{
 "verse_id": "14.24",
 "mūla": {
  "devanāgarī": "सम-दुःख-सुखः स्वस्थः सम-लोष्टाश्म-काञ्चनः | तुल्य-प्रियाप्रियो धीरस् तुल्य-निन्दात्म-संस्तुतिः",
  "iast": "sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ | tulya-priyāpriyo dhīras tulya-nindātma-saṃstutiḥ",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 24",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "sama",
   "lemma": "sama",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सम"
  },
  {
   "surface_form": "duḥkha",
   "lemma": "duḥkha",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दुःख"
  },
  {
   "surface_form": "sukhaḥ",
   "lemma": "sukha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुखः"
  },
  {
   "surface_form": "svasthaḥ",
   "lemma": "svastha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "स्वे आत्मनि स्थितः प्रसन्नः, समलोष्टाश्मकाञ्चनः लोष्टं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स्वस्मिन् स्थितः स्वात्मैकप्रियत्वेन तद्व्यतिरिक्तपुत्रादिजन्ममरणादिसुखदुःखयोः समचित्त इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "स्वरूप",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्वस्थः"
  },
  {
   "surface_form": "sama",
   "lemma": "sama",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सम"
  },
  {
   "surface_form": "loṣṭa",
   "lemma": "loṣṭa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "लोष्ट"
  },
  {
   "surface_form": "aśma",
   "lemma": "aśman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अश्म"
  },
  {
   "surface_form": "kāñcanaḥ",
   "lemma": "kāñcana",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काञ्चनः"
  },
  {
   "surface_form": "tulya",
   "lemma": "tulya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तुल्य"
  },
  {
   "surface_form": "priya",
   "lemma": "priya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रिय"
  },
  {
   "surface_form": "apriyaḥ",
   "lemma": "apriya",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अप्रियः"
  },
  {
   "surface_form": "dhīraḥ",
   "lemma": "dhīra",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धीरः"
  },
  {
   "surface_form": "tulya",
   "lemma": "tulya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तुल्य"
  },
  {
   "surface_form": "nindā",
   "lemma": "nindā",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "च आत्मसंस्तुतिश्च निन्दात्मसंस्तुती, तुल्ये निन्दात्मसंस्तुती यस्य यतेः सः तुल्यनिन्दात्मसंस्तुतिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "च आत्मस्तुतिश्च यस्य",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निन्दा"
  },
  {
   "surface_form": "ātma",
   "lemma": "ātman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्म"
  },
  {
   "surface_form": "saṃstutiḥ",
   "lemma": "saṃstuti",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संस्तुतिः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "12.18",
   "type": "lemma-family resonance",
   "score": 0.9396,
   "feature_breakdown": {
    "cosine": 0.8796,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 17.9399,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "6.7",
   "type": "lemma-family resonance",
   "score": 0.9295,
   "feature_breakdown": {
    "cosine": 0.8795,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.6853,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "12.13",
   "type": "lemma-family resonance",
   "score": 0.9284,
   "feature_breakdown": {
    "cosine": 0.8686,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0989,
    "lemma_overlap": 13.1892,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "2.56",
   "type": "lemma-family resonance",
   "score": 0.9111,
   "feature_breakdown": {
    "cosine": 0.8711,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.0791,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "2.15",
   "type": "lemma-family resonance",
   "score": 0.9061,
   "feature_breakdown": {
    "cosine": 0.8394,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0837,
    "lemma_overlap": 15.1816,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "2.38",
   "type": "lemma-family resonance",
   "score": 0.8982,
   "feature_breakdown": {
    "cosine": 0.8382,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 17.9399,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "15.5",
   "type": "shared-vocabulary echo",
   "score": 0.8966,
   "feature_breakdown": {
    "cosine": 0.8666,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 10.0068,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "17.8",
   "type": "shared-vocabulary echo",
   "score": 0.8945,
   "feature_breakdown": {
    "cosine": 0.8745,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.9096,
    "stem_prefix": 2.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_14.24",
    "anandgiri_14.24"
   ],
   "score": 0.5,
   "english_rendering": "The one who is sama (equal) toward pain and pleasure alike stands sva-stha (self-abiding), resting in the atman alone — not agitated by external fluctuations because the atman is untouched by them. Clod, stone, and gold are equalized not through indifference but because none holds any claim on one who sees only Brahman. Blame and self-praise alike are seen as speech about what is not-Self; the dhira (steady-minded) renunciant knows the yati's equanimity is simply recognition that the guna-play never reached him.",
   "divergence_note": "Shankara parses each compound as 'yasyaite tulyah sa' — the equalities are marks of the one already established in the Self. Sva-stha is glossed as 'sve atmani sthitah prasannah,' settled and at ease in the Self."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.24",
    "vedantadeshika_14.24"
   ],
   "score": 0.5,
   "english_rendering": "Because the gunatita yogi holds his own atman (svayam) as his only priya (dear), the arising and passing of external joy or grief — birth, death, children — touches him as events in a field he does not claim. His equanimity toward gold and clod flows from this single ground: tad-vyatirikta (other than that beloved Self) objects have no purchase. Ramanuja's dhira is prakrityatma-viveka-kushala — skilled at discriminating prakriti from atman — and it is that skill, not suppression, that holds him equally above blame and praise.",
   "divergence_note": "Ramanuja specifies 'sva-atmaika-priyatvena' (by the exclusive delight in one's own Self) as the causal ground for all equalities listed. Praise and blame are dismissed because human-birth-pride is recognized as 'sva-asambandhanu-sandhana' — unconnected to the true Self."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.24",
    "jayatirtha_14.24"
   ],
   "score": 0.5,
   "english_rendering": "*Sama-duḥkha-sukhaḥ* (equal in pain and pleasure), *sama-loṣṭāśma-kāñcanaḥ* (equal toward clod, stone, and gold), *tulya-priyāpriyo dhīras tulya-nindātma-saṃstutiḥ* — with these compound epithets Kṛṣṇa states *sarvathā sukhādau tulyatvabuddhiḥ*, the understanding of complete equality across all modes of pleasure and the rest. Jayatīrtha flags that *anyathāpratīti*, a mistaken reading of what this equality means, must be cut off: the *tulyatva-vācinaḥ śabdasya arthaḥ* — the meaning belonging to these words that denote equanimity — is precisely the sense Madhva established before, *pūrastat*, in the preceding verses on the *guṇātīta*. The *dhīra* *jīva* (the individual self), *paratantra* (eternally dependent) on *Hari*, is not claiming *svatantra* (self-sufficient) indifference; rather, *sukhādau tulyatvabuddhiḥ* holds because *prāyaḥ sarvānityādi-ukta-rītyā* — by the method already stated regarding the near-universal impermanence of pleasure and the rest — no *guṇa*-bound object commands a differential response. Praise and blame, the dear and the unwanted, gold and the clod: none possesses a standing that could alter the *jīva*'s orientation toward Hari.",
   "divergence_note": "Madhva's bhāṣya is a single compressed sentence: *tulyatvārthaḥ uktaḥ purastat* — the meaning of equanimity was stated before. Jayatīrtha expands by specifying that *sama-duḥkha-sukhaḥ* and the following epithets together express *sarvathā sukhādau tulyatvabuddhiḥ* and that his gloss removes *anyathāpratīti*; the elaboration on impermanence comes via *prāyaḥ sarvānityādi-ukta-rītyā*, pointing back to earlier doctrinal groundwork rather than introducing new argument here."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.24"
   ],
   "score": 0.5,
   "english_rendering": "All the equalities enumerated — pleasure-pain, clod-gold, beloved-unloved — are signs that one lives beyond the harsha (joy) and dvesha (aversion) which are merely guna-karya (effects of the gunas), not Shri Krishna's own nature. Vallabha's gloss points to this equanimity as a smaran of the Sankhya-Yoga sara: the yogi's sva-stha is atma-stha, settled in Brahman as Krishna's own essence, so guna-fluctuations simply do not land. The inference is that true sama-darshana is only possible because Krishna sustains the equanimous soul in His grace.",
   "divergence_note": "Vallabha opens 'sameti' and explains 'samya-yogah hetuh iti sankhya-yoga-sarabhutam artham smarayati' — equanimity-as-yoga is a reminder of the Sankhya-Yoga essence. Sva-stha is read as atma-stha."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.24"
   ],
   "score": 0.5,
   "english_rendering": "The gunatita is recognized by converging sama-s: pleasure and pain equal because he abides in his own svarupa (nature); clod, stone, and gold equal as objects that cannot disturb that abiding; beloved and unloved equal as causes of pleasure and pain that no longer reach him; and blame together with atma-stuti (self-praise) equal because his dhirana (steady wisdom) is undisturbed by the opinions of others. Each qualification reinforces a single portrait: the gunatita is identified by inner settledness, not by austerity or renunciation of activity.",
   "divergence_note": "Sridhara is concise: 'yatah sva-sthah sva-rupe eva sthitah' — because he is established in his own form alone, therefore all these equalities follow. Priya-apriya are glossed as 'sukha-duhkha-hetubhute' — causes of pleasure and pain."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.24"
   ],
   "score": 0.5,
   "english_rendering": "Duhkha and sukha are equalized threefold in Madhusudana's reading: as dvesharaga-shunya (free from aversion and attachment), as anatma-dharma (qualities of the not-Self), and as anrita (unreal in the Advaita sense) — three simultaneous lenses. The sva-stha of this verse is explicitly dvaitadarshana-shunyatva — absence of dual-vision — making equanimity not a practice but a consequence of non-dual recognition. Gold and clod are sama as 'heyopadeyabhava-rahita,' free from the distinction between what is to be adopted and what is to be rejected; even praise and blame are only 'doshakirtana-gunakirtana' — accounts of defects and qualities — that a non-dual seer knows do not touch the Self.",
   "divergence_note": "Madhusudana explicitly states 'dvaitadarshana-shunyatvat' as the reason for sva-stha. His triple characterization of sama-duhkha-sukha (dvesharaga-shunya, anatmadharmata, anritatva) is specific to his synthesis and absent from the other commentators."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvita": {
   "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": [
  {
   "list": "काञ्चन",
   "role": "supporting",
   "other_verses_in_list": [
    "6.8"
   ]
  },
  {
   "list": "लोष्ट",
   "role": "supporting",
   "other_verses_in_list": [
    "6.8"
   ]
  },
  {
   "list": "स्वस्थः",
   "role": "supporting",
   "other_verses_in_list": [
    "5.13"
   ]
  }
 ],
 "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": "2026-05-08T01:56:14.919102Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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 gold and clod are truly equal to the gunatita, does the tradition expect literal indifference to material loss, or is this a description of the internal state that does not prescribe external behavior?",
  "Each school grounds equanimity in a different source: Shankara in atman-recognition, Ramanuja in priya-svarupa, Madhva in jiva-dependence, Vallabha in Krishna-grace, Madhusudana in non-dual vision. Do these produce the same lived behavior or genuinely different phenomenologies?",
  "Blame and self-praise (ninda and atma-samstuti) are paired: what does it reveal about this teaching that self-praise is as problematic as blame from others?",
  "Ramanuja links equanimity to prakrityatma-viveka-kushala — skill at discriminating self from nature. Is equanimity therefore a competence acquired, or a recognition that requires no acquisition?",
  "Madhva's extremely compressed comment ('tulyatvartham uktah purastat') treats this verse as already explained. What does it mean for a tradition that this verse requires no elaboration beyond what was said before?",
  "Vallabha connects the verse to the 'Sankhya-Yoga sara' — the essential teaching of both Sankhya and Yoga together. Does the Pushti-marga gunatita arrive at equanimity through analysis (Sankhya) or through grace-yoga, or is that distinction dissolved here?",
  "All six schools agree that the gunatita is sama in praise and blame. Does this constitute a teaching about how to receive feedback in community, or only about the inner state of an advanced practitioner?"
 ],
 "everyday_applications": {
  "advaita": "When your annual review delivers mixed feedback, notice which comments trigger a lift and which produce a clench. The equanimous practitioner in Shankara's frame is not the one who has stopped caring about quality; it is the one who recognizes that the reviewer is describing a role-performance, not the atman. Practice: after any evaluation, sit with the compulsion to either argue or feel shame, and ask whether the entity that needs defending is the Self or a constructed professional identity.",
  "vishishtadvaita": "You receive a promotion and your colleague who expected it does not congratulate you. The Ramanuja-framed practitioner notices that the sting you feel on their behalf, or the pleasure of recognition, both arise because you have made external relational esteem a measure of value. The sva-atmaika-priyatva practice is to locate the one thing that is unconditionally dear — the atman as Bhagavan's mode — and check daily whether your motivation originates there or in the approval economy.",
  "dvaita": "When a project you poured effort into is cancelled and another person's lesser work is funded, the Madhva-framed practitioner does not flatten the difference (gold and clod are genuinely different in quality) but releases the sense that the outcome reflects your worth before Hari. The equanimity is not 'it does not matter' but 'it is Hari's arrangement, and I am dependent, not the judge of outcomes.'",
  "shuddhadvita": "At a family gathering someone repeatedly diminishes your work and someone else extravagantly praises it, often in the same hour. The Vallabha-framed practitioner recognizes both as guna-karya: the critic's envy is rajas, the flatterer's enthusiasm is sattva, and neither of these is Krishna's voice about your soul. The practical anchor: before responding to either extreme, pause and recall that your value is sustained by prasada, not performance.",
  "bhakti": "You are passed over for a speaking role you had prepared for. Sridhara's portrait of the gunatita is useful here not as a demand for stoicism but as a diagnostic: if the setback produces lasting bitterness, you are identifying with the role rather than the svarupa. The everyday practice is to return to the question 'in what am I actually established?' after each episode of disappointment or unexpected recognition.",
  "advaita-bhakti": "A colleague circulates a harsh critique of your published writing. Madhusudana's triple lens is practically useful: (1) the aversion you feel is dvesharaga — note it without acting from it; (2) the critique is describing qualities of the body-mind-role complex, not the atman — it is anatmadharmata; (3) the authorial identity that is stung is itself anrita, not ultimately real. The synthesis practice is to hold all three framings simultaneously rather than retreating to only the Advaita negation, which can become a bypass, or only the bhakti surrender, which can become passivity."
 },
 "primary_meaning": "Equal in pain and pleasure, settled in himself, seeing clod, stone, and gold as one, the steady one holds the dear and unwanted alike and hears blame and self-praise with the same undisturbed mind."
}