{
 "verse_id": "13.30",
 "mūla": {
  "devanāgarī": "यदा भूत-पृथग्-भावम् एकस्थम् अनुपश्यति | तत एव च विस्तारं ब्रह्म संपद्यते तदा",
  "iast": "yadā bhūta-pṛthag-bhāvam ekastham anupaśyati | tata eva ca vistāraṃ brahma saṃpadyate tadā",
  "chapter_position": "Chapter 13 (Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Distinction Between Field and Field-Knower)), verse 30",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yadā",
   "lemma": "yadā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यदा"
  },
  {
   "surface_form": "bhūta",
   "lemma": "bhūta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूत"
  },
  {
   "surface_form": "pṛthag-bhāvam",
   "lemma": "pṛthagbhāva",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पृथग्-भावम्"
  },
  {
   "surface_form": "ekastham",
   "lemma": "ekastha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "एकतत्त्वस्थं प्रकृतिस्थं यदा पश्यति, न आत्मस्थम्, तत",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "एकस्थम्"
  },
  {
   "surface_form": "anupaśyati",
   "lemma": "anu-√dṛś",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनुपश्यति"
  },
  {
   "surface_form": "tatas",
   "lemma": "tatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ततस्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "vistāram",
   "lemma": "vistāra",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विस्तारम्"
  },
  {
   "surface_form": "brahma",
   "lemma": "brahman",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "संपद्यते अनवच्छिन्नज्ञानैकाकारम् आत्मानं प्राप्नोति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ब्रह्म"
  },
  {
   "surface_form": "saṃpadyate",
   "lemma": "sam-√pad",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अनवच्छिन्नज्ञानैकाकारम् आत्मानं प्राप्नोति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संपद्यते"
  },
  {
   "surface_form": "tadā",
   "lemma": "tadā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तदा"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "6.18",
   "type": "semantic neighbor",
   "score": 0.8648,
   "feature_breakdown": {
    "cosine": 0.8648,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "8.3",
   "type": "cross-chapter thematic parallel",
   "score": 0.8648,
   "feature_breakdown": {
    "cosine": 0.8548,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "2.72",
   "type": "long-distance thematic echo",
   "score": 0.8626,
   "feature_breakdown": {
    "cosine": 0.8526,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "3.15",
   "type": "long-distance thematic echo",
   "score": 0.8616,
   "feature_breakdown": {
    "cosine": 0.8516,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "4.24",
   "type": "long-distance thematic echo",
   "score": 0.8615,
   "feature_breakdown": {
    "cosine": 0.8515,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "5.21",
   "type": "long-distance thematic echo",
   "score": 0.8606,
   "feature_breakdown": {
    "cosine": 0.8506,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "8.1",
   "type": "cross-chapter thematic parallel",
   "score": 0.8597,
   "feature_breakdown": {
    "cosine": 0.8497,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  },
  {
   "verse": "4.25",
   "type": "long-distance thematic echo",
   "score": 0.8585,
   "feature_breakdown": {
    "cosine": 0.8485,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.0,
    "stem_prefix": 0.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_13.31",
    "anandgiri_13.30"
   ],
   "score": 0.5,
   "divergence_note": "Śaṅkara (source 13.31) reads ekastha as 'standing in the one ātman' and anu-paśyati as direct seeing that follows (anu) scriptural-teacher instruction; vistāra is glossed utpatti/vikāsa (origination, unfolding) from the Self, proved by Chāndogya 7.25.2 and 7.26.1. He closes by raising the objection the next verse answers: if one Self is the self of all bodies, does it share their defects?",
   "english_rendering": "When, following the instruction of śāstra (scripture) and ācārya (teacher), one sees for oneself that the separateness of beings rests in the one ātman (Self), as the śruti says 'the Self alone is all this', and sees their unfolding as arising from that Self alone, from the Self breath, from the Self space, from the Self food, then at that moment one becomes brahman (the Absolute). The separateness is not denied as appearance; it is located in, and issued from, the one Self, and to see it so is already to be brahman.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_13.30",
    "vedantadeshika_13.31"
   ],
   "score": 0.5,
   "divergence_note": "Rāmānuja (source 13.30) inverts Śaṅkara's locus: ekastha = 'in one tattva (principle), namely prakṛti', with an explicit 'na ātmastham' (not in the self). 'Brahman' here is not the Supreme but the individual ātman reached in its pure form of unlimited knowledge; vistāra is generational spreading from matter, not emanation from the Self.",
   "english_rendering": "When one sees that the distinctions among beings, god, human, short, tall, though these beings are compounds of the two principles prakṛti (matter) and puruṣa (self), stand in one principle, in prakṛti, and not in the ātman (self), and sees that their spreading out into sons, grandsons and the rest proceeds from prakṛti alone, then one attains brahman, that is, the ātman whose single form is unlimited knowledge. The variety belongs wholly to the material side; the self, freed from being confused with it, is reached in its own boundless knowing.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_13.31",
    "jayatirtha_13.31"
   ],
   "score": 0.5,
   "divergence_note": "Madhva's comment (source 13.31) is two glosses only: ekastham = ekasmin viṣṇau sthitam (standing in the one Viṣṇu) and vistāra = viṣṇor vistāram (Viṣṇu's expansion). He does not gloss brahma saṃpadyate, so the rendering of the last clause stays at the mūla; the 'many remain many' line is the plain consequence of locating beings in Viṣṇu rather than identifying them with him, and is not a quoted gloss.",
   "english_rendering": "When one sees the separateness of beings as standing in the One, in Viṣṇu, and their expansion as coming from Viṣṇu alone, then one attains brahman. The many remain many; what one sees is their dependence on, and issuance from, Viṣṇu.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_13.31"
   ],
   "score": 0.5,
   "divergence_note": "Vallabha (source 13.31) splits 'brahman' into two tiers: what is attained here is unity with akṣara brahman, while union with Puruṣottama is a separate entry granted by Hari's will (citing his Vidvanmaṇḍana/Siddhānta-muktāvalī verse). He rejects the 'mithyāvādin' (Advaitin) teaching of an avidyā-made difference: for followers of śruti, usage must be śruti-based, not argument-based.",
   "english_rendering": "Here the third fruit is shown: when one sees that the distinctions among beings, god-hood, human-hood, tall and short, fat and lean, are seated both in prakṛti (matter) and in the samaṣṭi-puruṣa (collective self), and directly realizes their going forth, as the śruti says, 'as tiny sparks from a fire, so from this Self all beings issue', then one attains the akṣara brahman (the Imperishable), a oneness with the unbounded akṣara. Know it thus: the individual is a small stream, the collective is the water of the Gaṅgā, the akṣara is like its śakti (power), and Hari is the deity beyond; oneness with the akṣara is what the śruti teaches, but entry into the Puruṣottama (Supreme Person) happens only by his own will.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_13.31"
   ],
   "score": 0.5,
   "divergence_note": "Śrīdhara (source 13.31) reads ekastha as 'in the one prakṛti which is the Lord's śakti' (with Rāmānuja on prakṛti as locus, against Śaṅkara's ātman), but places the seeing on the cosmic cycle: withdrawal at pralaya, spreading at creation. Unlike Rāmānuja, his result is 'brahmaiva bhavati', becoming the full brahman.",
   "english_rendering": "Now he says that one who sees no difference in the self caused by the difference of beings, since beings are nothing but prakṛti (matter), attains brahman: when one contemplates the separateness of moving and unmoving beings as resting, at pralaya (dissolution), in the one prakṛti that is the Lord's own śakti (power), and sees their spreading forth from that same prakṛti at the time of creation, then, seeing even the beings as undivided because they are only prakṛti, one attains the full brahman, that is, becomes brahman itself.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_13.31"
   ],
   "score": 0.5,
   "divergence_note": "Madhusūdana (source 13.31) goes past Śaṅkara: Śaṅkara has vistāra as real origination from the Self, Madhusūdana has it as kalpita (superimposed) on the Self as adhiṣṭhāna (substratum), 'like dream and magic'. He marks a sequence: 13.29 removed difference among selves, this verse removes difference of non-self from self. No bhakti inflection appears in this comment; it is pure Advaita.",
   "english_rendering": "Having earlier allowed, for the moment, the seeing of difference among fields while ruling out difference among knowers, he now removes even the difference of fields as māyā-made: when one, following śāstra (scripture) and ācārya (teacher), reflects that the separateness of all inert things stands in the one ātman (Self) whose nature is being, imagined upon it and not other than its substratum, and sees their expansion from that one Self as a dream or a conjuror's show, then, with no difference of same kind or other kind left to see, one becomes brahman, empty of every evil. As the śruti says, 'when all beings have become the Self for the knower, what delusion, what sorrow, for one who sees oneness?'",
   "commentator": "Madhusudan Sarasvati"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "एकस्थम्",
   "role": "supporting",
   "other_verses_in_list": [
    "11.15"
   ]
  },
  {
   "list": "पश्यति",
   "role": "supporting",
   "other_verses_in_list": [
    "2.29",
    "5.5",
    "6.30",
    "6.32",
    "13.27",
    "13.29",
    "14.19",
    "18.16"
   ]
  },
  {
   "list": "ब्रह्म",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.72",
    "3.14",
    "3.15",
    "4.21",
    "4.24",
    "4.25",
    "4.31",
    "4.32",
    "5.6",
    "5.10",
    "5.19",
    "5.20",
    "5.21",
    "5.24",
    "5.25",
    "5.26",
    "6.14",
    "6.27",
    "6.28",
    "6.38",
    "6.44",
    "7.29",
    "8.1",
    "8.3",
    "8.11",
    "8.13",
    "8.16",
    "8.17",
    "8.24",
    "10.12",
    "11.15",
    "11.37",
    "13.4",
    "13.12",
    "14.3",
    "14.4",
    "14.26",
    "14.27",
    "17.14",
    "17.23",
    "17.24",
    "18.42",
    "18.50",
    "18.53",
    "18.54"
   ]
  }
 ],
 "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 (sandhi'd compound → prefix-√root canonical)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "anupaśyati: anupaś -> anu-√dṛś"
    ]
   },
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "saṃpadyate: sampad -> sam-√pad"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.898406Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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": "13.31",
     "viśiṣṭādvaita": "13.30",
     "dvaita": "13.31",
     "śuddhādvaita": "13.31",
     "bhakti": "13.31",
     "advaita-bhakti": "13.31"
    }
   }
  ]
 },
 "so_what_questions": [
  "When I look at a team, a family or a city, can I see all the differences between people and still see what holds them together, or does one view always crowd out the other?",
  "Is the variety I see around me something to explain away, or something to trace back to where it comes from?",
  "If the distinctions I sort people by (senior, junior, tall, short, clever, slow) belong to their circumstances and not to who they are, how would I treat them differently on Monday?",
  "Does real understanding change me, or does it only change what I know?",
  "Can a person who sees everything as coming from one source still keep the practical distinctions that a job requires?",
  "When I trace a messy situation back to its origin, does the situation feel smaller, larger, or simply clearer?"
 ],
 "everyday_applications": {
  "advaita": "A founder staring at forty employees, six departments and a dozen conflicts can stop treating them as forty separate problems and see them all as the working-out of one company's purpose. The differences stay, the org chart stays, but they are now read from the centre outward. Seeing it that way is not a step toward the fix; it already changes who is doing the managing.",
  "viśiṣṭādvaita": "A hospital nurse who spends the day sorting patients by age, size, prognosis and family situation can keep every one of those categories while being clear that they are facts about bodies and histories, not about the person in the bed. The sorting is real and has to be done well. What she refuses to do is confuse the chart with the patient, or her own titles and tiredness with herself.",
  "dvaita": "A teacher with thirty very different students does not need to pretend they are all the same. She can see each one as fully separate and still see all of them as depending on one source they did not make and do not control. That keeps her from both flattening them and from imagining any of them, herself included, is self-made.",
  "śuddhādvaita": "A grandparent at a crowded family wedding can see the cousins, in-laws and new babies as a small stream inside a large river: each person distinct, all of them the same water. That shared belonging is something you can reach by seeing clearly. Being personally welcomed by the one at the centre of it all is something else, and you cannot force it; it is given.",
  "bhakti": "A manager living through a restructuring can watch whole teams dissolve and then see new ones form out of the same pool of people, budget and work. Both the folding-in and the spreading-out happen inside one system. Seeing the whole cycle stops her from taking either the layoff list or the new org chart as the final word about anyone.",
  "advaita-bhakti": "A lawyer caught in a bitter partnership dispute can, after enough honest reflection, see that the sides, factions and grievances are all being projected onto one shared situation, the way a dream projects people who are not really there. When no 'us versus them' is left to see, the confusion and the grief go with it. Nothing changes in the case file; everything changes in the person reading it."
 },
 "primary_meaning": "When you see that all the variety of beings rests in one ground, and that all its branching spread comes from that ground alone, you become Brahman."
}