{
 "verse_id": "12.18",
 "mūla": {
  "devanāgarī": "समः शत्रौ च मित्रे च तथा मानापमानयोः | शीतोष्ण-सुख-दुःखेषु समः सङ्ग-विवर्जितः",
  "iast": "samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ | śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 18",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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   "surface_form": "samaḥ",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "समः"
  },
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   "senses_attested_in_panel": [
    {
     "sense": "च मित्रे च, तथा मानापमानयोः पूजापरिभवयोः, शीतोष्णसुखदुःखेषु समः, सर्वत्र",
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     "sense": "च इत्यादिना श्लोकद्वयेन बहुविधं सहेतुकं साम्यमुच्यते तत्र पुनरुक्तिमाशङ्क्य परिहरतिअद्वेष्टेति",
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    }
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   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "mitre",
   "lemma": "mitra",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च, तथा मानापमानयोः पूजापरिभवयोः, शीतोष्णसुखदुःखेषु समः, सर्वत्र",
     "school": "advaita",
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    {
     "sense": "च मानापमानयोश्च शीतादिषु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "च सम एकरूपः, मानापमानयोरपि तथा सम एव",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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  },
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   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "च"
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   "theme_lists": [],
   "surface_devanagari": "मान"
  },
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   "theme_lists": [],
   "surface_devanagari": "अपमानयोः"
  },
  {
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   "theme_lists": [],
   "surface_devanagari": "शीत"
  },
  {
   "surface_form": "uṣṇa",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उष्ण"
  },
  {
   "surface_form": "sukha",
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   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुख"
  },
  {
   "surface_form": "duḥkheṣu",
   "lemma": "duḥkha",
   "grammar": "locative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुःखेषु"
  },
  {
   "surface_form": "samaḥ",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "समः"
  },
  {
   "surface_form": "saṅga",
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   "theme_lists": [],
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  },
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   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विवर्जितः"
  }
 ],
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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_12.18",
    "anandgiri_12.18"
   ],
   "score": 0.5,
   "english_rendering": "The knower of Brahman remains sama (equanimous) toward enemy and friend alike, toward honor and dishonor, toward cold and heat, pleasure and pain — because for him, no second thing exists to prefer or reject. Shankara's gloss is spare: sama in each pair, and throughout sanga-vivarjita (free from attachment) — attachment being the root delusion that one thing among phenomena is more 'mine' than another. This equanimity is not indifference cultivated by effort; it is the natural fruit of recognizing that the pairs of opposites are superimpositions on the one undivided Atman.",
   "divergence_note": "Shankara glosses each pair tersely — 'sama shatro ca mitre ca, tatha manapamanayor puja-paribhavayor, shitoshna-sukha-duhkheshu sama, sarvatra ca sanga-vivarjita' — the commentary is a list, not an argument, because the point is self-evident once non-duality is understood."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_12.18",
    "vedantadeshika_12.18"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads this verse as an intensification of what was said at 12.13 (adveshta sarva-bhutanam): there, the devotee was free from hatred even when enemies are absent; here, sama (equanimity) is maintained even when enemies and friends stand in one's presence. The key addition is aniketa — having one's mati (steadfast intelligence) fixed in the Atman, the devotee is unattached to any dwelling (niketa) and therefore equally unperturbed by honor or dishonor. Ramanuja closes: 'such a bhakta is dear to me' — the equanimity is not an end in itself but the very quality that makes kainkarya (service to Bhagavan) whole.",
   "divergence_note": "Ramanuja explicitly notes 'atra teshu sannihiteshu api samacittatvam' — equanimity even when the provocateur is present — as a 'distinct quality beyond' mere freedom from hatred, and ties aniketa to atma-sthira-matitva."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_12.18",
    "jayatirtha_12.18"
   ],
   "score": 0.5,
   "english_rendering": "Madhva left no direct comment on this verse. Reading through the Dvaita lens established elsewhere: the jiva is eternally and absolutely distinct from Hari, and all equanimity flows from total dependence on Hari's will rather than from any identity with Brahman. The devotee who is sama toward shatro and mitre is so because both enemy and friend exist only as instruments of Hari's sovereign arrangement; sanga-vivarjita means detachment from outcomes that belong to Hari alone, not to the jiva. Equanimity here is the posture of the perfectly dependent worshipper, not the self-realized non-dualist.",
   "divergence_note": "ABSENT — Madhva commentary not present in payload; Dvaita rendering is constructed from established Dvaita theological principles as declared above."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_12.18"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha distinguishes two registers within this verse. Toward the world — enemy, friend, honor, dishonor, cold and heat — the bhakta is sama (equanimous) by his own nature (svayam sama). But toward Shri Bhagavan, the very same cold or heat becomes an occasion for premal seva (loving service of a personal kind): one attends to the Lord's comfort in the cold, fans the Lord in the heat, and this responsive care is itself bhava-filled devotion. Sanga-vivarjita applies only to those who do not hold this bhava; among fellow Bhagavatas, sanga (association) is not only permitted but enjoined by the maxim 'ye'nyonyato bhagavatah'.",
   "divergence_note": "Vallabha explicitly writes 'sevye svamine shri-bhagavati tu shitadikam premna bhavayamas tat-tat-pratikara-sevam kuryad eva' and invokes the 'ye'nyonyato bhagavatah' passage to carve out an exception for Vaishnava association."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_12.18"
   ],
   "score": 0.5,
   "english_rendering": "Shridhara reads the verse as a two-fold declaration of sameness (sama eka-rupah): first, toward shatro and mitre alike; second, toward mana and apamana (honor and dishonor), with the gloss that this means being free from harsha (elation) and vishada (grief). Cold and heat, pleasure and pain are a further extension of the same principle. Sanga-vivarjita he glosses as kvacid api anasakta — 'unattached in any respect whatsoever' — a universalization that makes the verse a portrait of total non-grasping, fitting the bhakta who rests in the Beloved rather than in any worldly support.",
   "divergence_note": "Shridhara explicitly glosses 'sama eka-rupah' and 'harsha-vishada-shunya ity arthah' and 'kvacid apy anasakta' — three crisp glosses that track the verse phrase by phrase."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_12.18"
   ],
   "score": 0.5,
   "english_rendering": "*samaḥ śatrau ca mitre ca* — equal toward enemy and friend; *tathā mānāpamānayoḥ* — likewise in honor and dishonor; *śītoṣṇa-sukha-duḥkheṣu samaḥ* — equal in cold and heat, pleasure and pain. Madhusūdana marks this verse as *pūrvasya eva prapañcaḥ* — an expansion of what immediately preceded. His entire gloss on *saṅga-vivarjitaḥ* reads: *cetanācetana-sarva-viṣaya-śobhana-adhyāsa-rahitaḥ* — free from the superimposition (*adhyāsa*) of 'beautiful' or 'pleasing' qualities on every object, sentient (*cetana*) and insentient (*acetana*) alike. All attraction toward any object is, at root, *adhyāsa*; *saṅga* arises only where that superimposition is not seen through. The payoff he states in his closing phrase: *sarvathā harṣa-viṣāda-śūnya ity arthaḥ* — 'the meaning is: wholly devoid of elation and grief in every mode.' That zero-point of *harṣa-viṣāda* is not mere indifference but the open ground in which *kṛṣṇa-bhakti*, being of the pure nature of *ānanda* (bliss), moves without the ego's alternating push and pull. *Jñāna* clears the superimpositions; *bhakti* as *paramā prīti* (highest love) then operates unobstructed. The rest, he notes — *sphaṭam anyat* — is self-evident.",
   "divergence_note": "Madhusūdana's Sanskrit is precise: *cetanācetana-sarva-viṣaya-śobhana-adhyāsa-rahitaḥ* glosses *saṅga-vivarjitaḥ*, and *sarvathā harṣa-viṣāda-śūnya ity arthaḥ* closes the verse. The *adhyāsa* register is Advaita sublation language applied directly to devotional equanimity; the phrase *pūrvasya eva prapañcaḥ* ties the verse structurally to the preceding sequence rather than treating it as a fresh enumeration."
  },
  "visistadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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  },
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  },
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 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
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    "bg-vallabha",
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    "bg-sridhara",
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  },
  "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)",
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    "scope": "word_by_word[].lemma",
    "loci": [
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    "n_senses_repaired": 3,
    "substitution": "? -> ,",
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 },
 "so_what_questions": [
  "Can equanimity toward a person who has actively harmed you be cultivated, or does it require a prior metaphysical shift in how you understand who that person is?",
  "Shridhara glosses 'sama' as 'eka-rupah' — one-formed. Does that mean the devotee feels nothing, or that a single quality (steadiness) is present in place of the oscillation between elation and grief?",
  "Vallabha carves out an exception to sanga-vivarjita for Vaishnava association. What principle determines when 'attachment' is spiritually generative versus spiritually obstructive?",
  "Ramanuja distinguishes between freedom from hatred when the enemy is absent (12.13) and equanimity when the enemy stands in front of you. Is the second a harder or merely a different discipline than the first?",
  "Madhusudana locates sanga in 'superimposition of beauty on objects.' Does this mean that aesthetic appreciation is always spiritually suspect, or only when it produces grasping?",
  "The verse pairs shatro-mitre, mana-apamana, shita-ushna, sukha-duhkha as four dyads. Is the point that all four are equally irrelevant, or that they are four different dimensions of a single underlying problem?",
  "If equanimity (sama) is the outward sign and sanga-vivarjita is the inner condition, can one exist without the other — is it possible to be outwardly calm but inwardly attached?"
 ],
 "everyday_applications": {
  "advaita": "When a colleague receives praise you believe you deserved, notice the contraction. That contraction is the sign that you have made the colleague 'other' and the praise 'mine.' The practice is not to suppress the contraction but to inquire who exactly is contracted — the inquiry, sustained, dissolves the boundary that made the praise a threat.",
  "visistadvaita": "In a household disagreement, equanimity is not neutrality — it is remaining fully present to each person while your fundamental orientation (toward Bhagavan as the center) does not shift. The disagreement is real; the participants matter; but your identity is anchored in kainkarya, not in being proved right.",
  "dvaita": "When a project you were responsible for fails, resist both self-flagellation (which centers the jiva) and false detachment (which avoids learning). The Dvaita posture is: report honestly to Hari that the instrument failed, ask what is required next, and act without claiming either the failure or the next attempt as yours to own.",
  "shuddhadvaita": "Vallabha's distinction is immediately practical: with the people around you, be even-tempered and un-possessive. But with whatever you designate as your seva to Krishna — a daily practice, a creative discipline, a relationship held as sacred — be fully attentive and responsive, treating every variation in its condition as an invitation to serve more precisely.",
  "bhakti": "Shridhara's 'kvacid api anasakta' — unattached in any respect whatsoever — is a high bar for ordinary life. A workable translation: notice the moment you begin rehearsing how to hold onto something (a position, a relationship, an outcome) and treat that noticing as the practice itself. The noticing, repeated, loosens the grip without requiring you to manufacture indifference.",
  "advaita-bhakti": "Madhusudana's 'superimposition of beauty' points to a specific trap: the moment you begin to need a person or place to remain beautiful — to keep providing what you have come to expect from it — you have overlaid your projection onto reality. The practice is to enjoy fully while holding lightly: full presence, zero demand that the experience continue."
 },
 "primary_meaning": "Equal toward enemy and friend, unmoved by honor or dishonor, cold or heat, pleasure or pain, free from all attachment."
}