मत्यागेनापि वर्तमानो मय्येव वर्तते मुच्यते न तु भ्रश्यतीत्यर्थः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "ब्रह्माहमस्मीति विद्वान्मयि परमात्मन्येवाभेदेन वर्तते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "योगी" }, { "surface_form": "mayi", "lemma": "mad", "grammar": "locative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मयि" }, { "surface_form": "vartate", "lemma": "√vṛt", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "नित्यमुक्त", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "माम् एव पश्यति। स्वात्मनि सर्वभूतेषु च सर्वदा मत्साम्यम् एव पश्यति इत्यर्थः।ततोऽपि काष्ठाम् आह", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "। एवमपरोक्षं पश्यतो ज्ञानफलं नियतमित्यर्थः। तथापि प्रायो नाधर्मं करोति कुर्वतस्तु महच्चेद्दुःखसूचकं भवतीत्युक्तं पुरस्ता", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] }, { "sense": "मुच्यते न तु भ्रश्यतीत्यर्थः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "। सर्वथा तस्य मोक्षंप्रति नास्ति प्रतिबन्धशङ्का।तस्य ह न देवाश्च नाभूत्या ईशत आत्मा ह्येषां स भवति इति श्रुतेः। देवा महा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "वर्तते" } ], "intertextual_panel": [ { "verse": "6.29", "type": "near-cluster echo", "score": 0.9097, "feature_breakdown": { "cosine": 0.8395, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.1012, "lemma_overlap": 6.447, "stem_prefix": 5.0 } }, { "verse": "15.19", "type": "lemma-family resonance", "score": 0.9091, "feature_breakdown": { "cosine": 0.839, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0506, "lemma_overlap": 12.5451, "stem_prefix": 6.0 } }, { "verse": "7.10", "type": "shared-vocabulary echo", "score": 0.9046, "feature_breakdown": { "cosine": 0.8512, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0675, "lemma_overlap": 7.7533, "stem_prefix": 4.0 } }, { "verse": "9.4", "type": "cross-chapter thematic parallel", "score": 0.9042, "feature_breakdown": { "cosine": 0.8307, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0675, "lemma_overlap": 7.7533, "stem_prefix": 5.0 } }, { "verse": "12.4", "type": "shared-vocabulary echo", "score": 0.9032, "feature_breakdown": { "cosine": 0.848, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0759, "lemma_overlap": 6.447, "stem_prefix": 4.0 } }, { "verse": "10.20", "type": "cross-chapter thematic parallel", "score": 0.9016, "feature_breakdown": { "cosine": 0.8381, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0675, "lemma_overlap": 7.7533, "stem_prefix": 4.0 } }, { "verse": "10.8", "type": "lemma-family resonance", "score": 0.8943, "feature_breakdown": { "cosine": 0.8443, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.1063, "stem_prefix": 5.0 } }, { "verse": "5.29", "type": "thematic-similarity", "score": 0.8917, "feature_breakdown": { "cosine": 0.8482, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0675, "lemma_overlap": 4.8672, "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_6.31", "anandgiri_6.31" ], "score": 0.5, "english_rendering": "The yogin who abides in oneness (ekatva) perceives Me as seated in all beings and worships accordingly. Such a one of right vision (samyagdarśin) dwells in the supreme Vaiṣṇava station (paramaṁ padam) whatever the outer circumstance — not because outer action is perfected, but because no obstacle to liberation (mokṣa-pratibandha) can arise for one who sees non-difference. He is eternally free (nitya-mukta) already.", "divergence_note": "Śaṅkara: 'sarvathā sarvaprakāraiḥ vartamāno'pi samyagdarśī yogī mayi vaiṣṇave parame pade vartate nitya-mukta eva saḥ' — right vision dissolves the problem; conduct is irrelevant to one already at the summit." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.31", "vedantadeshika_6.31" ], "score": 0.5, "english_rendering": "The yogin who has abandoned the conventional distinction between beings (prākṛta-bheda-parityāga) and beholds Me pervading all with undimmed, unshrunk cognition (asaṁkucita-jñāna-ekākāratā) — even when he rises from formal meditation (vyutthāna-kāla) and moves through ordinary life — still sees Me and only Me in himself and in every creature. He perceives My sameness (mat-sāmyam) everywhere without interruption.", "divergence_note": "Rāmānuja: 'vyutthāna-kāle'pi yathā tathā vartamānaḥ svātmānaṁ sarva-bhūtāni ca paśyan mayi vartate — sarvadā mat-sāmyam eva paśyati' — the vision is continuous; it does not require the seated posture." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.31", "jayatirtha_6.31" ], "score": 0.5, "english_rendering": "One who stands firm in the recognition that there is one undivided Īśvara present everywhere (sarvatra eka eva Īśvaraḥ iti sthitaḥ) and in that aparokṣa (direct, non-inferential) vision worships Me — that devotee truly abides in Me whatever his outward conduct. The fruit of such direct vision is certain (niyata). Even so, the Dvaita-knowing devotee virtually never falls into adharma (unrighteousness); should a small lapse occur through inadvertence, it is incinerated like a seed in fire.", "divergence_note": "Madhva: 'ekatvaṁ āsthitaḥ sarvatra eka evēśvara iti sthitaḥ… aparokṣaṁ paśyato jñāna-phalaṁ niyatam' and the appended verse: 'kadācid api nādharme buddhir Viṣṇu-dṛśāṁ bhavet / pramādāt tu kṛtaṁ pāpaṁ svalpaṁ bhasmī-bhaviṣyati.'" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.31" ], "score": 0.5, "english_rendering": "One who, even while established in this ekatva-vision, still turns his heart toward Vāsudeva and serves (bhajati, sevate) Him — making his mind flowing toward Me (mat-pravaṇa cetaḥ) — that yogin becomes grounded in Me (mad-ādhāra) entirely. He becomes My servant (mat-kiṅkara) as Śuka became, as Uddhava became. For the jñānin who also worships Kṛṣṇa, there is no higher station than this.", "divergence_note": "Vallabha: 'mat-pravaṇaṁ cetaḥ karoti sa yogī mad-ādhāro bhavati — mat-kiṅkaraḥ Śuka iva Uddhava iva bhavatīty arthaḥ' and the cited verse 'jñānī ced bhajate Kṛṣṇaṁ tasmān nāsty adhikaḥ paraḥ.'" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.31" ], "score": 0.5, "english_rendering": "The jñānin-yogin who has taken refuge in non-difference (abheda) — recognizing Me as abiding in all beings — and who worships from that stance: even if he moves through life by abandoning all ritual prescription (karma-tyāga), he remains with Me and is liberated (mucyate). He does not fall away (na bhraśyate). He is not a mere functionary of injunction (vidhi-kiṅkara); his freedom is already secured.", "divergence_note": "Śrīdhara: 'sarvathā karma-tyāgena'pi vartamāno mayi eva vartate mucyate na tu bhraśyatīty arthaḥ' — the non-fall guarantee is the distinctive Śrīdhara emphasis." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.31" ], "score": 0.5, "english_rendering": "Having recognized the tvam-pada (the empirical I) and the tat-pada (Brahman) each in their purified, upādhi-free form, the yogin collapses them into absolute non-difference (atyanta-abheda) — as the jar-ākāśa (space enclosed by a pot) merges with the mahā-ākāśa (infinite space) when the vessel is removed. That direct realization (aparokṣī-karaṇa) is itself liberation-while-living (jīvan-mukti). Whatever the prārabdha-karma then compels — whether complete renunciation like Yājñavalkya, prescribed duty like Janaka, or unconventional conduct like Dattātreya — no action can constitute bondage. Even gods cannot obstruct such a one's freedom.", "divergence_note": "Madhusūdana: 'ghaṭākāśo mahākāśa ity atreva upādhi-bheda-nirākaraṇena niścinvan… sarvathā tasya mokṣaṁ prati nāsti pratibandha-śaṅkā — devā mahā-prabhāvā api tasya mokṣābhavanāya neśate.'" } }, "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": "त्वम्", "role": "supporting", "other_verses_in_list": [ "1.1", "2.33", "3.41", "4.4", "4.35", "11.3", "11.18", "11.33", "11.37", "11.38", "11.43", "13.7", "13.9", "13.10", "14.11", "17.1" ] } ], "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": [ "sthitam: sthā -> √sthā", "bhajati: bhaj -> √bhaj", "āsthitaḥ: āsthā -> ā-√sthā", "vartamānaḥ: vṛt -> √vṛt", "vartate: vṛt -> √vṛt" ] } ] }, "so_what_questions": [ "If Śaṅkara grants that 'sarvathā vartamāna' (conduct in any manner) does not obstruct liberation for the samyagdarśin, what distinguishes this from moral antinomianism — and how do the Dvaita and bhakti readings contain that risk?", "Rāmānuja and Madhusūdana both use the word 'aparokṣa' (direct vision) but arrive at different metaphysical claims — Rāmānuja at mat-sāmyam (sameness-in-Me), Madhusūdana at atyanta-abheda (absolute non-difference). What practical difference does this doctrinal split make for a practitioner?", "Madhva's appended verse promises that small adharma committed through inadvertence will be 'incinerated like a seed.' Does this mean the Dvaita yogin is morally safer (through proximity to Viṣṇu), or is it closer to Śaṅkara's claim that bondage simply cannot apply?", "Vallabha elevates bhakti above jñāna by citing 'jñānī ced bhajate Kṛṣṇaṁ tasmān nāsty adhikaḥ paraḥ.' What is the structural implication: is jñāna here a precondition for the highest bhakti, or a separate achievement bhakti transcends?", "Śrīdhara's phrase 'na vidhi-kiṅkaraḥ' (not a servant of injunction) — does this represent liberation from dharmaśāstra entirely, or only from its instrumental, transactional mode? How do the other five schools answer the same question?", "Madhusūdana's three paradigm figures — Yājñavalkya (full renunciation), Janaka (prescribed duty), Dattātreya (transgressive conduct) — each represent a different social-institutional role. What does naming all three as equally valid post-realization paths imply for the Gītā's theory of social order?", "BG 6.31 says the yogin 'worships Me' (māṁ bhajati) while already established in oneness (ekatva). Is bhajana here an effect of ekatva-realization, a cause of it, or simultaneously both — and does the answer differ by school?" ], "everyday_applications": { "advaita": "Treat every person encountered in a day as a site of the same awareness you call 'I.' The moment irritation or preference arises toward a particular face, register it as the upādhi-superimposition that Śaṅkara names — not moral failure, but the cue to return to the recognizing gaze. The practice is not behavioral uniformity but perceptual consistency: same light, different lamps.", "viśiṣṭādvaita": "Carry the quality of prārthanā (prayerful address) that you hold in formal pūjā into every conversation and task. Rāmānuja's 'vyutthāna-kāla' (risen-from-meditation time) is the whole workday. When you speak to a colleague, the prākṛta-bheda (conventional separateness) is present but you have agreed to see through it. The test is whether the same attentiveness you give a deity you give a difficult person.", "dvaita": "Cultivate what Madhva calls aparokṣa: not belief that Hari is present but an experiential, non-inferential recognition in each situation. In practice this means pausing before a decision to ask 'where is the Īśvara-axis in this?' — not as metaphor but as genuine orientation. The Dvaita teaching on small lapses is not a license; it is a reassurance that honest inadvertent error does not define you.", "śuddhādvaita": "Vallabha's mat-pravaṇa cetaḥ (mind flowing toward Kṛṣṇa) is a texture of attention, not a schedule of practices. The application: choose one domain of daily life — cooking, driving, a repetitive work task — and treat it as sevā (service) rather than obligation. The Śuka-Uddhava paradigm means full absorption is available even in householder circumstances; the entry point is any act done with the inner current flowing toward the Lord rather than the outcome.", "bhakti": "Śrīdhara's 'na bhraśyate' (does not fall away) is the everyday anchor: once genuine abheda-dṛṣṭi (non-dual vision) has been tasted — even briefly — the tradition assures it cannot be entirely lost. The practical implication is that a single authentic moment of seeing-Me-in-all is worth more than sustained performance of ritual compliance. Track the moments of genuine recognition rather than the ritual score.", "advaita-bhakti": "Madhusūdana names Janaka as a valid post-realization model for active householders. The application: do not wait for a specific life-form (renunciate, monastic, retired) to begin treating understanding as the operative fact. Whatever role prārabdha has assigned — organizational leader, parent, professional — exercise it with the background recognition that the role is the upādhi and you are the mahā-ākāśa. The action is not compromised by the knowledge; the knowledge is not compromised by the action." }, "primary_meaning": "The yogi who worships Me as one self dwelling in all beings, however he moves through the world, lives in Me." }