{
 "verse_id": "13.28",
 "mūla": {
  "devanāgarī": "समं पश्यन् हि सर्वत्र समवस्थितम् ईश्वरम् | न हिनस्त्य् आत्मनात्मानं ततो याति परां गतिम्",
  "iast": "samaṃ paśyan hi sarvatra samavasthitam īśvaram | na hinasty ātmanātmānaṃ tato yāti parāṃ gatim",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 28",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "samam",
   "lemma": "sama",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "समम्"
  },
  {
   "surface_form": "paśyan",
   "lemma": "dṛś",
   "grammar": "nominative masculine singular present participle verb",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मना मनसा स्वम् आत्मानं न हिनस्ति रक्षति, संसारात् मोचयति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पश्यन्"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "sarvatra",
   "lemma": "sarvatra",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "देवादिशरीरेषु तत्तच्छेषित्वेन आधारतया नियन्तृतया",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वत्र"
  },
  {
   "surface_form": "samavasthitam",
   "lemma": "√samavasthā",
   "grammar": "accusative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "समवस्थितम्"
  },
  {
   "surface_form": "īśvaram",
   "lemma": "īśvara",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मानं देवादिविषमाकारवियुक्तं ज्ञानैकाकारतया समं पश्यन् आत्मना मनसा स्वम् आत्मानं न हिनस्ति रक्षति, संसारात् मोचयति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ईश्वरम्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "hinasti",
   "lemma": "√hiṃs",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हिनस्ति"
  },
  {
   "surface_form": "ātmanā",
   "lemma": "ātman",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "मनसा स्वम् आत्मानं न हिनस्ति रक्षति, संसारात् मोचयति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आत्मना"
  },
  {
   "surface_form": "ātmānam",
   "lemma": "ātman",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मानम्"
  },
  {
   "surface_form": "tatas",
   "lemma": "tatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ततस्"
  },
  {
   "surface_form": "yāti",
   "lemma": "√yā",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "।गम्यत इति गतिः, परं गन्तव्यं यथावद् अवस्थितम् आत्मानं प्राप्नोति। देवाद्याकारयुक्ततया सर्वत्र विषमम् आत्मानं पश्यन् आत्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "याति"
  },
  {
   "surface_form": "parām",
   "lemma": "para",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पराम्"
  },
  {
   "surface_form": "gatim",
   "lemma": "gati",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गतिम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "6.32",
   "type": "long-distance thematic echo",
   "score": 0.9572,
   "feature_breakdown": {
    "cosine": 0.854,
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    "stem_prefix": 8.0
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  },
  {
   "verse": "6.29",
   "type": "long-distance thematic echo",
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   "feature_breakdown": {
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  {
   "verse": "13.32",
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  },
  {
   "verse": "12.4",
   "type": "cross-chapter thematic parallel",
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   "feature_breakdown": {
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  {
   "verse": "7.18",
   "type": "lemma-family resonance",
   "score": 0.9165,
   "feature_breakdown": {
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  {
   "verse": "6.30",
   "type": "long-distance thematic echo",
   "score": 0.9152,
   "feature_breakdown": {
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  },
  {
   "verse": "18.49",
   "type": "cross-chapter thematic parallel",
   "score": 0.9145,
   "feature_breakdown": {
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  {
   "verse": "6.20",
   "type": "long-distance thematic echo",
   "score": 0.9144,
   "feature_breakdown": {
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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_13.29",
    "anandgiri_13.28"
   ],
   "score": 0.5,
   "english_rendering": "Because, seeing the Īśvara (Lord) abiding equally everywhere, in all beings, he does not harm the self by the self, therefore he reaches the parā gati (highest goal), mokṣa (liberation). It may be objected that no creature harms itself; not so, for every ignorant person sets aside the self, which is directly evident, takes the non-self as self, and, having made dharma and adharma (merit and demerit), kills that assumed self and takes up another new one, and kills that too, so every ignorant person is an ātmahan (self-slayer); and the true Self too is as if slain by avidyā (ignorance), since its fruit is not seen. The seer of the Self harms the self in neither way, and so reaches the highest goal.",
   "divergence_note": "Śaṅkara (13.29) meets the objection that self-harm is impossible by giving 'self-killing' two senses: endlessly dropping one assumed body-self for the next, and obscuring the true Self by ignorance. The goal is mokṣa (liberation), the end of both kinds of harm.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.28",
    "vedantadeshika_13.29"
   ],
   "score": 0.5,
   "english_rendering": "Seeing the Īśvara (master), the self that stands in the bodies of gods and the rest as their śeṣin (owner), support and controller, as sama (the same everywhere) in being of the one form of knowledge, freed from the unequal forms of god and the rest, he does not harm his own self by the ātman (here, the mind); he protects it and releases it from saṃsāra (worldly becoming). Therefore, from seeing it everywhere as the same in form as a knower, he reaches the parā gati (highest goal): gati is 'that which is reached,' and the highest thing to be reached is the self as it truly is. He who sees the self as unequal everywhere, in the forms of god and the rest, harms it, flinging it into the middle of the ocean of becoming.",
   "divergence_note": "Rāmānuja (13.28) again reads īśvara as the individual self, master (śeṣin) of its own body, glosses ātmanā as manasā (by the mind) and turns 'does not harm' into a positive: protects and releases. The parā gati (highest goal) is the self's own true condition, not merger, the opposite of Śaṅkara's reading of a single Lord and mokṣa as the end of ignorance.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.29",
    "jayatirtha_13.29"
   ],
   "score": 0.5,
   "english_rendering": "No Dvaita rendering: the supplied source records that Madhvācārya did not comment on this verse ('Sri Madhvacharya did not comment on this sloka').",
   "divergence_note": "ABSENT: Madhva's bhāṣya is empty for this verse (his 13.29). Jayatīrtha's 13.29 is listed as a witness passage but its text is not supplied; nothing is invented. Jayatīrtha's Prameyadīpikā is also silent on this verse.",
   "provenance": "siddhānta_reconstruction",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.29"
   ],
   "score": 0.5,
   "english_rendering": "Seeing the same, he does not harm the self by the self, that is, he does not take it to be other than it is but knows it as it truly is, on the authority of the saying: 'What sin has he not done, that thief who steals himself, who takes the self that is one way to be another?' (Mahābhārata 1.74.27). Rather he protects it and passes beyond saṃsāra (worldly becoming), as the śruti (scripture) says, 'he goes beyond death'; therefore, from seeing it everywhere as the same in form as a knower, he reaches the parā gati (highest goal), the dhāma (abode) of Bhagavān (the Lord), of the nature of sat-cit-ānanda (being, consciousness and bliss), which is the akṣara (the imperishable).",
   "divergence_note": "Vallabha (13.29) reads 'harming the self' as misapprehending it, and adopts Rāmānuja's 'protects' and 'same as knower,' but the goal is distinctly Śuddhādvaita: the parā gati (highest goal) is the abode of Bhagavān (the Lord), identified with the akṣara (imperishable) and with sat-cit-ānanda, neither Rāmānuja's self-as-it-is nor Śaṅkara's bare mokṣa.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.29"
   ],
   "score": 0.5,
   "english_rendering": "Why does he alone see? Because, seeing the paramātman (supreme self) abiding sama (equally) in all beings, rightly settled in its unfallen nature, he does not by his own self destroy the self whose nature is sat-cit-ānanda (being, consciousness and bliss) by hiding it under avidyā (ignorance), and so he gains the parā gati (highest goal), mokṣa (liberation). But one who does not see thus, who takes the body to be the self, harms the self along with the body; so the śruti (Īśa Upaniṣad 3) says, 'Sunless are those worlds, wrapped in blind darkness, to which, after death, go those who slay the self.'",
   "divergence_note": "Śrīdhara (13.29) keeps Śaṅkara's sense of self-harm as hiding the blissful Self by ignorance, but compresses it, names the self-slayer simply as the one who takes body as self, and adds the Īśa Upaniṣad warning of the sunless worlds as the fate of that error.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.29"
   ],
   "score": 0.5,
   "english_rendering": "He praises this vision by its fruit to awaken ruci (a taste for it): seeing the Self as described, realising it directly through the eye of scripture as 'I am this,' he does not harm the self by the self. Every ignorant person harms the Self twice: by avidyā (ignorance), which makes the one Self that is, that shines, non-agent, non-enjoyer, supreme bliss, seem not to be and not to shine; and by killing, through karma (past action), the old body-complex he took as self and taking up a new one; the Mahābhārata ('that thief who steals himself') and the Īśa Upaniṣad ('those who slay the self'), where ātmahan (self-slayer) means one who takes the non-self for self, both say so. The knower cancels that false identification by seeing the pure Self, and so, harm to the Self having ended, reaches the parā gati (highest goal), mukti (liberation), the end of avidyā (ignorance) and its effects.",
   "divergence_note": "Madhusūdana (13.29) expands Śaṅkara's double self-slaying with an exact account of avidyā (it makes the existing, shining Self appear 'not there, not shining') and with the same Mahābhārata verse that Vallabha cites. He frames the verse as praise meant to produce ruci (taste, eagerness) in the seeker, an element of his own that ties knowledge to devotional desire.",
   "commentator": "Madhusudan Sarasvati"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "ततो याति परां गतिम्",
   "role": "supporting",
   "other_verses_in_list": [
    "6.45",
    "16.22"
   ]
  },
  {
   "list": "पश्यन्",
   "role": "supporting",
   "other_verses_in_list": [
    "1.38",
    "3.20",
    "5.8",
    "5.9",
    "6.20",
    "13.24",
    "15.10",
    "15.11"
   ]
  },
  {
   "list": "सर्वत्र",
   "role": "supporting",
   "other_verses_in_list": [
    "2.57",
    "6.29",
    "6.30",
    "6.32",
    "9.6",
    "12.3",
    "12.4",
    "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": [
     "samavasthitam: samavasthā -> √samavasthā",
     "hinasti: hiṃs -> √hiṃs",
     "yāti: yā -> √yā"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.896828Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 4,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   },
   {
    "kind": "ch13_commentary_realignment",
    "applied_at": "2026-10-23T02:22:33.232449+00:00",
    "applied_by": "sutrakrit-gita/scripts/merge_ch13_realigned.py",
    "root_cause": "Chapter 13 commentaries count 35 verses (13.1 = Arjuna's question) but the edition counts 34; payloads paired mūla 13.N with each commentary's 13.N, i.e. the previous verse's bhāṣya for most schools.",
    "source_verses": {
     "advaita": "13.29",
     "viśiṣṭādvaita": "13.28",
     "dvaita": "13.29",
     "śuddhādvaita": "13.29",
     "bhakti": "13.29",
     "advaita-bhakti": "13.29"
    }
   },
   {
    "kind": "ch13_dvaita_jayatirtha",
    "applied_at": "2026-10-23T02:48:54.530351+00:00",
    "applied_by": "sutrakrit-gita/scripts/merge_ch13_dvaita_jayatirtha.py",
    "change": "note records that Jayatirtha is also silent"
   }
  ]
 },
 "so_what_questions": [
  "In what ways do I quietly harm myself by taking my role, my image or my body to be who I am?",
  "If I saw the same worth in everyone around me, would I still be able to wound them, or myself?",
  "Is self-sabotage really a matter of misunderstanding who I am?",
  "Each time I reinvent myself, am I growing, or just trading one false self for another?",
  "What does it mean to protect myself, as opposed to defending my ego?",
  "Can the way I see other people be the thing that saves or ruins me?"
 ],
 "everyday_applications": {
  "advaita": "A founder who ties his whole self to his company dies a little with every pivot and then puts on the next identity, 'the AI guy,' 'the climate guy,' and kills that one too. Śaṅkara calls that self-slaying, and adds that his real self lies buried under it all the while. Seeing the same self in everyone, including himself, ends both losses.",
  "viśiṣṭādvaita": "A burnt-out resident who judges herself by her rank, intern versus attending, keeps throwing herself back into the churn. If she sees that she and every colleague are equally knowers who run their own lives, she uses her mind to rescue herself instead of to punish herself. The goal is not to become someone else, but to arrive at what she already is.",
  "dvaita": "No Dvaita application is offered for this verse: Madhva left no comment on it, and the panel does not invent one.",
  "śuddhādvaita": "A parent who keeps telling himself 'I am just a provider' is, in the Mahābhārata's words, a thief who has stolen himself. Seeing himself as he truly is, as the same in kind as everyone, is not just relief but a way forward to a home: the joy-filled presence of the divine. The aim is a place to arrive at, not merely an escape.",
  "bhakti": "A man whose whole sense of self is his body, its looks, its strength, its age, damages himself with every ache and grey hair. Seeing the steady, joyful reality in everyone, himself included, stops that slow self-destruction. The warning is plain: lose that sight and you live in a sunless room of your own making.",
  "advaita-bhakti": "A teacher wants students to become eager, not just informed, so she begins with what this understanding gives them, as the verse does. The insight itself is that we wound ourselves twice, by hiding who we really are and by endlessly swapping one assumed identity for another. Once that shows, the wanting comes on its own."
 },
 "primary_meaning": "When you see the same Lord standing equally in all beings, you stop harming yourself, and from that seeing you reach the highest goal."
}