{
 "verse_id": "12.13",
 "mūla": {
  "devanāgarī": "अद्वेष्टा सर्व-भूतानां मैत्रः करुण एव च | निर्ममो निरहंकारः सम-दुःख-सुखः क्षमी",
  "iast": "adveṣṭā sarva-bhūtānāṃ maitraḥ karuṇa eva ca | nirmamo nirahaṃkāraḥ sama-duḥkha-sukhaḥ kṣamī",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 13",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
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   "lemma": "a",
   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "अ"
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   "lemma": "dveṣṭṛ",
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     "sense": ", आत्मनः दुःखहेतुमपि न किञ्चित् द्वेष्टि, सर्वाणि भूतानि आत्मत्वेन हि पश्यति",
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     "sense": "सर्वभूतानां किंतु मैत्रः मैत्री स्निग्धता तद्वान्",
     "school": "advaita-bhakti",
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   "theme_lists": [],
   "surface_devanagari": "सर्व"
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   "surface_form": "bhūtānām",
   "lemma": "bhūta",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूतानाम्"
  },
  {
   "surface_form": "maitraḥ",
   "lemma": "maitra",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
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     "sense": "मित्रभावः मैत्री मित्रतया वर्तते इति मैत्रः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": ", तेषु",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    {
     "sense": ", करुणश्च उत्तमेषु द्वेषशून्यः, समेषु मित्रतया वर्तत इति मैत्रः",
     "school": "bhakti",
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     "witnesses": [
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    {
     "sense": "मैत्री स्निग्धता तद्वान्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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   "surface_devanagari": "मैत्रः"
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  {
   "surface_form": "karuṇaḥ",
   "lemma": "karuṇa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "करुणः"
  },
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   "grammar": "nominative masculine singular noun",
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     "sense": "-- देहात्माभिमानरहितः, तत",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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     "sense": "वृत्तस्वाध्यायादिकृताहंकारान्निष्क्रान्तः द्वेषरागयोरप्रवर्तकत्वेन समे दुःखसुखे यस्य सः",
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   "grammar": "nominative masculine singular noun",
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_12.13",
    "anandgiri_12.13"
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   "score": 0.5,
   "english_rendering": "The bhakta who is dear to the Lord bears no hatred (dvesa) toward any being because he perceives all beings as the Self (atman) — to hate another is to hate oneself. Friendship (maitri) and compassion (karuna) arise naturally from this atma-darsana, not as moral duties imposed from without. Without the conceit of 'mine' (nirmama) and 'I' (nirahankara), pleasure and pain arrive equally and leave no residue; the knower simply abides unmoved, granting fearlessness to all — this is the mark of the samnyasi who sees brahman alone."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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    "vedantadeshika_12.13"
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   "score": 0.5,
   "english_rendering": "The true bhakta understands that even those beings who harm or despise him do so under the Lord's impulsion proportionate to the bhakta's own past karma — recognizing this, he maintains maitri (loving regard) toward the very beings who wrong him, and karuna (compassion) toward their suffering. He is free of the notion 'this body is mine' (nirmama) and of the delusion that the body is the self (nirahankara), so pleasure and pain from contact cause neither elation nor agitation; unshaken equanimity (sama-duhkha-sukha) is the fruit of seeing all circumstances as Bhagavan's dispensation. Such a devotee, whose mind and intellect are offered entirely to Vasudeva, worships through karmayoga with no eye on results, and is therefore dear to the Lord."
  },
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   "witness_passages": [
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   "english_rendering": "*Adveṣṭā sarva-bhūtānāṃ* — the *bhakta* bears no hatred toward any being. This is not the dissolved impartiality of one who has ceased to distinguish; the *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) stands unrevoked. Hatred is absent because each being is seen as sustained by *Hari*, the *svatantra* (independently real, self-sufficient) ground of all. *Maitraḥ karuṇa eva ca* — friendliness and compassion flow from recognition that every *jīva* (individual self) shares the condition of *paratantra* (eternally dependent) existence; none is self-sufficient, all lean on the same Lord. *Nirmamo nirahaṃkāraḥ* — freedom from 'mine' and from the egoic claim of authorship follows directly: the *paratantra jīva* has nothing it can rightfully call its own, and no act it can rightfully call its doing, since *Hari* alone is the true *kartā*. *Sama-duḥkha-sukhaḥ* — equanimity across pain and pleasure is the *jīva*'s natural posture when it rests in its proper station within the *taratamya* (graded ontological hierarchy), neither inflated by pleasure nor shattered by pain, because neither alters its ontological rank. *Kṣamī* — forbearance completes the portrait: the dependent self, knowing every event issues from the will of the *svatantra* Hari, finds no occasion for resentment. Together, these qualities are not moral accomplishments grafted onto an expanding self; they are expressions of the *jīva*'s constitutive *paratantrya*, made luminous when *bhakti* (devotion) reorients the self toward its sovereign.",
   "provenance": "siddhānta_reconstruction"
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "english_rendering": "Vallabhacarya opens: Bhagavan now declares in six slokas (beginning with 'advesta') the thirty-two marks of the pushti-bhakta who is the object of His love, because the Lord's grace alone — uncaused (nirhetuka) — is the root-cause of the bhakta's approach. Non-hatred, friendliness, and compassion are not virtues the bhakta acquires; they are the spontaneous fragrance of Krsna's prasada already operative in him. The bhakta does not work to be nirmama or nirahankara — Krsna's own anugrahika grace has already dissolved those illusions, making the devotee a fitting vessel for the Lord's lila."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Sridhara Svami reads these eight slokas (beginning 'advesta') as the qualities that swiftly (ksipram) produce the Lord's grace (paramesvara-prasada) for the devotee already described. Advesta toward all beings is glossed in three relational registers: toward superiors one is free of envy; toward equals one moves with friendly fellow-feeling (maitri); toward those in distress one extends compassion (karuna). Nirmama and nirahankara together remove the two great obstacles — possessiveness and body-identification — and from their removal equanimity in pain and pleasure (sama-duhkha-sukha) follows naturally; ksama (forbearance) is the stabilizing virtue that holds the whole disposition steady under provocation."
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  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "english_rendering": "The Lord, wishing to bring even the *manda-adhikārin* (one of middling qualification) to the *akṣara-upāsanā* that is the supreme fruit, praises in seven verses — beginning with *adveṣṭā* — those *akṣara-upāsakas* (worshippers of the Imperishable) who have attained *abheda-darśana* (vision of non-distinction) and are *kṛtakṛtyāḥ* (wholly accomplished): *tān eva jñānaṃ dharmajātaṃ ca anusaraṇīyam* — their knowledge and body of dharma are what Arjuna should follow upon reaching the requisite qualification. One who sees *sarvāṇi bhūtāni ātmatvena* (all beings as ātman) finds no ground for aversion even when those beings cause him pain — *ātmano duḥkhahētāv api pratikūlabuddhyabhāvān na dveṣṭā sarva-bhūtānām*. *Maitrī* is *snigdhatā* — the natural warmth that arises from that vision; *karuṇā* is *duḥkhiteṣu dayā*, active compassion for the afflicted, making the devotee *sarva-bhūtābhaya-dātā*, a source of fearlessness for all — he is, in the bhāṣya's own word, a *paramahaṃsa-parivrājaka*. *Nirmamaḥ* is one *dehe 'pi mameti pratyaya-rahitaḥ* — free even of the sense 'mine' toward his own body; *nirahaṃkāraḥ* is one *vṛtta-svādhyāyādi-kṛtāhaṃkārān niṣkrāntaḥ*, gone out beyond the pride built up by conduct and scriptural recitation. These two extinguish the twin impulses of *dveṣa* and *rāga*, leaving pleasure and pain *same* — balanced — and a will that does not retaliate: *ākrośana-tāḍanādinā api na vikriyām āpadyate* — not disturbed even by abuse or blows. That unshaken steadiness is *kṣamā*."
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   "role": "supporting",
   "other_verses_in_list": [
    "12.14",
    "12.19"
   ]
  },
  {
   "list": "सुख-दुःख",
   "role": "supporting",
   "other_verses_in_list": [
    "2.14",
    "2.38",
    "6.7",
    "12.18",
    "13.20",
    "15.5"
   ]
  }
 ],
 "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": [
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.874818Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 5,
    "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"
   }
  ]
 },
 "so_what_questions": [
  "If advesta (non-hatred) rests on seeing all beings as atman or as Bhagavan's instruments, is it a moral achievement or a perceptual shift — and which comes first?",
  "Schools split on whether these qualities are descriptive (the bhakta naturally has them as fruit of practice) or prescriptive (the aspirant must cultivate them as means). Does the text itself decide this question?",
  "Nirmama (no 'mine') and nirahankara (no 'I') appear as a pair: is their order significant — must possessiveness dissolve before ego, or simultaneously?",
  "Sama-duhkha-sukha (equanimity in pain and pleasure) is praised here; yet Krsna elsewhere weeps through Arjuna grief. How do the schools reconcile felt compassion with affective equanimity?",
  "Ksama (forbearance) closes the verse. Sridhara calls it the stabilizing virtue. Sankara says the knower 'simply abides unmoved' when struck. Is forbearance an active discipline or the automatic consequence of right vision?",
  "Vallabha insists these qualities appear in the bhakta only through Krsna's uncaused grace. Does this make human effort to cultivate them misguided, supplementary, or simply preparatory?",
  "This is the first verse of the 12.13-19 catalog. Does the sequence matter — does non-hatred logically precede friendliness precede compassion, or is the list accumulative without hierarchy?"
 ],
 "everyday_applications": {
  "advaita": "When a colleague's criticism stings, pause and ask: 'Who is the one being criticized?' Sankara's advesta practice is not managing the emotion but questioning the identity that takes offence — the sting dissolves when the one who feels insulted is seen as a projected image, not bedrock reality.",
  "visistadvaita": "In a difficult relationship, Ramanuja's practice is to trace the harm back: 'This person is acting under the Lord's guidance in proportion to something in my own past.' The shift is from 'why are they doing this to me' to 'what is Bhagavan teaching me through them' — which opens maitri where grievance had closed it.",
  "dvaita": "Madhva's frame for nirmama in daily life: list the things you call 'mine' — money, reputation, relationships — and rehearse daily that you hold them in trust from Hari, who lent them and may recall them. The practice is not detachment as coldness but grateful stewardship, which is far more stable under loss than ownership ever was.",
  "suddhadvita": "Vallabha's application is counter-intuitive: do not strain to become compassionate or ego-free. Instead, offer your attention to Krsna's lila — the stories, the name, the image — and watch the ego's grip loosen without direct assault. Pustimargi sadhana is the indirect path: grace does the inner work when the outer channel (sravana, kirtana) is held open.",
  "bhakti": "Sridhara's three-register reading of advesta becomes a practical social map: in professional hierarchies, check for envy of superiors; with peers, check whether you're extending genuine maitri or transactional courtesy; with those who are struggling, notice whether karuna is present or whether you're maintaining polite distance. The verse is a diagnostic across all three relational zones.",
  "advaita-bhakti": "Madhusudana's synthesis offers the most integrative everyday practice: choose one person toward whom you feel chronic low-grade irritation and deliberately practice the paramahamsa quality he describes — grant them fearlessness by removing from your presence any judgment they might fear. This is ksama not as gritted-teeth endurance but as the active gift of safety, which transforms both the giver and the receiver."
 },
 "primary_meaning": "He hates no creature, befriends and shows compassion to all, claims nothing as his own, harbors no ego, stands steady in pain and pleasure, and does not break under provocation."
}