{
  "verse_id": "5.19",
  "mūla": {
    "devanāgarī": "इहैव तैर् जितः सर्गो येषां साम्ये स्थितं मनः | निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः",
    "iast": "ihaiva tair jitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ | nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 19",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "iha",
      "lemma": "iha",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इह"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "taiḥ",
      "lemma": "tad",
      "grammar": "instrumental masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तैः"
    },
    {
      "surface_form": "jitaḥ",
      "lemma": "√ji",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "वशीकृतः सर्गः जन्म येषां साम्ये सर्वभूतेषु ब्रह्मणि समभावे स्थितं निश्चलीभूतं मनः अन्तःकरणम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "संसारो जितः येषाम् उक्तरीत्या सर्वेषु आत्मसु साम्ये स्थितं मनः निर्दोषं हि समं ब्रह्म प्रकृतिसंसर्गदोषवियुक्ततया समम् आ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "।समदर्शिनः इत्यस्याथ त्वयमेव विवृणोति निर्दोष हि समं ब्रह्मेति। तस्मात्ते ब्रह्मणि स्थिता इत्यर्थो ज्ञातव्यः।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "जितः"
    },
    {
      "surface_form": "sargaḥ",
      "lemma": "sarga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्गः"
    },
    {
      "surface_form": "yeṣām",
      "lemma": "yad",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "येषाम्"
    },
    {
      "surface_form": "sāmye",
      "lemma": "sāmya",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वभूतेषु ब्रह्मणि समभावे स्थितं निश्चलीभूतं मनः अन्तःकरणम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "स्थितं मनः निर्दोषं हि समं ब्रह्म प्रकृतिसंसर्गदोषवियुक्ततया समम् आत्मवस्तु हि ब्रह्म आत्मसाम्ये स्थिताः चेद् ब्रह्मणि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "स्थितं मनस्तैः सर्गः प्रवाहमार्गो जितः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "समत्वे स्थितम्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "सर्वभूतेषु विषमेष्वपि वर्तमानस्य ब्रह्मणः समभावे स्थितं निश्चलं मनः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "साम्ये"
    },
    {
      "surface_form": "sthitam",
      "lemma": "√sthā",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थितम्"
    },
    {
      "surface_form": "manaḥ",
      "lemma": "manas",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनः"
    },
    {
      "surface_form": "nirdoṣam",
      "lemma": "nirdoṣa",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निर्दोषम्"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "samam",
      "lemma": "sama",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समम्"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रकृतिसंसर्गदोषवियुक्ततया समम् आत्मवस्तु हि ब्रह्म आत्मसाम्ये स्थिताः चेद् ब्रह्मणि स्थिता",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "समं निर्दोषं",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "tasmāt",
      "lemma": "tasmāt",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तस्मात्"
    },
    {
      "surface_form": "brahmaṇi",
      "lemma": "brahman",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समभावे स्थितं निश्चलीभूतं मनः अन्तःकरणम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "स्थिता",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "स्थिता इत्यर्थो ज्ञातव्यः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्मणि"
    },
    {
      "surface_form": "te",
      "lemma": "tad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "sthitāḥ",
      "lemma": "√sthā",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "। तस्मात् न दोषगन्धमात्रमपि तान् स्पृशति देहादिसंघातात्मदर्शनाभिमानाभावात् तेषाम्। देहादिसंघातात्मदर्शनाभिमानवद्विषयं तु",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "चेद् ब्रह्मणि स्थिता",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
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        },
        {
          "sense": "। ब्रह्मभावं प्राप्ता इत्यर्थः। गौतमोक्तस्तु दोषो ब्रह्मभावप्राप्तेः पूर्वमेव। पूजात इति पूजकावस्थाश्रवणात्।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। अयं भावः दुष्टत्वं हि द्वेधा भवति अदुष्टस्यापि दुष्टसंबन्धात्स्वतो दुष्टत्वाद्वा। यथा गङ्गोदकस्य मूत्रगर्तपातात् स्वतए",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
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      "surface_devanagari": "स्थिताः"
    }
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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_5.19",
        "anandgiri_5.19"
      ],
      "score": 0.5,
      "divergence_note": "Śaṅkara explicitly rebuts the Gautama-smṛti objection that equal treatment of unequal persons is a ritual fault; he restricts that rule to worshippers who retain body-identification. The jīvanmukta stands outside it entirely.",
      "english_rendering": "Right here in living life, those wise ones (paṇḍitāḥ) whose inner instrument (antaḥkaraṇa) has become perfectly still in the equanimity (sāmya) of Brahman across all beings — they have conquered birth-and-becoming (sarga) itself. Brahman is faultless (nirdoṣa) not because it avoids contact with defective beings like a dog-cooker (śvapāka), but because the faults of those bodies never touch it, just as the sky is untouched by what passes through it. Therefore these seers, having shed the conceit of identifying the self with the body-aggregate (dehādi-saṅghāta), abide in Brahman alone — not merely approaching it, but already established there.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.19",
        "vedantadeshika_5.19"
      ],
      "score": 0.5,
      "divergence_note": "Rāmānuja shifts the locus of sameness from Brahman-as-undifferentiated-consciousness to the shared essence of all ātmans as a class — they are equal in being knowers, not in being identical with Brahman.",
      "english_rendering": "Even in the very midst of sādhana (sādhana-anuṣṭhāna-daśā), those whose minds are steady in the sameness (sāmya) of all ātmans have already conquered saṃsāra, for the ātman-substance (ātma-vastu) is itself Brahman — pure (nirdoṣa) by reason of being free from the contamination of prakṛti (prakṛti-saṃsarga-doṣa-viyuktatā). To abide in the equality of ātmans is therefore already to abide in Brahman; and abiding in Brahman is the very definition of liberation from saṃsāra.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.19",
        "jayatirtha_5.19"
      ],
      "score": 0.5,
      "divergence_note": "The bhāṣya witness is minimal — Madhva's comment is the single phrase *tadaiva stauti ihaiveti* ('he now praises with ihaiva'). Jayatīrtha supplies the doctrinal substance, resolving the *ihaiva*-versus-rebirth tension via *adhikokti* and confirming the *aparokṣa-jñāna* reading. The dvaita *pañca-bheda* and *paratantra* status of the *jīva* are drawn from school *siddhānta* applied to the mūla.",
      "english_rendering": "*Sarga* (conditioned existence, the stream of birth and death) is conquered — here, in this very life — by those whose minds rest in *sāmya* (equanimity, the equal vision that sees *brahman* as identical in all). *Brahman* is *nirdoṣa* (free from all defect) and *sama* (undifferentiated in its pure nature); therefore those whose minds abide in that *sāmya* are declared to stand in *brahman* itself. In the dvaita reading, *brahman* here names the Supreme Lord Hari, the sole *svatantra* (independently real, self-sufficient) reality: the *sāmya* praised is not ontological collapse of the *jīva* (individual self) into the Lord, but the equanimity born of *aparokṣa-jñāna* (direct, non-mediate knowledge) of Hari as the single ground sustaining all *paratantra* (eternally dependent) selves. Jayatīrtha resolves the apparent tension — how can *mukti* be declared *ihaiva* (here and now) while the knower may yet take further births — by noting that the praise employs *adhikokti* (laudatory hyperbole): the certainty of liberation is so complete for one of true *sāmya* that the Lord extols it as already accomplished. The five-fold *bheda* (real distinction) between Lord, *jīva*, and matter is not dissolved by this equanimity; rather, the *jīva* abides securely in *brahman* while remaining irreducibly *paratantra* — distinct, subordinate, and sustained by Hari's will.",
      "commentator": "Madhvācārya",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.19"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha anchors the verse in tādātmya — ontological identity through matching quality — rather than in jñāna or bhakti as separate means; this is distinctively Puṣṭi: the mind that becomes sāmya does not reach Brahman, it becomes Brahman.",
      "english_rendering": "Whatever is truly equal is of the form of Brahman (brahma-rūpa) — this is the insight to be held. If even the mind, in its restraint, becomes equal, then by identity (tādātmya) that mind is Brahman itself, for the Gītā has already declared 'sameness is yoga' (samatvaṃ yogaḥ, 2.48). Those in whose minds equanimity (sāmya) is established have, by that very tādātmya, attained identity with Brahman — and thereby conquered the stream of becoming (sarga, pravāha-mārga).",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.19"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara foregrounds the legal-theological tension (Gautama vs. the verse) more explicitly than any other commentator, and resolves it chronologically: the smṛti-rule applies before brahma-bhāva is attained; post-attainment, it is simply inapplicable.",
      "english_rendering": "Here in embodied life itself, those beings whose minds rest in equanimity (samatva) have conquered saṃsāra — this is the answer to the Gautama-smṛti objection that treating unequals as equal is a punishable ritual fault. The fault Gautama mentions belongs to the pūjaka, the one still caught in differential status-consciousness before any attainment of brahma-bhāva. The paṇḍita's equanimity is grounded in a prior fact: Brahman is equal and faultless (nirdoṣa) by nature — so one established in Brahman-vision has not violated dharma but transcended the context in which that rule applies.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.19"
      ],
      "score": 0.5,
      "divergence_note": "Madhusūdana deploys a double exoneration: first, Brahman is immune to impurity both externally (asaṅgatva, like ākāśa and the sun) and internally (kāmādi are antaḥkaraṇa-dharma, not ātma-dharma); second, the smṛti restriction is socially scoped to householders, making jīvanmukta renunciants structurally exempt.",
      "english_rendering": "The jīvanmuktas — those living-liberated ones who see the same Brahman equally in sāttvika, rājasika, and tāmasika beings — have conquered the dual world-appearance (dvaita-prapañca) right here in life, not only at death. Brahman is faultless in two ways: it does not acquire fault from contact with defective beings (like Gaṅgā-water does not become impure by passing over impure ground), nor is it intrinsically faulty as desire and the rest are — for desire is a property of the antaḥkaraṇa (inner organ), as both śruti and smṛti confirm. The smṛti-rule about unequal worship targets the unenlightened householder (avid­vad-gṛhastha), not the yati (renunciant) who has no wealth to give or food to cook.",
      "commentator": "Madhusūdana Sarasvatī"
    }
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      "following_response": ""
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        "8.3",
        "8.11",
        "8.13",
        "8.16",
        "8.17",
        "8.24",
        "10.12",
        "11.15",
        "11.37",
        "13.4",
        "13.12",
        "13.30",
        "14.3",
        "14.4",
        "14.26",
        "14.27",
        "17.14",
        "17.23",
        "17.24",
        "18.42",
        "18.50",
        "18.53",
        "18.54"
      ]
    },
    {
      "list": "ब्रह्मणि",
      "role": "supporting",
      "other_verses_in_list": [
        "4.21",
        "5.20"
      ]
    }
  ],
  "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": [
          "jitaḥ: ji -> √ji",
          "sthitam: sthā -> √sthā",
          "sthitāḥ: sthā -> √sthā"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If sarga (rebirth / world-projection) is conquered here in life by equanimity alone, what work remains for post-mortem liberation — and do the six schools agree on the answer?",
    "Brahman is said to be nirdoṣa (faultless) even when pervading beings who carry faults — what is the precise mechanism of non-contamination, and does it differ between the ākāśa-analogy (Advaita/Advaita-Bhakti) and the prakṛti-purification model (Viśiṣṭādvaita)?",
    "The verse places sāmya (equanimity) in the mind (manas) as the condition for brahma-sthiti — is this an epistemic claim (the mind correctly perceives Brahman everywhere) or an ontological one (the mind's quality changes and it becomes Brahman), and which schools read which way?",
    "Śrīdhara and Madhusūdana both engage the Gautama-smṛti rule against treating unequals as equal — if the jīvanmukta is exempt from social-ritual hierarchy, what are the practical implications for how a living-liberated person behaves in community?",
    "Madhva's near-silence on this verse is itself data — why might a Dvaita reading have little to add to a verse that collapses the jīva-Brahman distinction so completely, and what does that silence reveal about the verse's doctrinal pressure?",
    "Vallabha reads sāmya as tādātmya (ontological identity by matching quality) — how does this differ from Śaṅkara's reading that the wise person simply ceases to misidentify with the body, and what spiritual practice follows from each reading?",
    "The verse uses 'iha eva' (here itself, right now) — across all six schools, does conquest of sarga require a final event (death, formal renunciation, initiation) or is it available in any ordinary moment of genuine equanimity?"
  ],
  "everyday_applications": {
    "advaita": "When you feel stung by an insult or inflated by praise, pause and ask: which layer is reacting? Śaṅkara's point is that the reaction belongs to the body-aggregate (deha-saṅghāta) with which you have falsely identified. Practice: before responding to a charged situation, spend one breath recognizing that the awareness witnessing the reaction is untouched — the way the sky is untouched by smoke. Over time this recognition, not suppression of emotion, is the actual sarga-jaya (conquest of compulsive becoming).",
    "viśiṣṭādvaita": "Rāmānuja's reading localizes sameness in the shared ātman-class — every person you meet carries the same knower-essence, regardless of their social position or behaviour. In a work meeting where hierarchy and ego are live, try inwardly addressing the other person's ātman rather than their role or affect. This is not pretending differences don't exist — it is seeing the shared substrate beneath them, which is what the Viśiṣṭādvaita understanding of sāmya actually means.",
    "dvaita": "Madhva's terse praise signals that equanimity is real and available — but it remains worship of Hari expressed through steady seeing, not dissolution into Brahman. Practically: when you achieve a difficult task with no anxiety or elation, recognize that steadiness as prasāda (gracious gift) from Hari, not as your own accomplishment. This keeps the Dvaita architecture intact: jīva remains distinct, and the conquest of sarga is a dependent achievement held in Hari's hand.",
    "śuddhādvaita": "Vallabha's tādātmya reading means that when your mind genuinely settles into stillness — no grasping, no aversion — that stillness is not a pointer toward Brahman, it is Brahman manifesting through Kṛṣṇa's prasāda. So the Puṣṭi-mārga practice is not to manufacture equanimity through effort but to receive it: surrender the turbulence, let Kṛṣṇa's grace produce the sāmya, and recognize in those quiet moments that you are already tādātmya — identical through grace.",
    "bhakti": "Śrīdhara's key move is chronological: the dharma-rules about differential treatment apply before brahma-bhāva is won, not after. This has a practical corollary — do not use 'I see everyone as equal' as a license to skip the hard work of honest discernment in early stages of practice. Genuine equanimity is an arrival, not a starting posture. Until then, do the work of recognizing quality differences while cultivating the underlying brahma-seeing that will eventually make those distinctions spiritually irrelevant.",
    "advaita-bhakti": "Madhusūdana's double-exoneration — Brahman is immune both to external contact-pollution and internal desire-pollution — suggests a practice of discernment about what layer in you is actually being affected by events. When someone's difficult behaviour leaves you disturbed, ask: is this a real pollution of my awareness, or is the disturbance in the antaḥkaraṇa (inner organ) rather than in the ātman? Then bring bhakti into the gap: the ātman, like the sun lighting all eyes without being soiled by what they see, is already free. Rest there while still engaging the world with love."
  },
  "primary_meaning": "Those whose minds are settled in equanimity have conquered birth and becoming right here in this life, for Brahman is faultless and the same in all, and they already stand in it."
}