{
  "verse_id": "2.14",
  "mūla": {
    "devanāgarī": "मात्रा-स्पर्शास् तु कौन्तेय शीतोष्ण-सुख-दुःखदाः | आगमापायिनो ऽनित्यास् तांस् तितिक्षस्व भारत",
    "iast": "mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkhadāḥ | āgamāpāyino 'nityās tāṃs titikṣasva bhārata",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 14",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "mātrā",
      "lemma": "mātrā",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "आभिः मीयन्ते शब्दादय इति श्रोत्रादीनि इन्द्रियाणि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "इतिशङ्कराद्युक्ताप्रसिद्धयोजनाव्युदासाय मात्राशब्दार्थमाह शब्देति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "इन्द्रियाणि इति व्याख्यानमसत्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "इन्द्रियाणि तासां स्पर्शा विषयैः संबन्धास्तत्तद्विषयाकारान्तःकरणपरिणामा वा ते आगमापायिन उत्पत्तिविनाशवतोऽन्तःकरणस्यैव श",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मात्रा"
    },
    {
      "surface_form": "sparśāḥ",
      "lemma": "sparśa",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्पर्शाः"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "kaunteya",
      "lemma": "kaunteya",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "भारतेति संबोधनाभ्यामुभयकुलशुद्धस्यैव विद्याधिकारित्वमित्येतदेव द्योत्यते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "भारतेति संबोधनद्वयेनोभयकुलविशुद्धस्य तवाज्ञानमनुचितमिति सूचयति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कौन्तेय"
    },
    {
      "surface_form": "śīta",
      "lemma": "śīta",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "शीत"
    },
    {
      "surface_form": "uṣṇa",
      "lemma": "uṣṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उष्ण"
    },
    {
      "surface_form": "sukha",
      "lemma": "sukha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सुख"
    },
    {
      "surface_form": "duḥkha",
      "lemma": "duḥkha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुःख"
    },
    {
      "surface_form": "dāḥ",
      "lemma": "da",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दाः"
    },
    {
      "surface_form": "āgama",
      "lemma": "āgama",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आगम"
    },
    {
      "surface_form": "apāyinaḥ",
      "lemma": "apāyin",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपायिनः"
    },
    {
      "surface_form": "anityāḥ",
      "lemma": "anitya",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनित्याः"
    },
    {
      "surface_form": "tān",
      "lemma": "tad",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तान्"
    },
    {
      "surface_form": "titikṣasva",
      "lemma": "√titikṣ",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रसहस्व",
          "school": "advaita",
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          ]
        },
        {
          "sense": "। ते च आगमापायि त्वाद् धैर्यवतां क्षन्तुं योग्याः। अनित्याः च एते बन्धहेतुभूतकर्मनाशे सति आगमापायित्वेन अपि निवर्तन्ते इ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "विफलीकुर्विति भावः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "नैते मम किंचित्करा इति विवेकेनोपेक्षस्व",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तितिक्षस्व"
    },
    {
      "surface_form": "bhārata",
      "lemma": "bhārata",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "शब्दाभ्यां क्षत्ित्रयायामुत्पन्नस्य विशिष्टक्षत्ित्रयसान्तानिकस्य ते धैर्यमेवोचितमिति सूचितम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भारत"
    }
  ],
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      "verse": "18.36",
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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_2.14",
        "anandgiri_2.14"
      ],
      "score": 0.5,
      "divergence_note": "Śaṅkara's analysis is rigorously analytical: the grammatical parsing of mātrā as 'that by which sensibles are measured' (mīyante viṣayāḥ ābhiḥ) grounds the entire instruction in a theory of perception, not in devotion.",
      "english_rendering": "The sense-faculties (mātrāḥ — indriyāṇi, that by which objects are measured) make contact with their objects; those contacts produce cold, heat, pleasure, and pain. Śīta (cold) and uṣṇa (heat) are named separately because their character is variable — cold is sometimes pleasant, sometimes painful — whereas sukha and duḥkha are invariant in their nature and never interchange. Because these contacts are āgamāpāyin (arising-and-departing) they are by that very fact anitya (impermanent); therefore endure them without producing hārṣa (elation) or viṣāda (dejection) in the face of them.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.14",
        "vedantadeshika_2.14"
      ],
      "score": 0.5,
      "divergence_note": "Unlike Śaṅkara, Rāmānuja does not analyse the impermanence of contacts as evidence of the ātman's nirguṇatva; impermanence here is a practical argument that makes endurance rational, not a metaphysical argument that dissolves the subject of experience.",
      "english_rendering": "Sound, touch, form, taste, and smell — because they are products of the tanmātras (subtle elements), the name mātrāḥ covers all five sense-objects together with their substratum. Their contact through ear and skin and eye produces what we call śītoṣṇa (cold-hot); Kṛṣṇa names śītoṣṇa only as an illustration (pradarśanārtha), for the full range of agreeable and harsh sensation is meant. Endure them with dhairya (fortitude) through the full course of śāstrīya-karma (duty enjoined by scripture), for they are āgamāpāyin and thus worthy of being borne by the steady-hearted.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.14",
        "jayatirtha_2.14"
      ],
      "score": 0.5,
      "divergence_note": "Madhva alone deploys anvaya-vyatireka as the epistemological proof of the verse's claim: were sorrow intrinsic to the ātman it would be present always; its absence in sleep clinches the case.",
      "english_rendering": "Objects (mātrāḥ — mīyante, 'what is measured') make contact with the body, and through that bodily connection the ātman experiences cold, heat, pleasure, and pain — not because duḥkha originates in the ātman itself, for if it did the ātman would suffer in deep sleep (supta) and in pralaya (cosmic dissolution) as well; the anvaya-vyatireka (positive-negative concomitance) shows that suffering tracks the contact, not the ātman. The ātman's only relation to these objects is as viṣaya-viṣayī (knower-known); it has no other bond with them.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.14"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha's titikṣā is the least ascetic of the six: sarvāsahana (endurance of everything) is framed as a precondition for remaining in the world as a participant in Kṛṣṇa's play, not as preparation for withdrawal.",
      "english_rendering": "The question, Vallabha notes, is practical: how does one attain the dhairya (steadiness) that prevents moha (delusion)? The verse is Kṛṣṇa's answer. Mātrāḥ are rūpādayaḥ (form and the other sense-objects); their contacts — the sense-faculties themselves or their unions with the dvandvas (pairs) such as śīta-ādi (cold and its opposite) — are āgamāpāyin and anitya. Bear these dvandvas especially (viśiṣṭān eva sahasva): comprehensive endurance of all things is the necessary condition in both sāṅkhya and yoga.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.14"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara bridges the personal and the doctrinal more explicitly than the other commentators: the verse is heard as a direct response to Arjuna's stated grief over separation, which makes titikṣā emotionally specific rather than abstractly metaphysical.",
      "english_rendering": "The indriya-vṛttis (sense-modifications — that by which objects are known, hence mātrāḥ) make contact with their sense-objects; those contacts produce śītoṣṇa and so on. Just as sun and water naturally produce cold and heat in the moment of their contact, so too do favorable unions (iṣṭa-saṃyoga) and unwanted separations (viyoga) naturally produce sukha and duḥkha; neither the production nor the removal is in your hands. Since they are āgamāpāyin and asthira (unstable), endure them — for you are the dhīra (the steady one) and pāravaśya (enslavement to elation and grief) is not appropriate to you.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.14"
      ],
      "score": 0.5,
      "divergence_note": "Madhusūdana alone refutes a named philosophical school (Vaiśeṣika, and implicitly Sāṅkhya on the question of per-body ātman difference) before arriving at the verse's instruction, making this the most technically philosophical of the six renderings and the one in which the synthesis of Advaita and bhakti is most explicit.",
      "english_rendering": "The objection Madhusūdana addresses first is Vaiśeṣika: even granting the ātman is nitya (eternal) and vibhu (all-pervading), if each body has a distinct ātman endowed with the nine viśeṣa-guṇas (special attributes including pleasure-pain-desire), then Bhīṣma's death entails the loss of Arjuna's sukha and the arrival of duḥkha, making grief fully rational. Kṛṣṇa dissolves this by locating sukha-duḥkha in the antaḥkaraṇa (inner organ): it is the antaḥkaraṇa — changing, cognizable, hence dṛśya (seen) — that is āgamāpāyin, not the nirguṇa, nirvikāra (attributeless, unchanging) ātman. The śruti confirms: 'kāmaḥ saṅkalpaḥ...' — all vikāras (modifications) including desire belong to manas, not ātman.",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Bhārata (also: Kaunteya)",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "कौन्तेय",
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        "2.60",
        "3.9",
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        "5.22",
        "6.35",
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        "14.4",
        "14.7",
        "16.20",
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        "13.9",
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        "18.52"
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      "other_verses_in_list": [
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        "12.18",
        "12.19"
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        "5.22",
        "5.27",
        "6.28",
        "15.9"
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  "audit_trail": {
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      "h": 0.0,
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    },
    "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": [
          "titikṣasva: titikṣ -> √titikṣ"
        ]
      }
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  },
  "so_what_questions": [
    "Kṛṣṇa names śīta and uṣṇa (cold and heat) separately from sukha and duḥkha (pleasure and pain) — Śaṅkara says this is because śīta-uṣṇa are aniyata (variable: sometimes pleasant, sometimes painful) while sukha-duḥkha are niyata (invariant in character). What does this parsing imply about the phenomenology of suffering: is there a class of experience whose valence is inherently fixed, and does that fixedness make it harder or easier to practise titikṣā?",
    "Madhva's anvaya-vyatireka argument holds that because sorrow is absent in suṣupti (deep sleep), it cannot belong to the ātman itself. How far does this logic extend: does the dreamless-sleep test constitute valid evidence for claims about the ātman's nature, or does it merely establish that sorrow is correlated with a particular psycho-physical state?",
    "Rāmānuja frames titikṣā as instrumental — hold steady until śāstrīya-karma is complete, at which point even the arising-and-departing of contacts ceases. Śaṅkara frames it as preparatory — clear elation and dejection so the deeper teaching can be heard. These are different relationships between endurance and its goal: is titikṣā a practice that wears out the occasion for suffering, a practice that repositions the witness of suffering, or both simultaneously?",
    "Śrīdhara draws the explicit parallel: just as sun and water naturally produce cold and heat, so iṣṭa-saṃyoga and viyoga (desired union and separation) naturally produce sukha and duḥkha. If this naturalness is conceded, what work does the injunction titikṣasva actually perform — is it asking for a change in what is experienced, a change in how it is evaluated, or a change in what action follows from the experience?",
    "Vallabha insists on sarvāsahana — endurance of all things, not selective bearing of the unpleasant. In what sense does comprehensive endurance differ from indifference (udāsīnatā), and why would the Puṣṭi-mārga tradition consider the distinction significant for a path centred on Kṛṣṇa-bhakti rather than on withdrawal?",
    "Madhusūdana frames the dual address — Kaunteya (son of Kuntī) and Bhārata (scion of Bharata) — as Kṛṣṇa signalling that confusion between ātman and antaḥkaraṇa is unworthy of Arjuna's lineage. What theory of moral address is operative here: does lineage-reminding function as an appeal to pride, an appeal to transmitted wisdom, or an appeal to a form of identity the person already endorses?",
    "All six schools agree that the contacts are anitya (impermanent), yet they draw different practical conclusions — stoic endurance (Śaṅkara), fortitude for duty (Rāmānuja), discriminative relinquishing of abhimāna (Madhva), poised receptivity to prasāda (Vallabha), emotional specificity toward grief (Śrīdhara), and discriminative upekṣā (Madhusūdana). Does the shared premise of impermanence underdetermine the practical instruction, or does each school's additional metaphysical commitment uniquely determine the direction of its application?"
  ],
  "everyday_applications": {
    "advaita": "When discomfort arrives — a difficult conversation, physical illness, professional setback — the Advaita practice is to notice the arising-and-departing character (āgamāpāyin) of the inner event itself, not merely to remind yourself that 'it will pass.' The exercise is precise: observe that the distress belongs to the modification of the inner organ and that you are the one for whom it appears, not the one it belongs to. This is not suppression — Śaṅkara explicitly says do not produce hārṣa or viṣāda, meaning both the pleasant and the unpleasant require the same non-proprietorial attention. Over time the habit of mis-location (taking the antaḥkaraṇa's mood as one's own identity) is interrupted.",
    "viśiṣṭādvaita": "Rāmānuja's practical instruction is oriented toward the completion of dharmic work: when discomfort, fatigue, or resistance arises in the course of an obligation — parenting, professional duty, community service — bear it with dhairya only until that obligation is fulfilled, not as permanent stoic posture. The rationale is that the discomfort is āgamāpāyin: it is part of the karma-field that is being worked through, and working through it with steadiness is itself the act that exhausts binding karma. The application is to distinguish between enduring discomfort that belongs to genuine dharmic action and enduring discomfort that belongs to avoidance of facing what needs to change.",
    "dvaita": "The Dvaita application turns on relinquishing abhimāna — the possessive claim over a particular body, circumstance, or outcome. When grief or pain arrives, the pratice is to ask the question Madhva implies: where exactly is this sorrow residing right now? If you look for it during deep sleep or in states of complete absorption, it is absent — which means it was tracking a condition, not constituting you. This inquiry is not intellectual distancing but an act of honest seeing about the structure of Hari's creation: the ātman is genuinely distinct from the body-mind complex, and recognising that distinction in the moment of pain is the act of worship that the Dvaita tradition calls viveka-bhakti.",
    "śuddhādvaita": "Vallabha's everyday application is closest to what contemplative traditions call 'being a fair witness': when a dvandva arrives — heat, cold, praise, blame, gain, loss — do not contract away from it or expand toward it, but remain present as a stable vessel. The word sarvāsahana (bearing everything) is key: the practice is not reserved for adversity alone but applies equally to pleasure, which can capsize the sādhaka as readily as pain. In Puṣṭi-mārga terms, this evenness is the precondition for being able to receive Kṛṣṇa's prasāda without gripping it or recoiling from it — participation in līlā requires a steady participant.",
    "bhakti": "Śrīdhara's application is the most emotionally graduated: the verse is heard as permission to acknowledge that unions and separations genuinely produce sukha and duḥkha — this is their nature, as natural as water producing cold. The practice is not to pretend otherwise but to recognise that pāravaśya (enslavement to the affective wave) is distinct from the experience itself. In grief over loss — of a person, a role, a phase of life — one can feel the full weight of viyoga and still not be owned by it. The dhīra (steady one) is not the person who does not feel; it is the person who feels without being swept into action that the feeling, rather than dharma, dictates.",
    "advaita-bhakti": "Madhusūdana's synthesis yields an application that combines discriminative seeing with an affirmative orientation. When distress arises, the first movement is discriminative: this distress belongs to the antaḥkaraṇa — the changeable, cognizable, dṛśya inner organ — and not to the svaprakāśa (self-luminous) ātman that you are. The second movement, which Advaita-bhakti adds to bare Advaita, is the return: after the upekṣā (setting-aside of misidentification), one's attention is free to rest in the jñānānanda-rūpa (knowing-blissful nature) of the ātman, which is also one's relation to Kṛṣṇa. Titikṣā here is not the destination but the clearing that makes the devotional re-orientation possible."
  },
  "primary_meaning": "Sensations of cold, heat, pleasure, and pain come from the body's contact with the world; they rise and pass away, Arjuna, so bear them."
}