{
  "verse_id": "5.20",
  "mūla": {
    "devanāgarī": "न प्रहृष्येत् प्रियं प्राप्य नोद्विजेत् प्राप्य चाप्रियम् | स्थिर-बुद्धिर् असंमूढो ब्रह्मविद् ब्रह्मणि स्थितः",
    "iast": "na prahṛṣyet priyaṃ prāpya nodvijet prāpya cāpriyam | sthira-buddhir asaṃmūḍho brahmavid brahmaṇi sthitaḥ",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 20",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
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      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "prahṛṣyet",
      "lemma": "pra-√hṛṣ",
      "grammar": "present optative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रहर्षं न कुर्यात् प्रियम् इष्टं प्राप्य लब्ध्वा",
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          "sense": "इति सन्न्यासप्रपञ्चनमिति सूचितम्",
          "school": "dvaita",
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      "surface_devanagari": "प्रहृष्येत्"
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    {
      "surface_form": "priyam",
      "lemma": "priya",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "इष्टं प्राप्य लब्ध्वा",
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      "surface_devanagari": "प्रियम्"
    },
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      "surface_form": "prāpya",
      "lemma": "prāp",
      "grammar": "conv",
      "senses_attested_in_panel": [
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          "sense": "लब्ध्वा",
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        },
        {
          "sense": "हर्षोद्वेगौ न कुर्यात्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
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        },
        {
          "sense": "न प्रहृष्येन्न प्रहृष्टो हर्षवान्स्यात्",
          "school": "bhakti",
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      "surface_devanagari": "प्राप्य"
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    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "udvijet",
      "lemma": "ud-√vij",
      "grammar": "present optative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उद्विजेत्"
    },
    {
      "surface_form": "prāpya",
      "lemma": "prāp",
      "grammar": "conv",
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          "sense": "लब्ध्वा",
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          "sense": "हर्षोद्वेगौ न कुर्यात्",
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          "sense": "न प्रहृष्येन्न प्रहृष्टो हर्षवान्स्यात्",
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      "surface_form": "ca",
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      "grammar": "",
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      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "apriyam",
      "lemma": "apriya",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अप्रियम्"
    },
    {
      "surface_form": "sthira",
      "lemma": "sthira",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थिर"
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    },
    {
      "surface_form": "asaṃmūḍhaḥ",
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      "grammar": "nominative masculine singular noun",
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      "theme_lists": [],
      "surface_devanagari": "असंमूढः"
    },
    {
      "surface_form": "brahma",
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        {
          "sense": "तस्मात्तद्रूपमात्मानं साक्षात्कुर्वन् दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः इत्यत्र व्याख्यातं पूर्वार्धम्",
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      "surface_form": "vid",
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      "grammar": "nominative masculine singular noun",
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      "surface_devanagari": "विद्"
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    {
      "surface_form": "brahmaṇi",
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        {
          "sense": "स्थितः अकर्मकृत् सर्वकर्मसंन्यासी इत्यर्थःकिञ्च ब्रह्मणि स्थितः",
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        {
          "sense": "स्थितः उपदेशेन ब्रह्मवित् सन् तस्मिन् ब्रह्मणि अभ्यासयुक्तः",
          "school": "viśiṣṭādvaita",
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        {
          "sense": "योगेन युक्तस्तदैक्यं प्राप्त आत्मा यस्य तथाभूतः सन्नक्षयं ब्रह्मसुखमनुभवतीत्यर्थः",
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            "vallabha"
          ]
        },
        {
          "sense": "बुद्धिर्यस्य स तथा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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      "surface_form": "sthitaḥ",
      "lemma": "√sthā",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "अकर्मकृत् सर्वकर्मसंन्यासी इत्यर्थःकिञ्च ब्रह्मणि स्थितः",
          "school": "advaita",
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        },
        {
          "sense": "उपदेशेन ब्रह्मवित् सन् तस्मिन् ब्रह्मणि अभ्यासयुक्तः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "स प्रियं प्राप्य न प्रहृष्येन्न प्रहृष्टो हर्षवान्स्यात्",
          "school": "bhakti",
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          "witnesses": [
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_5.20",
        "anandgiri_5.20"
      ],
      "score": 0.5,
      "english_rendering": "The one who sees only the non-dual ātman (self) encounters no real 'pleasant' or 'unpleasant' — for these dualities arise only when one mistakes the body-complex for the self; the brahma-vid (knower of Brahman) abides in Brahman alone. Śaṅkara insists that exhilaration at gain and dejection at loss belong exclusively to the deha-mātram-ātma-darśin (one whose vision of self extends no further than the body); the sthira-buddhi (one of steady intellect) is free of vikāra (modification) because no second thing exists to generate it. He who has renounced all action inwardly — the sarva-karma-saṃnyāsin — simply rests as that undivided awareness: there is nowhere else to move."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
        "ramanuja_5.20",
        "vedantadeshika_5.20"
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      "score": 0.5,
      "english_rendering": "Rāmānuja reads this verse as prescribing the inner discipline that readies the aspirant for Bhagavān's grace: the priya (pleasant) and apriya (unpleasant) that the body-dwelling jīva (individual self) encounters through its own prācīna-karma-vāsanā (residual traces of prior action) must be received without harṣa (elation) or udvega (agitation). The means is sthira-buddhi directed at the sthira ātman (the immutable self), distinguishing it from the ever-changing body — this discrimination dissolves the sammoha (confusion) that fuses the two. Such a person, grounded in brahmābhyāsa (continuous practice of Brahman-knowledge through the teacher's transmission), progressively abandons deha-abhimāna (body-identification) and settles in the serene awareness that no prakṛta (natural/material) event can truly touch."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.20",
        "jayatirtha_5.20"
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      "score": 0.5,
      "english_rendering": "*Na prahṛṣyet priyaṃ prāpya nodvijet prāpya cāpriyam* — the one established in *brahman* neither swells at the pleasant nor shudders at the unpleasant. In Dvaita's scheme, *brahman* here is *svatantra* Hari, and *brahmaṇi sthitaḥ* names the *jīva*'s condition of resting, through *bhakti*, in real ontological subordination to that Lord — not an absorption that dissolves *bheda* (real distinction), but a steadied dependency. The *brahmavid* (the knower of *brahman*) cognizes Hari as *sthira-buddhiḥ* (firm in understanding): pleasant and unpleasant are Hari's dispensations within the *paratantra* (eternally dependent) *jīva*'s life; to claim them as personal victories or personal wounds is the confusion the *asaṃmūḍha* (the undeluded) has shed. *Vairāgya* (dispassion) is real here, but it is grounded in recognition of *pañca-bheda* — the five-fold real distinction — not in any notion that distinctions are ultimately unreal. The *jīva* does not become Hari; it rests in Hari, and from that rest comes the equanimity the verse names. The chapter's remaining verses will elaborate *sannyāsa*, *yoga*, and *jñāna* together, as Madhva notes — *sannnyāsayogajñānāni militvā pracyate* — with this verse's *sannyāsa*-register opening that elaboration.",
      "provenance": "siddhānta_reconstruction"
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    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
        "vallabha_5.20"
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      "score": 0.5,
      "english_rendering": "Vallabha spans verses 5.20–5.21 together as a diptych describing the lakṣaṇa (mark) of one who has attained paramānanda (supreme bliss): such a one is sthira-buddhi and free from sammoha (which Vallabha identifies with āsuratva, the demonic impulse), with the ātman entirely unattached to bāhya-viṣaya (external sense-objects). The real movement here is inward: the yogī who finds sāttvika sukha (pure delight) within the ātman alone and is united with Brahman through yoga tastes akṣaya brahma-sukha (the imperishable bliss of Brahman) — not as a discipline imposed from outside but as the natural overflow of Kṛṣṇa's līlā-prasāda (gift-grace of divine play) received without grasping. Neither elation at pleasure nor flinching at pain disrupts one whose ānanda (bliss) has its root in that indestructible source."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Śrīdhara frames the verse as the lakṣaṇa (distinguishing mark) of the brahma-prāpta (one who has obtained Brahman): having become a brahma-vid and abiding in Brahman itself, such a person encounters the priya without becoming prahṛṣṭa (elated, lit. bristling with joy) and encounters the apriya without udvega (agitation) or viṣāda (dejection). The root cause is sthira-buddhi — a niścalā (unwavering, not oscillating) buddhi — and its source is the freedom from moha (delusion): asaṃmūḍha (un-deluded), the practitioner has already seen through the mirage that makes pleasant and unpleasant seem categorically different. The verse thus functions as a check-list: if elation or dejection still arise sharply, Brahman-knowledge has not yet rooted."
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    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Madhusūdana reads the verse across three progressive stages of the sādhaka (aspirant): śravaṇa-manana-phala (the fruit of hearing and reflection), which produces sthira-buddhi; nididhyāsana (sustained meditation), which produces asaṃmūḍha — freedom from the viparīta-bhāvanā (contrary mental impressions) that block sākṣātkāra (direct realization) even after intellectual conviction; and the jivanmukta (living-liberated) who is brahma-vid in the fullest sense, abiding as Brahman with no residual dvaitadarśana (dualistic vision) left to generate harṣa or udvega. The liṅ-pratyaya (optative grammatical mood) in the verse is explained as appropriate to sādhakas who must adopt through effort the naturally effortless comportment of jivanmuktas. Kṛṣṇa-bhakti is the affective current that stabilizes nididhyāsana and accelerates the dissolution of viparīta-bhāvanā."
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        "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": [
          "prahṛṣyet: prahṛṣ -> pra-√hṛṣ",
          "udvijet: udvij -> ud-√vij",
          "sthitaḥ: sthā -> √sthā"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If equanimity toward pleasant and unpleasant is a cognitive achievement (Śaṅkara: no second thing exists to disturb) rather than an emotional suppression, what does that imply about the relationship between philosophical insight and psychological health?",
    "Madhusūdana distinguishes three stages — conviction, nididhyāsana, realization — and says intellectual certainty alone does not produce equanimity; what does that imply for modern mindfulness and cognitive-reframing practices that treat insight as sufficient?",
    "Rāmānuja grounds equanimity in prior karma-vāsanā and the teacher's transmission rather than in autonomous effort; does this make the practice more or less accessible than Śaṅkara's jñāna-mārga account?",
    "Vallabha pairs this verse with 5.21 and locates sukha (happiness) in the ātman rather than in Brahman-as-abstract-principle; how does relocating the source of happiness from a metaphysical absolute to an experiential interiority change the practice?",
    "Śrīdhara's lakṣaṇa-framing (this verse as diagnostic marker rather than prescription) suggests equanimity is evidence of brahma-prāpti, not the cause — what follows for how a practitioner should evaluate their own progress?",
    "Madhva's sparse commentary implicitly refuses to elaborate what needs no elaboration for the committed devotee; is theological minimalism itself a teaching about how doctrine-dense commentary can obscure direct surrender?",
    "All six schools agree on the behavioral surface (no elation, no agitation) but differ radically on the mechanism; what does that level of surface convergence with deep divergence suggest about the epistemic status of Gītā commentarial tradition as evidence for practice?"
  ],
  "everyday_applications": {
    "advaita": "When a professional receives unexpected praise or a performance review that stings, the Advaita application is not suppression but perspective-shift: ask whose praise or criticism this actually is. If the body-mind complex is not the ātman, commendation lands on a persona, not on what you are. The practice is momentary recognition — not denial of the event, but refusal to let it reconfigure the center of gravity.",
    "viśiṣṭādvaita": "In a care-giving relationship — parenting, nursing, mentoring — pleasant days (a child's success, a patient's recovery) and unpleasant ones (failure, relapse) generate powerful emotional pulls from prācīna-vāsanā. Rāmānuja's application is to re-attribute both outcomes to Bhagavān's arrangement and to remain in kainkarya-mode (service mode) regardless of outcome-valence; the steadiness comes not from detachment from the person but from transferring attachment from outcomes to the act of dedicated service.",
    "dvaita": "In competitive or adversarial settings — litigation, sport, negotiation — the Dvaita application is to recognize that wins and losses are instruments in Hari's hands, not measures of the jīva's worth. The practitioner keeps performing with full effort (paratantra, as a dependent of the Lord) while releasing the personal ledger of credit and blame. This is not indifference but a precise re-routing of ego-investment.",
    "śuddhādvaita": "Vallabha's application is most available in creative work or devotional practice: when a piece of music, a poem, or a prayer arrives with unexpected ease and beauty, the sādhaka of Puṣṭi-mārga receives it as Kṛṣṇa's prasāda (gift) rather than personal accomplishment, preventing the elation that sets up the next disappointment. The inner sukha (delight) is already present; the pleasant event is simply a reminder, not the source.",
    "bhakti": "Śrīdhara's lakṣaṇa lens becomes a daily self-audit: after any emotionally charged event — a difficult conversation, a financial surprise — the practitioner simply notes whether elation or dejection arose sharply. If they did, no shame; that is diagnostic data indicating where brahma-vid knowledge has not yet taken root. The verse becomes a calibration tool rather than a demand for instant equanimity.",
    "advaita-bhakti": "Madhusūdana's three-stage map applies directly to contemplative or therapeutic work: intellectual understanding of impermanence or non-self (śravaṇa-manana-phala) is not enough to prevent reactive patterns (viparīta-bhāvanā); sustained practice — whether structured meditation, journaling, or devotional repetition — is nididhyāsana that gradually clears the residual contrary impressions. The practitioner does not wait to be a jivanmukta before starting; they adopt the jivanmukta's posture through deliberate effort and trust that the practice itself dissolves the gap."
  },
  "primary_meaning": "A knower of Brahman neither swells at good fortune nor shrinks from misfortune, grounded in steady understanding, free from delusion, abiding in Brahman."
}