{
  "verse_id": "4.22",
  "mūla": {
    "devanāgarī": "यदृच्छा-लाभ-सन्तुष्टो द्वन्द्वातीतो विमत्सरः | समः सिद्धाव् असिद्धौ च कृत्वापि न निबध्यते",
    "iast": "yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ | samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 22",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yadṛcchā",
      "lemma": "yadṛcchā",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "तयैव यो लाभोऽन्नाच्छादनादेः शास्त्रानुमतस्य स यदृच्छालाभस्तेन संतुष्टस्तदधिकतृष्णारहितः",
          "school": "advaita-bhakti",
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          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यदृच्छा"
    },
    {
      "surface_form": "lābha",
      "lemma": "lābha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "लाभ"
    },
    {
      "surface_form": "santuṣṭaḥ",
      "lemma": "saṃ-√tuṣ",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सन्तुष्टः"
    },
    {
      "surface_form": "dvandva",
      "lemma": "dvaṃdva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "द्वन्द्व"
    },
    {
      "surface_form": "atītaḥ",
      "lemma": "√atī",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अतीतः"
    },
    {
      "surface_form": "vimatsaraḥ",
      "lemma": "vimatsara",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "विगतमत्सरः निर्वैरबुद्धिः समः तुल्यः यदृच्छालाभस्य सिद्धौ असिद्धौ च",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "अनिष्टोपनिपातहेतुभूतस्वकर्मनिरूपेण परेषु विगतमत्सरः समः सिद्धौ असिद्धौ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "। परोत्कर्षासहनपूर्विका स्वोत्कर्षवाञ्छा मत्सरस्तद्रहितोऽद्वितीयात्मदर्शनेन निर्वैरबुद्धिः। अतएव समस्तुल्यो यदृच्छालाभस्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विमत्सरः"
    },
    {
      "surface_form": "samaḥ",
      "lemma": "sama",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समः"
    },
    {
      "surface_form": "siddhau",
      "lemma": "siddhi",
      "grammar": "locative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "असिद्धौ च",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
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        },
        {
          "sense": "असिद्धौ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "न हृष्टः नाप्यसिद्धौ विषण्णः स स्वानुभवेनाकर्तैव परैरारोपितकर्तृत्वः शरीरस्थितिमात्रप्रयोजनं भिक्षाटनादिरूपं कर्म कृत्व",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सिद्धौ"
    },
    {
      "surface_form": "asiddhau",
      "lemma": "asiddhi",
      "grammar": "locative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "च। यः एवंभूतो यतिः अन्नादेः शरीरस्थितिहेतोः लाभालाभयोः समः हर्षविषादवर्जितः कर्मादौ अकर्मादिदर्शी यथाभूतात्मदर्शननिष्ठः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "च युद्वादिकर्मसु जयादिसिद्ध्यसिद्ध्योः समचित्तः कर्म",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "असिद्धौ"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "kṛtvā",
      "lemma": "kṛ",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "अपि ज्ञाननिष्ठां विना",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कृत्वा"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "nibadhyate",
      "lemma": "ni-√bandh",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "बन्धहेतोः कर्मणः सहेतुकस्य ज्ञानाग्निना दग्धत्वात् इति उक्तानुवाद",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "न संसारं प्रतिपद्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "बन्धहेतोः सहेतुकस्य कर्मणो ज्ञानाग्निना दग्धत्वादिति पूर्वोक्तानुवादः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "निबध्यते"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "2.32",
      "type": "lemma-family resonance",
      "score": 0.8877,
      "feature_breakdown": {
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    {
      "verse": "6.21",
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    {
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    {
      "verse": "3.9",
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    {
      "verse": "5.7",
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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_4.22",
        "anandgiri_4.22"
      ],
      "score": 0.5,
      "english_rendering": "The renunciant who is content with what arrives unsought — yādṛcchā-lābha (gain by chance) — has extinguished the very notion of a doer: guṇāḥ guṇeṣu vartante (the strands move among strands), and the self is never the agent. From this vantage, even the act of going door-to-door for alms is not 'done' by the knower of truth; it is only so attributed by ordinary convention. Because the root-and-branch of karma — its causal fuel — has been burned in the fire of jñāna (discernment), no further bondage accrues.",
      "divergence_note": "Śaṅkara's bhāṣya distinguishes two registers: laukika (conventional), where agency is ascribed by others, and svānubhava (self-experience grounded in śāstra), where the jñānī is permanently akartā (non-agent). The specific phrase 'bhandahetos sahetus karmano jñānāgninā dagdhatvāt' (the karma together with its cause is burned by the fire of jñāna) is the mechanical ground of non-bondage."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.22",
        "vedantadeshika_4.22"
      ],
      "score": 0.5,
      "english_rendering": "The devotee bearing only what sustains the body for the span of sādhana (spiritual practice) — tolerating heat and cold as unavoidable until the work is done — acts in battle and every other assigned station without coveting outcomes. Even without the fully ripened jñāna-niṣṭhā (steadfast wisdom), this equanimity in victory and defeat itself prevents rebirth, for the action has been offered without self-assertion.",
      "divergence_note": "Rāmānuja's bhāṣya specifies 'yāvat-sādhana-samāpti-avarjanīya-śītoṣṇādi-sahaḥ' — the body-pair of heat and cold is to be endured only as long as the means require. He explicitly states 'jñāna-niṣṭhāṃ vinā api na nibadhyate,' signaling that karma-yoga alone, without full jñāna, can prevent saṃsāra — a point Advaita would qualify sharply."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.22",
        "jayatirtha_4.22"
      ],
      "score": 0.5,
      "english_rendering": "This verse names the marks of the yata-citta-ātmā (the one whose mind-and-self are restrained): content with what Hari grants unsought, beyond the pairs, and alike in success and failure because the jīva (individual self) has no independent claim on outcomes — all belongs to Hari alone. For such a one, action cannot bind, since the binding would require a selfhood that is never truly the agent.",
      "divergence_note": "Madhva's bhāṣya is terse — 'yatacittātmano lakṣaṇam āha' (this verse states the marks of the restrained self) — and the question 'kathaṃ dvandvātītatvam' (how is transcendence of the pairs established?) is answered precisely by 'samaḥ siddh-āv asiddhau' (equal in success and failure). The terseness signals that for Madhva the verse confirms Dvaita ontology by implication rather than requiring elaboration."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.22"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the verse as pointing back to the Sāṅkhya-Yoga content already given: samaḥ siddh-āv asiddhau (equal in siddhi and asiddhi) reprises the earlier disclosure, and 'na nibadhyate' (is not bound) quietly points to akarmatva — the state in which action leaves no residue because Kṛṣṇa's prasāda (grace) pervades and enlivens every movement. The practitioner does not renounce action but is carried by the current of līlā.",
      "divergence_note": "Vallabha's bhāṣya is concise: 'pūrvoktasāṅkhyayogārthaḥ pradarśitaḥ' (the meaning of the Sāṅkhya-Yoga stated earlier is demonstrated) and 'akarmatvaṃ sūcitam' (akarmatva is indicated). The brevity is deliberate — for Puṣṭi-mārga, the grace of Kṛṣṇa is the unstated subject doing the real explanatory work."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.22"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the verse accessibly: yādṛcchā-lābha means gain that arrives without being asked for; dvandva (the pairs) such as heat and cold are 'transcended' in the sense of being endured without agitation (tatsahanaśīla, bearing-them-patiently). One who possesses these four qualities — contentment, tolerance, freedom from envy, equanimity — does not attain bondage whether acting from the duties of an earlier stage or a later one.",
      "divergence_note": "Śrīdhara's bhāṣya gloss 'tatsahanaśīla ity arthaḥ' (the meaning is: one who is capable of bearing them) is a careful philological move, distinguishing 'transcendence' as functional tolerance rather than metaphysical absence. The phrase 'pūrvottara-bhūmikayoḥ yathāyathaṃ vihitaṃ svābhāvikaṃ vā karma' (duty suited to earlier or later stages, or natural duty) shows his accommodating reach across āśrama-dharma."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.22"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana builds the most architecturally dense reading: yādṛcchā is precisely defined as that which arrives without śāstra-unanumata-prayatna (effort not sanctioned by scripture) — the renunciant may go to the village to beg per śāstra but may not scheme, solicit by omens, or exploit discipleship. Even hunger-and-thirst (kṣut-pipāsā) and cold are transcended in samādhi through their non-arising, and in vyutthāna (ordinary wakefulness) through the counter-force of the experience of paramānanda (supreme bliss) that overwhelms lesser sensations. The non-agent acts, is seen by others as acting, and is unbound — the exact echo of Śaṅkara's bhāṣya, now woven through bhakti awareness.",
      "divergence_note": "Madhusūdana quotes Manu on begging conduct and the śāstra-stipulated minimum kit (loincloth, blanket, sandals) to concretize 'yādṛcchā-lābha-santuṣṭa' as a lived discipline, not mere attitude. His key phrase 'samādhidaśāyāṃ teṣām aspharaṇāt; vyutthānadaśāyāṃ... paramānandād dvitīya akartṛ-abhoktṛ-ātma-pratyayena bādhāt' (in samādhi the pairs do not arise; in ordinary awareness they are overridden by the non-dual ātma-cognition of supreme bliss) synthesizes Advaita epistemology with bhakti experiential register."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "सर्वभूतात्मभूतात्मा",
      "role": "supporting",
      "other_verses_in_list": [
        "5.7",
        "6.32"
      ]
    },
    {
      "list": "सिद्ध",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.48",
        "3.20",
        "4.12",
        "4.38",
        "6.37",
        "6.43",
        "6.45",
        "7.3",
        "8.15",
        "10.26",
        "11.21",
        "11.22",
        "11.36",
        "12.10",
        "14.1",
        "16.14",
        "16.23",
        "18.13",
        "18.45",
        "18.46",
        "18.49",
        "18.50"
      ]
    }
  ],
  "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": [
          "santuṣṭaḥ: saṃtuṣ -> saṃ-√tuṣ",
          "atītaḥ: atī -> √atī",
          "nibadhyate: nibandh -> ni-√bandh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara says the jñānī is 'never really acting' even while begging — does this make non-bondage a metaphysical given for the knower regardless of conduct, or does it still require the specific posture described in this verse?",
    "Rāmānuja asserts 'even without jñāna-niṣṭhā, karma-yoga alone prevents rebirth' — how does this challenge or complement Śaṅkara's insistence that only jñāna finally cuts the root of karma?",
    "The four qualifications listed — contentment with unsought gain, equanimity to the pairs, freedom from envy, equal-mindedness in success and failure — are they a sequential progression or a simultaneous gestalt that either fully obtains or does not?",
    "Madhusūdana's samādhi-versus-vyutthāna distinction implies that the pairs are silenced differently in two states of consciousness — what does this mean for a practitioner who cannot hold samādhi continuously?",
    "Madhva's terse bhāṣya stakes the entire verse on the marks of yata-citta (restrained mind/self) — if the jīva is eternally distinct from Brahman and never the real agent, why does the quality of inner restraint still matter mechanically for non-bondage?",
    "Vallabha points to akarmatva as merely indicated (sūcita) rather than stated — is this reticence a sign that for Puṣṭi-mārga the verse is less about the practitioner's achievement and more about Kṛṣṇa's activity flowing through a cleared channel?",
    "All six schools agree the actor 'is not bound' — but they disagree on whether the cause is metaphysical (no real agency), devotional (offering to Bhagavān), or ethical (absence of envy and covetousness). Are these three causal accounts compatible, or do they generate different prescriptions?"
  ],
  "everyday_applications": {
    "advaita": "When a project at work succeeds or collapses, examine whether there is a 'you' that needs the credit or fears the blame. Practice tracing that ownership-impulse back to its assumption — the Śaṅkara test is whether you can honestly say 'guṇāḥ guṇeṣu vartante' (the capacities operate among their objects) while still doing the work competently. The proof is not detachment in outcome but absence of a self that required a particular result.",
    "viśiṣṭādvaita": "In a caregiving role — parenting, teaching, managing — accept the material minimum the situation actually requires (sleep, salary, recognition) without campaigning for more than the task demands. Rāmānuja's key is 'yāvat sādhana,' only as long as the service itself requires. Each day, name the one thing you genuinely need today to sustain the service; release the rest as Bhagavān's concern.",
    "dvaita": "Before a difficult conversation or negotiation, consciously acknowledge that the outcome belongs to Hari, not to your strategy. This is not passivity — Madhva's warrior still fights — but it clears the mind of the envy-knot that arises when a peer succeeds in the same arena. Regularly ask: 'Am I holding this goal as mine to control, or as Hari's to dispose?' The answer changes posture without changing effort.",
    "śuddhādvaita": "In creative work, notice the moment inspiration arrives without effort — Vallabha would call this the yādṛcchā-lābha of the artist. Do not chase the next instance by technique alone; instead, prepare the channel (practice, attention, offering) and let Kṛṣṇa's prasāda arrive when it will. The practitioner's task is clearing obstacles to that flow, not manufacturing the flow itself.",
    "bhakti": "Śrīdhara's 'tatsahanaśīla' (capable of bearing the pairs) is a modest, practical standard. In daily discomfort — a delayed flight, a cold office, a thankless task — practice treating the irritant as a dvandva (pair) to be borne without narrative elaboration. The discipline is not suppression but the reduction of reactive commentary. Over days, track whether the gap between sensation and resentment is widening.",
    "advaita-bhakti": "Madhusūdana's detailed list of forbidden solicitations for the renunciant maps onto any role where one holds influence: do not use your position to solicit indirectly (through hints, public display of need, or leveraging relationships). Accept only what the role-norm (śāstra) legitimately brings. When hunger or exhaustion threatens equanimity, Madhusūdana's counsel is not to suppress but to re-anchor in the experience of the non-dual depth beneath the sensation — a five-minute stillness practice before responding to the discomfort."
  },
  "primary_meaning": "Content with whatever comes on its own, free from envy, unmoved by success or failure, such a person acts and is not bound."
}