{
  "verse_id": "14.25",
  "mūla": {
    "devanāgarī": "मानापमानयोस् तुल्यस् तुल्यो मित्रारि-पक्षयोः | सर्वारम्भ-परित्यागी गुणातीतः स उच्यते",
    "iast": "mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ | sarvārambha-parityāgī guṇātītaḥ sa ucyate",
    "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 25",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "māna",
      "lemma": "māna",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मान"
    },
    {
      "surface_form": "apamānayoḥ",
      "lemma": "apamāna",
      "grammar": "genitive masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपमानयोः"
    },
    {
      "surface_form": "tulyaḥ",
      "lemma": "tulya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तुल्यः"
    },
    {
      "surface_form": "tulyaḥ",
      "lemma": "tulya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तुल्यः"
    },
    {
      "surface_form": "mitra",
      "lemma": "mitra",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मित्र"
    },
    {
      "surface_form": "ari",
      "lemma": "ari",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अरि"
    },
    {
      "surface_form": "pakṣayoḥ",
      "lemma": "pakṣa",
      "grammar": "genitive masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पक्षयोः"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "ārambha",
      "lemma": "ārambha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आरम्भ"
    },
    {
      "surface_form": "parityāgī",
      "lemma": "parityāgin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परित्यागी"
    },
    {
      "surface_form": "guṇa",
      "lemma": "guṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गुण"
    },
    {
      "surface_form": "atītaḥ",
      "lemma": "√atī",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अतीतः"
    },
    {
      "surface_form": "saḥ",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सः"
    },
    {
      "surface_form": "ucyate",
      "lemma": "√vac",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "।।उदासीनवत् (गीता 14।23) इत्यादि गुणातीतः स उच्यते (गीता 14।25) इत्येतदन्तम् उक्तं यावत् यत्नसाध्यं तावत् संन्यासिनः अन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "।अथ एवं रूपगुणात्यये प्रधानहेतुम् आह --",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "ज्ञानमार्गीयः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। यदुक्तमुपेक्षकत्वादि तद्विद्योदयात्पूर्वं यत्नसाध्यं विद्याधिकारिणा साधनत्वेनानुष्ठेयमुत्पन्नायां तु विद्यायां जीवन्मु",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उच्यते"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "12.18",
      "type": "shared-vocabulary echo",
      "score": 0.898,
      "feature_breakdown": {
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      "verse": "12.4",
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      "verse": "3.27",
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    },
    {
      "verse": "13.29",
      "type": "shared-vocabulary echo",
      "score": 0.8766,
      "feature_breakdown": {
        "cosine": 0.8266,
        "theme_graph": 0.0,
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        "lemma_overlap": 7.8934,
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    },
    {
      "verse": "12.17",
      "type": "cross-chapter thematic parallel",
      "score": 0.874,
      "feature_breakdown": {
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      "verse": "9.10",
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        "lemma_overlap": 5.4546,
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    {
      "verse": "13.14",
      "type": "shared-vocabulary echo",
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    },
    {
      "verse": "3.6",
      "type": "shared-vocabulary echo",
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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_14.25",
        "anandgiri_14.25"
      ],
      "score": 0.5,
      "english_rendering": "In Shankara's reading, the one who is equal toward honor and dishonor (mana-apamanayos tulya) is nirvikarah — without inner modification — because the apparent distinction between friend-faction and enemy-faction belongs only to the projections of others, not to the self of the knower. The qualifier sarvarambha-parityagi means relinquishment of all karma except what is strictly necessary for bodily maintenance (dehadharana-matra), since every purposive action — whether for seen or unseen fruit — is an arambha, a launching of the wheel of guna-bondage. Such a one is called gunati­ta: what appeared as effortful renunciation for the mumukshu (seeker of liberation) has become the spontaneous natural signature (svasa­mvedya) of the jivanmukta who has crossed all three gunas."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_14.25",
        "vedantadeshika_14.25"
      ],
      "score": 0.5,
      "english_rendering": "Ramanuja anchors equality-of-honor in the prior verse's theme: the discerning one (dhira — skilled in discriminating prakrti from atman) recognizes that praise and blame, and the friend- and enemy-faction built upon them, arise from bodily identification (manusyatva-abhimana) with which the atman has no intrinsic connection (svasa­mbandhabha­vat). Sarvarambha-parityagi designates abandonment of all undertakings born from dehi-tva — embodied selfhood — so that only the inner self resting in its own delight (svat­ma-eka-priyatva) remains. The dominant cause (pradhana-hetu) of this guna-transcendence will be named in the next verse: it is the Lord himself who is the sole agent and ground."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_14.25",
        "jayatirtha_14.25"
      ],
      "score": 0.5,
      "english_rendering": "Madhva comments here in extreme brevity — 'the meaning of equality has been stated previously' (tulyatvartho uktah purastat) — pointing to BG 14.24. For Madhva's school the substance is clear: the jiva's equanimity toward honor and dishonor, friend and foe, is not a dissolution of the jiva's distinct reality but its correct orientation as a wholly dependent worshipper of Hari. Sarvarambha-parityaga means surrender of every self-initiated enterprise, since all true arambha belongs to the Lord; the jiva who ceases to claim authorship of action is precisely the one who is gunati­ta — beyond the three gunas that constitute prakrti, which is itself only Hari's instrument."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_14.25"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's gloss is deliberately spare: one who relinquishes all undertakings born of embodied existence (dehitva-prayukta-sarvarambha-parityagi) and who is equal toward honor and dishonor — such a one, he says, is called gunati­ta by the jnana-margiya path. The qualifier 'jnana-margiya' is Vallabha's own insertion: for Pustimarga the truly liberated soul is not the austere renunciant but the one who has received Krsna's grace (pustiprapat) and whose every action is already the Lord's lila; the verse thus describes the outer appearance of the pushti-bhakta from a jnana-lens perspective, not the ultimate condition of pure ananda-seva."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_14.25"
      ],
      "score": 0.5,
      "english_rendering": "Sridhara reads sarvarambha-parityagi as relinquishment of all udyama — all striving and self-motivated endeavors directed toward both visible (drsta) and invisible (adrsta) fruits. Equanimity toward honor and dishonor, toward the friend-faction and the enemy-faction, combined with this thoroughgoing non-initiation of enterprises, defines the comportment (acara) of the one who transcends the gunas. The verse closes the characterization opened in 14.22, rounding off the signs (laksana) of the gunati­ta before the teaching turns to the means of transcendence (14.26)."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_14.25"
      ],
      "score": 0.5,
      "english_rendering": "Madhusudana carefully distinguishes two senses of mana: bodily deference expressed through physical and mental acts, and mana as mere verbal praise — sharply distinguished from apamanah as tirasakara, active contempt. Sarvarambha-parityagi is glossed in Shankara's line — 'abandonment of all karma except bodily maintenance' — but Madhusudana adds a temporal frame: before the rise of jnana, the practices described from 14.23 onward are sadhana, effortful disciplines for the mumukshu; after jnana arises in the jivanmukta they become laksana, spontaneous signs. The synthesis is Madhusudana's signature: the same outer equanimity is bhakta-sadhana and jnana-phala simultaneously, converging in Krsna-realization."
    }
  },
  "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": "त्याग",
      "role": "supporting",
      "other_verses_in_list": [
        "12.11",
        "12.12",
        "12.16",
        "12.17",
        "16.2",
        "18.1",
        "18.2",
        "18.4",
        "18.7",
        "18.8",
        "18.9",
        "18.10",
        "18.11",
        "18.12"
      ]
    },
    {
      "list": "त्यागी",
      "role": "supporting",
      "other_verses_in_list": [
        "6.1",
        "12.16",
        "12.17",
        "18.10",
        "18.11"
      ]
    }
  ],
  "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": [
          "atītaḥ: atī -> √atī",
          "ucyate: vac -> √vac"
        ]
      }
    ]
  },
  "so_what_questions": [
    "When does equanimity toward friend and foe become spiritual bypassing — a refusal of legitimate moral discernment — and how does the Gita's insistence on sarvarambha-parityaga address that worry?",
    "Shankara and Madhusudana both exempt 'bodily maintenance' from sarvarambha-parityaga: what counts as bodily maintenance in a modern professional life, and who decides the boundary?",
    "Madhva's one-line gloss redirects to BG 14.24: what does it signal when a commentator makes brevity itself the teaching — and how should a reader weigh silence against elaboration in a bhashya tradition?",
    "Ramanuja locates the cause of guna-transcendence in the Lord rather than in the practitioner's renunciation: how does this shift the ethical responsibility of the agent?",
    "Vallabha marks the verse as belonging to the 'jnana-margiya' perspective rather than the pushti way: what does it mean for a tradition to cite a verse and simultaneously bracket it as describing someone else's path?",
    "Madhusudana distinguishes verbal praise from acted deference as two types of mana: does this distinction matter practically — can one be indifferent to words while still being moved by gestures of respect or contempt?",
    "If sarvarambha-parityaga means no self-initiated enterprise, how do the schools that emphasize active service (kainkarya in Ramanuja, lila-seva in Vallabha) reconcile the verse with a life of vigorous devotional activity?"
  ],
  "everyday_applications": {
    "advaita": "When a performance review praises or demotes you, notice the inner modification (vikara) — the flush of pride or contraction of shame — and ask: whose modification is this? The Advaita practitioner treats the review as information relevant to the body-mind instrument, not as news about the self; action to correct or improve follows, but the 'I' does not swell or shrink.",
    "visistadvaita": "In team conflict, the Ramanuja-oriented practitioner asks not 'how do I remain unmoved?' but 'where is the Lord's kainkarya (service) in this situation?' Equanimity toward the faction that supports you and the one that opposes you is possible because both factions are within the Lord's body; the practitioner's response is calibrated by what serves the whole, not by which side affirms the self.",
    "dvaita": "A Madhva-lineage practitioner running a business surrenders authorship of every initiative: plans are made with full diligence, but the outcome is held as Hari's alone. This is not passivity — Madhva's tradition is rigorously active — but it means the failure of a venture does not threaten the practitioner's identity, because the 'I' who launched it was always only an instrument.",
    "suddhadvait": "In Pustimarga the test is not whether you have given up striving but whether your striving has been offered as seva (service) to Krsna before it begins. A parent raising children, an artist completing a work, an entrepreneur building a company — all are sarvarambha-parityaga if the first motion of each day is 'this is yours, not mine'; the outer activity continues but the ownership does not.",
    "bhakti": "Sridhara's reading of udyama — striving for unseen fruits (adrsta-artha) — points to the anxiety-driven projects we undertake to secure our standing in the afterlife of reputation: the hedge against being forgotten, the curated legacy. The bhakta-philological practice is to notice which of one's projects are secretly adrsta-artha — building something for a future self that may never arrive — and to release those first.",
    "advaita-bhakti": "Madhusudana's temporal frame — sadhana before jnana, laksana after — offers a compassionate diagnostic: if equanimity toward honor and dishonor still requires effort today, that is not failure but sadhana; the practitioner can take Madhusudana's map literally and track, over years, whether the effort gradually becomes effortless signature. The convergence of bhakti-sadhana and jnana-phala means both paths are always already walking toward the same country."
  },
  "primary_meaning": "He is called beyond the gunas who is the same toward honor and contempt, toward friend and foe alike, and who has given up all self-initiated action."
}