{
  "verse_id": "2.38",
  "mūla": {
    "devanāgarī": "सुख-दुःखे समे कृत्वा लाभालाभौ जयाजयौ | ततो युद्धाय युज्यस्व नैवं पापम् अवाप्स्यसि",
    "iast": "sukha-duḥkhe same kṛtvā lābhālābhau jayājayau | tato yuddhāya yujyasva naivaṃ pāpam avāpsyasi",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 38",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "sukha",
      "lemma": "sukha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सुख"
    },
    {
      "surface_form": "duḥkhe",
      "lemma": "duḥkha",
      "grammar": "accusative neuter dual noun",
      "senses_attested_in_panel": [
        {
          "sense": "तद्धेतावलाभे तद्धेतावपजये",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "दुःखे"
    },
    {
      "surface_form": "same",
      "lemma": "sama",
      "grammar": "accusative neuter dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समे"
    },
    {
      "surface_form": "kṛtvā",
      "lemma": "kṛ",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "रागद्वेषावप्यकृत्वेत्येतत्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "तत्साधनक्रियाभूतौ लाभालाभौ जयाजयौ",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "तथा तयोः कारणभूतौ यौ लाभालाभावपि तयोरपि कारणभूतौ जयाजयावपि समौ कृत्वा एतेषां समत्वे कारणं हर्षविषादराहित्यम्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कृत्वा"
    },
    {
      "surface_form": "lābha",
      "lemma": "lābha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "लाभ"
    },
    {
      "surface_form": "alābhau",
      "lemma": "alābha",
      "grammar": "accusative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अलाभौ"
    },
    {
      "surface_form": "jaya",
      "lemma": "jaya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जय"
    },
    {
      "surface_form": "ajayau",
      "lemma": "ajaya",
      "grammar": "accusative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अजयौ"
    },
    {
      "surface_form": "tatas",
      "lemma": "tatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ततस्"
    },
    {
      "surface_form": "yuddhāya",
      "lemma": "yuddha",
      "grammar": "dative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "युज्यस्व घटस्व",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
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        },
        {
          "sense": "युज्यस्व",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "युज्यस्व संनद्धो भव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "युद्धाय"
    },
    {
      "surface_form": "yujyasva",
      "lemma": "√yuj",
      "grammar": "present imperative pass 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "घटस्व। न एवं युद्धं कुर्वन् पापम् अवाप्स्यसि । इत्येष उपदेशः प्रासङ्गिकः।। शोकमोहापनयनाय लौकिको न्यायः स्वधर्ममपि चावेक",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। एवं कृतेऽनुद्देशतस्त्वं पापं न प्राप्स्यसि।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "सन्नद्धो भव",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "संनद्धो भव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "युज्यस्व"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "evam",
      "lemma": "evam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एवम्"
    },
    {
      "surface_form": "pāpam",
      "lemma": "pāpa",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अवाप्स्यसि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अवाप्स्यसि पापं दुःखरूपं संसारं न अवाप्स्यसि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "पापम्"
    },
    {
      "surface_form": "avāpsyasi",
      "lemma": "√avāp",
      "grammar": "future indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। इत्येष उपदेशः प्रासङ्गिकः।। शोकमोहापनयनाय लौकिको न्यायः स्वधर्ममपि चावेक्ष्य इत्याद्यैः श्लोकैरुक्तः न तु तात्पर्येण।",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "पापं दुःखरूपं संसारं न अवाप्स्यसि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अवाप्स्यसि"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "12.18",
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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_2.38",
        "anandgiri_2.38"
      ],
      "score": 0.5,
      "divergence_note": "For Śaṅkara, samatva (equanimity) here is purely a removal of rāga-dveṣa — it carries no intrinsic soteriological weight and is explicitly subordinate to jñāna. The injunction 'fight' is instrumental, not the point.",
      "english_rendering": "Śaṅkara reads this verse as a transitional, incidental instruction (prāsaṅgika upadeśa): hold pleasure and pain as equal — which means, as he says, 'having removed rāga and dveṣa (attachment and aversion) themselves' — and in that equanimity, engage in battle. This is not the final teaching; it is a concession to worldly logic (laukika nyāya) offered to dispel Arjuna's grief and confusion before the real subject — direct perception of the Self (paramārtha-darśana) — can take hold. The verse closes the preparatory register so that the scripture's dual structure — jñāna-niṣṭhā for the discriminating and karma-niṣṭhā for the active — can be announced cleanly in the next verse."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.38",
        "vedantadeshika_2.38"
      ],
      "score": 0.5,
      "divergence_note": "Unlike Śaṅkara's demotion to incidental advice, Rāmānuja treats karma-yoga as a full-fledged liberation path; samatva here is the dispositional condition that makes service to Bhagavān (kainkarya) possible.",
      "english_rendering": "Rāmānuja grounds samatva in ātma-yāthātmya-jñāna (knowledge of the Self's true nature): because the ātman is untouched by the body's inevitable contacts — wounds, defeats, gains — an undisturbed intellect (aviḍkrta-buddhi) can perform action as pure kārya-buddhi (duty-cognition), stripped of any aspiration toward svarga or other fruits. To fight in this mode is to begin karma-yoga, which Rāmānuja explicitly identifies here as mokṣa-sādhana (the means to liberation), not merely a preparatory concession. The closing promise — 'you will not incur pāpa' — means 'you will not bind yourself to saṃsāra; you will be released.'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.38",
        "jayatirtha_2.38"
      ],
      "score": 0.5,
      "divergence_note": "Dvaita resists any reading in which samatva implies ontological levelling of the pairs; real duality is preserved, and equanimity is volitional surrender to Hari's will, not metaphysical indifference.",
      "english_rendering": "In the Dvaita frame, the jīva is eternally and essentially distinct from Hari; its pleasures, pains, victories, and losses are real modalities of its dependent existence, not illusions to be dissolved. Equanimity here is not non-distinction between real and unreal, but a faithful surrender of outcome to Hari's sovereignty — the soldier fights because it is Hari's will, and gains and losses belong to Hari's dispensation, not to the jīva's craving. This absence of personal stakes (anabhisandhi) is what breaks the karma-bandha (binding of action); fighting with that understanding is itself an act of dependent worship."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.38"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha's samatva is not Śaṅkara's negation of rāga-dveṣa nor Rāmānuja's undisturbed-duty; it is the rapturous recognition that all pairs are Kṛṣṇa's prasāda and therefore equally sacred — a distinctly Puṣṭi-mārga move.",
      "english_rendering": "Vallabha begins by directly addressing Arjuna's earlier anxiety — 'pāpam evāśrayet' (sin would attach to us, 1.36) — saying: look carefully here. The fruits that appear in the world (sukha-duḥkha) and their producing causes (lābha-alābha, jaya-ajaya) are all equal in that they belong to Kṛṣṇa's līlā-field; call them heya-upādeya (to be rejected or accepted) and you are already outside the play. Engage in battle not from personal intentionality but from anuddea (non-purpose toward self), and the charge of sin cannot land — because there is no self present to receive it."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.38"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara's distinctive contribution is the layered causal analysis: samatva must be applied at all three levels (result, proximate cause, ultimate cause), not merely at the emotional surface — making his reading more structurally thorough than those that stop at rāga-dveṣa.",
      "english_rendering": "Śrīdhara first situates this verse as Kṛṣṇa's direct rebuttal of Arjuna's earlier claim that 'sin would attach to us' (1.36). He then unpacks a nested causal chain: sukha-duḥkha are fruits; lābha-alābha are their immediate causes; jaya-ajaya are even deeper causes — and equanimity must be applied at every level of the chain, not just at the surface of feelings. The inner mechanism is harṣa-viṣāda-rāhitya (freedom from elation and dejection); one who fights with that freedom, moved by svadharma-buddhi (cognition of one's own duty) rather than desire for pleasure, will not incur pāpa."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.38"
      ],
      "score": 0.5,
      "divergence_note": "Madhusūdana's synthesis is the most juridically complete: he resolves the apparent contradiction between the earlier 'you will attain heaven if slain' (2.37) and this verse's niṣkāma injunction by showing they operate at different logical levels — anusaṅgika-phala (incidental fruit) vs. niṣkāma-dharma (duty-without-intention).",
      "english_rendering": "Madhusūdana opens with a formal antinomy: if Arjuna fights for svarga, that goal contradicts nityatva (the eternity of the Self just taught); if he fights for kingship, that reduces dharma-śāstra to artha-śāstra. He resolves this by arguing that the verse instructs samatā-karaṇa (production of equanimity) as the active disposition — not attachment to pleasure or its cause (lābha, jaya), not aversion to pain or its cause (alābha, apajaya). Quoting Āpastamba, he shows that dharma performed in this mode generates wealth as a by-product the way shade and fragrance accompany a mango planted for fruit, but that failure to get these by-products is no failure of dharma. The fighter who acts without phala-kāmanā avoids both pāpa-types: the sin of killing gurus (from acting with desire) and the sin of abandoning nityakarma (from not acting at all)."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अकीर्तिकरम्",
      "role": "supporting",
      "other_verses_in_list": [
        "2.2"
      ]
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    {
      "list": "अनार्यजुष्टम्",
      "role": "supporting",
      "other_verses_in_list": [
        "2.2"
      ]
    },
    {
      "list": "अस्वर्ग्यम्",
      "role": "supporting",
      "other_verses_in_list": [
        "2.2"
      ]
    },
    {
      "list": "सुख-दुःख",
      "role": "supporting",
      "other_verses_in_list": [
        "2.14",
        "6.7",
        "12.13",
        "12.18",
        "13.20",
        "15.5"
      ]
    }
  ],
  "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": [
          "yujyasva: yuj -> √yuj",
          "avāpsyasi: avāp -> √avāp"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara calls this verse 'incidental instruction' (prāsaṅgika upadeśa) and not the central teaching — so what does it mean that Kṛṣṇa embeds a workaround for Arjuna's grief before the real argument has even begun? Is the equanimity being taught here genuine transformation or a therapeutic bridge?",
    "Rāmānuja reads 'you will not incur pāpa' as 'you will be released from saṃsāra' — so what is the relationship between moral innocence and liberation in Viśiṣṭādvaita? Can a karma-yogi act wrongly in terms of outcome yet remain soteriologically clean?",
    "Śrīdhara insists that samatva must be applied at all three causal levels — result, proximate cause, ultimate cause — not just at the feeling-surface. So what happens to a practitioner who achieves emotional equanimity (no harṣa-viṣāda) but remains subtly attached to the outcome two levels below? Is partial samatva spiritually dangerous?",
    "Vallabha's frame makes all pairs — victory and defeat equally — Kṛṣṇa's prasāda. But the verse also says 'fight' — a specific action with a specific opponent. So what distinguishes Puṣṭi-mārga equanimity from quietism or indifference to outcome? How does anuddea (non-purposive action) coexist with strategic excellence on the battlefield?",
    "Madhusūdana distinguishes two types of pāpa that the niṣkāma fighter avoids simultaneously — the sin of violent action and the sin of omission. So what does this double-escape structure reveal about how karma-theory actually works: is pāpa located in the action, in the intention, or in the relationship between the two?",
    "Across all six schools, the verse links samatva explicitly to legal innocence ('you will not incur pāpa') — not to liberation, bliss, or proximity to God, but to exemption from moral debt. Why does Kṛṣṇa reach first for the juridical frame rather than the soteriological one? What does that sequencing reveal about where Arjuna actually is?",
    "The verse pairs sukha-duḥkha with lābha-alābha and jaya-ajaya — three nested doublings, not one. None of the commentators treats these three pairs as identical. What is the doctrinal logic for this gradation, and is the innermost pair (victory-defeat) the hardest for a warrior to hold in samatva because it is most identity-constituting?"
  ],
  "everyday_applications": {
    "advaita": "Before entering a high-stakes review or negotiation, bracket the outcome mentally — not by suppressing the desire to win but by recognizing the reviewing self as distinct from the outcome-accumulating persona. Śaṅkara's 'remove rāga and dveṣa themselves' means: check whether you are entering the room as the person who needs a particular result, or as the person who acts rightly regardless. The task is not emotional flatness but the removal of the investment that would make you argue against your better judgment to protect a preferred conclusion.",
    "viśiṣṭādvaita": "When you are required to give difficult feedback — to a report, a student, a family member — do so with aviḍkrta-buddhi (undisturbed intelligence): neither softening the truth because you fear their pain (that is attachment to their pleasure) nor sharpening it to prove your authority (that is attachment to your victory). Rāmānuja's kārya-buddhi means: act because the relationship and the role require it, not because the outcome will confirm your competence. The Viśiṣṭādvaita practitioner trusts that honest service is itself the liberation-work, regardless of how it lands.",
    "dvaita": "In competitive work — a contested promotion, a legal dispute, a business rivalry — the Dvaita practitioner prepares fully and fights hard, because capability deployed in Hari's service is itself worship. But after each round, the result is handed back: 'this outcome belongs to Hari's dispensation, not to my desert.' This is not fatalism before the contest; it is a specific post-action practice of releasing the result to its sovereign. The distinction between preparation (fully engaged) and attachment to outcome (fully released) is the Dvaita everyday move.",
    "śuddhādvaita": "In creative work — writing, music, design — Vallabha's anuddea (non-purposive action) means making the work for the work's sake, as Kṛṣṇa's play, without orienting every choice toward approval or impact. When a piece lands badly with an audience (alābha, apajaya), the practitioner does not revise the internal vision to match external taste, because the success-failure axis belongs to the līlā-field, not to the creator's identity. The everyday practice is: complete the work fully, then release the reception entirely — not as discipline but as recognition that the reception was never yours to hold.",
    "bhakti": "Śrīdhara's three-level samatva has a direct application in health and illness: equanimity at the surface (not weeping at pain) is easy to perform and easy to fake; equanimity at the proximate cause (not investing in recovery as a measure of self-worth) is harder; equanimity at the deepest level (not orienting one's spiritual practice around being healed) is where harṣa-viṣāda-rāhitya actually lives. The Śrīdhara-informed practitioner checks all three levels — am I calm about this result, about the process that produced it, and about the deeper conditions that made that process possible? — before claiming samatva.",
    "advaita-bhakti": "Madhusūdana's Āpastamba citation offers a precise frame for professional life: do excellent work as your dharma, and allow wealth, recognition, and influence to arise as incidental by-products — the shade and fragrance, not the fruit you planted for. The practical move is to keep the quality bar anchored in the dharma of the role (what does this work require?) rather than the incentive structure (what will this work get me?). This is not indifference to results — the mango tree is still planted carefully — but it means that if the fragrance doesn't come, the planting was not a failure."
  },
  "primary_meaning": "Hold pleasure and pain, gain and loss, victory and defeat as equal, then take up the fight. Acting that way, you will not incur sin."
}