{ "verse_id": "2.15", "mūla": { "devanāgarī": "यं हि न व्यथयन्त्य् एते पुरुषं पुरुषर्षभ | सम-दुःख-सुखं धीरं सो ऽमृतत्वाय कल्पते", "iast": "yaṃ hi na vyathayanty ete puruṣaṃ puruṣarṣabha | sama-duḥkha-sukhaṃ dhīraṃ so 'mṛtatvāya kalpate", "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 15", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yam", "lemma": "yad", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यम्" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "vyathayanti", "lemma": "√vyathay", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "व्यथयन्ति" }, { "surface_form": "ete", "lemma": "etad", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एते" }, { "surface_form": "puruṣam", "lemma": "puruṣa", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पुरुषम्" }, { "surface_form": "puruṣa", "lemma": "puruṣa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पुरुष" }, { "surface_form": "ṛṣabha", "lemma": "ṛṣabha", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ऋषभ" }, { "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": "sukham", "lemma": "sukha", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सुखम्" }, { "surface_form": "dhīram", "lemma": "dhīra", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "धीरम्" }, { "surface_form": "saḥ", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सः" }, { "surface_form": "amṛta", "lemma": "amṛta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अमृत" }, { "surface_form": "tvāya", "lemma": "tva", "grammar": "dative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वाय" }, { "surface_form": "kalpate", "lemma": "√kṛp", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "समर्थो भवति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "योग्यो भवति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "। योग्यो भवतीत्यर्थः। यदि ह्यात्मा स्वाभाविकबन्धाश्रयः स्यात्तदा स्वाभाविकधर्माणां धर्मिनिवृत्तिमन्तरेणानिवृत्तेर्न कदाप", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कल्पते" } ], "intertextual_panel": [ { "verse": "6.32", "type": "lemma-family resonance", "score": 0.8996, "feature_breakdown": { "cosine": 0.8196, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 21.2609, "stem_prefix": 8.0 } }, { "verse": "13.8", "type": "lemma-family resonance", "score": 0.8933, "feature_breakdown": { "cosine": 0.8433, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.9781, "stem_prefix": 5.0 } }, { "verse": "13.20", "type": "long-distance thematic echo", "score": 0.8897, "feature_breakdown": { "cosine": 0.8297, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.4667, "stem_prefix": 5.0 } }, { "verse": "2.60", "type": "cross-chapter thematic parallel", "score": 0.8843, "feature_breakdown": { "cosine": 0.8343, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.5766, "stem_prefix": 4.0 } }, { "verse": "12.13", "type": "lemma-family resonance", "score": 0.8785, "feature_breakdown": { "cosine": 0.8185, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.3887, "stem_prefix": 6.0 } }, { "verse": "2.21", "type": "cross-chapter thematic parallel", "score": 0.8771, "feature_breakdown": { "cosine": 0.8271, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.0111, "stem_prefix": 4.0 } }, { "verse": "8.10", "type": "long-distance thematic echo", "score": 0.8754, "feature_breakdown": { "cosine": 0.8254, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.1935, "stem_prefix": 4.0 } }, { "verse": "18.11", "type": "lemma-family resonance", "score": 0.8747, "feature_breakdown": { "cosine": 0.8247, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.0133, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_2.15", "anandgiri_2.15" ], "score": 0.5, "english_rendering": "The one whom these contacts of the senses do not disturb — that dhīra (steadfast one), equal in sorrow and joy, stands in the unbroken vision of the nitya-ātman (eternal Self). Because he sees the Self as changeless, the oscillations of heat and cold find no purchase on him; they cannot dislodge him from nityātmasvarūpadarśana (abiding in the nature of the eternal Self). He alone is fit for amṛtatva (immortality) — which is mokṣa, nothing other, and nothing less.", "divergence_note": "Śaṅkara glosses dhīra as dhīmān (one of stable intellect) and reads amṛtatvāya kalpate as samartho bhavati — becomes competent — for liberation, making steadiness the qualification, not the reward itself.", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_2.15", "vedantadeshika_2.15" ], "score": 0.5, "english_rendering": "Rāmānuja reads the dhīra not as a jñānin isolated from action but as the karma-yogin who performs varṇocita-karma (duty appropriate to one's station) — here, war — without nursing the fruit, treating even the harsh strokes of weapons as if they were benign. Such a person, bearing unavoidable pain as though it were joy, genuinely wins amṛtatva (immortality); the one who flinches from duḥkha (suffering) does not. The verse thus confirms that karma performed as kainkarya (service to Bhagavān) without phala-abhisandhi (attachment to result) is the direct sādhana (means) for liberation.", "divergence_note": "Rāmānuja specifies śastrapātādi-mṛdukrūrasparśa — the mild and fierce touches of falling weapons — as the real referent of mātrāsparśa here, grounding the universal teaching in Arjuna's battlefield situation.", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_2.15", "jayatirtha_2.15" ], "score": 0.5, "english_rendering": "For Madhva, the puruṣa (individual jīva) is characterized precisely by his being puriśaya — the one who dwells within the body. Yet the mātrāsparśa (sensory contacts) affect the body; they cannot, by that very fact, truly assail the jīva who is ontologically distinct from the body. The quality of sama-duḥkha-sukhatva (equanimity in pain and pleasure) is therefore not a psychological achievement alone but a recognition of the jīva's inherent non-identity with the body's modifications. Equanimity flows from correct ontology, not from willpower.", "divergence_note": "Madhva's commentary inserts the polemical gloss: śarīrasambandha-abhāve sarveṣāṃ vyathābhāvāt — because when the body-connection is absent there is no disturbance for anyone — making equanimity a corollary of the jīva's essential separateness from matter.", "commentator": "Madhvācārya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_2.15" ], "score": 0.5, "english_rendering": "Vallabha renders the verse with compressed rapture: sahana (endurance) itself is the single gateway to amṛtatva (immortality). Where Śaṅkara elaborates a cognitive path and Rāmānuja a volitional one, Vallabha sees the endurance of dvandva (the pairs of opposites) as direct prasāda (grace) made active in the devotee — every touch of heat or cold is a brushstroke in Kṛṣṇa's līlā (divine play), borne by the one who is kṣama (capable, fit). The person who endures without agitation does not merely prepare for amṛtatva; he becomes a vessel already overflowing with it.", "divergence_note": "Vallabha's terse comment — na vyathayanti dhīraṃ so'mṛtatvāya kṣamo bhavati — strips the verse to its spine: endurance directly produces fitness for immortality, with no intermediate doctrinal apparatus named.", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_2.15" ], "score": 0.5, "english_rendering": "Śrīdhara situates this verse within the practical path of dharma and jñāna (knowledge) acting together: the mātrāsparśa (sensory contacts) do not overthrow the one whose sorrow and joy are balanced, and it is through that unshaken quality — not through counter-effort to remove the contacts — that he becomes fit for mokṣa (liberation). Trying to neutralise the contacts is futile; bearing them with equanimity is both the means and a sign of readiness. The devotional register insists that this equanimity is itself a form of surrender, not merely a Stoic discipline.", "divergence_note": "Śrīdhara frames the verse as a refutation of the impulse to counter-effort: tatpratīkāra-prayatnād api tatsahanam eva ucitam mahāphalattvāt — 'even over the effort to ward them off, bearing them is more fitting because of the great fruit.'", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_2.15" ], "score": 0.5, "english_rendering": "Madhusūdana mounts a full philosophical defence of the puruṣa's immunity before arriving at the devotional conclusion: ātman is svaprakāśa (self-luminous), and as the witness-illuminator of all antaḥkaraṇa (inner instrument) modifications — including sukha and duḥkha — it can no more be stained by them than the sun is stained by the defects of the eye it illumines. The dhīra is dhī-sākṣin (the witness of the intellect), not the intellect's subject. From this Advaita-grounded immunity, Madhusūdana draws the bhakti consequence: one who has tasted this svaprakāśa-paramānanda (self-luminous supreme bliss) of ātman is kalpate for amṛtatva, in the full sense of brahman-ātman-aikatva-jñāna (knowledge of the identity of brahman and ātman).", "divergence_note": "Madhusūdana invokes the śruti 'sūryo yathā sarvalokasya cakṣur na lipyate cākṣuṣair bāhyadoṣaiḥ' — the sun as illuminator is not tainted by external faults of vision — as the precise analogical warrant for why the ātman cannot be a locus of genuine bondage.", "commentator": "Madhusūdana Sarasvatī" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Puruṣarṣabha", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "पुरुष", "role": "supporting", "other_verses_in_list": [ "1.1", "2.16", "2.21", "2.60", "7.11", "8.1", "8.4", "8.8", "8.10", "8.22", "9.3", "10.12", "10.15", "11.3", "11.18", "11.38", "13.19", "13.20", "13.21", "13.22", "13.23", "15.4", "15.16", "15.17", "15.18", "15.19", "17.3", "18.4" ] } ], "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": [ "vyathayanti: vyathay -> √vyathay", "kalpate: kṛp -> √kṛp" ] } ] }, "so_what_questions": [ "Śaṅkara and Rāmānuja both conclude the verse points toward amṛtatva, yet Śaṅkara routes it through nityātmadarśana (vision of the eternal Self) while Rāmānuja routes it through niṣkāma-karma (action without desire for fruit): can these be genuinely the same path, or does calling them both 'preparation for liberation' conceal a deep disagreement about what liberation means?", "The verse says the dhīra is not disturbed by heat and cold — but is this insensitivity, or is it a different relationship to sensation altogether? What does sama-duḥkha-sukhatva (equanimity in pain and pleasure) preserve that pure insensibility would destroy?", "Madhva grounds equanimity in the jīva's ontological separateness from the body: if that separateness is the reason disturbances cannot truly reach the puruṣa, why does the verse require practice or dhairya (steadfastness) at all — should not the truth of non-identity be immediately obvious?", "Vallabha reduces the verse to a single word, sahana (endurance), and names it the cause of amṛtatva directly. Is endurance here a passive reception of Kṛṣṇa's will, or is it an active cultivation — and does Vallabha's compression actually resolve or merely defer that question?", "Śrīdhara argues that attempting to eliminate the contacts of pleasure and pain is less fruitful than enduring them. What is the practical difference between avoidance of the dvandva (pairs of opposites) and genuine equanimity — and how would one know, from the inside, which one is operating?", "Madhusūdana's commentary is the longest of the panel, covering the relationship between bhoktṛtva (the status of enjoyer), antaḥkaraṇa (inner instrument), and ātman. Does the philosophical labour he invests here strengthen the devotional conclusion he reaches, or does it displace the verse's directness with a different kind of consolation?", "All six schools agree that amṛtatva (immortality) is the fruit, yet they define it differently — jñāna-mukti, kainkarya-liberation, Hari-realization, Kṛṣṇa-prasāda, dharma-jñāna-mokṣa, brahman-ātman-aikya. Does the verse itself adjudicate between these, or is its boundedness precisely what allows each school to find its own deepest claim confirmed here?" ], "everyday_applications": { "advaita": "When a difficult email arrives — a negative evaluation, a sharp disagreement — the Advaita application is to notice the moment before the reaction: the brief gap in which the antaḥkaraṇa (inner instrument) has not yet generated the story of injury. Resting in that gap, even for a breath, is a rehearsal of nityātmadarśana (vision of the eternal Self). The instruction is not to suppress the discomfort but to locate the witness of it — the part of you that is reading the discomfort rather than being it.", "viśiṣṭādvaita": "A project at work becomes unexpectedly costly — more labour, less reward. The Viśiṣṭādvaita application is to continue the work with the same quality of attention, treating the adverse circumstance as part of the varṇocita-karma (appropriate duty), not as evidence that the effort was misallocated. The discomfort of the changed situation is the śastrapāta (weapon-blow) of Rāmānuja's commentary in everyday dress; bearing it without renegotiating your commitment is the kainkarya (service) the situation calls for.", "dvaita": "In a heated argument where you are blamed unjustly, Madhva's application is to recall that the agitation belongs to the body-mind complex, not to the jīva (individual soul) that you fundamentally are. This is not dismissal of the grievance — Madhva insists on real ontological distinctions — but a refusal to allow the bhoga (experience) to define the bhokta (experiencer). Watching your own anger without identifying as it is the Dvaita equanimity: the jīva is puriśaya (dwelling in the city of the body), not the city itself.", "śuddhādvaita": "A period of physical illness or exhaustion that cannot be quickly resolved: Vallabha's application is to receive the suffering as a specific texture of Kṛṣṇa's līlā (divine play), not as an interruption of life but as life itself in this moment. Sahana (endurance) here is not gritted-teeth resignation but an open-palmed receptivity — if this is what Kṛṣṇa's prasāda (grace) looks like today, then today's practice is to remain the vessel without plugging the opening. The smallness of the effort required (Vallabha's commentary is three lines) matches the simplicity of the instruction.", "bhakti": "In relationships — parenting, partnership, friendship — there will be stretches of sustained difficulty that yield no resolution if attacked directly. Śrīdhara's application is to stop attempting to eliminate the source of friction and instead build the capacity to remain present within it. The mahāphala (great fruit) he names is not that the friction disappears but that the person who bears it without being overthrown by it becomes dharma-jñāna-saṃpanna (endowed with right conduct and insight) in a way that no smooth passage could produce.", "advaita-bhakti": "When a contemplative practice — meditation, prayer, chanting — feels dry, mechanical, or even suffocating rather than liberating, Madhusūdana's application is to distinguish between the antaḥkaraṇa (inner instrument) that is reporting dryness and the svaprakāśa (self-luminous) witness that is registering the report. The practice is not failing; the antaḥkaraṇa is in a particular configuration. Remaining as the dhī-sākṣin (witness of the intellect) during the dry stretch — neither forcing a feeling nor abandoning the form — is the same move as the verse's sama-duḥkha-sukhatva (equanimity in pain and pleasure), applied to the interior life of sādhana (spiritual practice) itself." }, "primary_meaning": "The person whom sorrow and joy cannot shake, who bears both steadily, becomes fit for immortality." }