{
  "verse_id": "5.22",
  "mūla": {
    "devanāgarī": "ये हि संस्पर्शजा भोगा दुःख-योनय एव ते | आद्य्-अन्त-वन्तः कौन्तेय न तेषु रमते बुधः",
    "iast": "ye hi saṃsparśajā bhogā duḥkha-yonaya eva te | ādy-anta-vantaḥ kaunteya na teṣu ramate budhaḥ",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 22",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "surface_form": "kaunteya",
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          "sense": "न तेषु भोगेषु रमते बुधः विवेकी अवगतपरमार्थतत्त्वः अत्यन्तमूढानामेव हि विषयेषु रतिः दृश्यते यथा पशुप्रभृतीनाम्",
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      "surface_form": "budhaḥ",
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          "sense": "विवेकी अवगतपरमार्थतत्त्वः अत्यन्तमूढानामेव हि विषयेषु रतिः दृश्यते यथा पशुप्रभृतीनाम्",
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_5.22",
        "anandgiri_5.22"
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      "score": 0.5,
      "english_rendering": "Whatever pleasures arise from contact with sense-objects are, without exception, sources of sorrow (duhkha-yoni, womb of pain) -- because they are produced by nescience (avidya). They are not merely painful in their consequences; they are bounded by a beginning (vishaya-indriya-samyoga, conjunction of object and sense) and an end (tad-viyoga, separation from it), and so are impermanent at every intervening moment (madhyakshanabhavitva). The wise man (budha, one who has discerned the highest reality) takes no delight in them, just as only the utterly dull -- like animals (pashu-prabhritinam) -- are seen to revel in sense-objects."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.22",
        "vedantadeshika_5.22"
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      "score": 0.5,
      "english_rendering": "Pleasures born of sense-contact (vishaya-indriya-sparsha-ja) are experienced as causing sorrow in their aftermath (duhkhodarka) and last only a short while (alpa-kala-vartin). One who truly understands their real nature (tad-yathatmya-vid, knower of their as-it-is-ness) does not rest in them -- not because objects are ontologically evil, but because they cannot sustain the jiva's proper mode of bliss, which belongs to Bhagavan's service (kainkarya). Ramanuja's emphasis falls on correct relational knowing rather than bare renunciation."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.22",
        "jayatirtha_5.22"
      ],
      "score": 0.5,
      "english_rendering": "The verse censures sensory enjoyment (kama-bhoga) specifically in the context of sannyasa -- renunciation as the precondition for the jiva's independent, unmediated worship of Hari. Madhva's gloss is terse and instrumental: he blames kama-bhoga for the sake of establishing sannyasa (sannyasartham kamabhogam nindayati), not to develop an impermanence theory. Kama-bhoga is an obstacle to the jiva's eternally distinct devotional stance toward the supreme Lord, not a metaphysical illusion."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.22"
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      "score": 0.5,
      "english_rendering": "The verse resolves an apparent paradox: if even pleasant objects must be renounced, what makes brahma-ananda a valid purushartha? Vallabha answers that prakritendriya-janya pleasures (those born of natural sense-organs) are both beginning-bound and end-bound (adyantavat), hence duhkha-yoni and therefore anartha, not purushartha. By contrast brahma-ananda -- bliss received through Krsna's prasada -- is their direct opposite (tad-viparitatvat) and thus established as the only real purushartha. The yogin-budha turns toward brahma-ananda affirmatively, not by negation alone."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "english_rendering": "Shridhara Svami answers the implied objection -- why is moksha a worthwhile goal if pleasant objects must also be relinquished? -- by pointing to a fact observable here and now: pleasures born of sense-contact are already infected with rivalry, jealousy, and similar afflictions (spardha-suya-adi-vyaptatvat) even in the present moment (vartamanakale'pi), making them causes of sorrow right now, not merely in future consequence. They also have a beginning in sense-object conjunction and an end in separation; therefore the viveki (the discriminating one) does not delight in them."
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    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Madhusudana Sarasvati marshals Patanjali's three-fold analysis (parinama-tapa-samskara-duhkhaih guna-vrtti-virodhat) to show that sense-pleasure is suffering in three temporal registers: parinama-duhkha (desire ripens into frustration), tapa-duhkha (the dvesa that guards pleasure breeds its own anguish), and samskara-duhkha (the residue of pleasure regenerates craving across lifetimes). Even structurally, pleasures are tri-guna composites: what appears as sattva-joy contains unmanifest rajas and tamas. The budha, like an eye-cup (akshi-patra) that feels even a gossamer thread as pain, discerns this triple-stranded sorrow where the undiscriminating (mudha) feels only pleasure."
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
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      "vocative": "Kaunteya",
      "preceding_question": "",
      "following_response": ""
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      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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        "bg-shankara",
        "bg-ramanuja",
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    "score_methodology_documented_at": "Paper 1, Section II.B",
    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
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      {
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        "scope": "word_by_word[].lemma",
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  "so_what_questions": [
    "If all sense-pleasures are duhkha-yoni by structure (not merely by excess), does moderation solve anything -- or does Shankara's impermanence argument make every dose of pleasure an unresolved debt?",
    "Madhusudana distinguishes the vivekin (who suffers even mild pleasure-contact as pain, like the eye-cup) from the mudha (who endures gross sorrow without noticing). Is heightened sensitivity to suffering a mark of progress or a burden -- and what does that imply for pedagogy?",
    "Ramanuja's tad-yathatmya-vid (knower of their real nature) implies that correct seeing, not bare renunciation, is the operative act. How does right-knowing differ from suppression, and which is Krsna actually recommending here?",
    "Vallabha reframes the verse as an argument FOR brahma-ananda rather than against pleasure. Does the verse's grammar support an affirmative reading, or is Vallabha importing his Pushti-marga telos onto a neutral negation?",
    "Madhva compresses the verse to a single instrumental clause (for the sake of renunciation). What does the minimalism of his gloss reveal about how Dvaita handles verses that resist bhakti-devotional elaboration?",
    "Shridhara's present-tense sorrow (spardha, suya -- rivalry, jealousy -- operative right now, mid-pleasure) suggests the pain is social and relational, not metaphysical. Which of the six schools best addresses this relational dimension?",
    "All six schools agree that the budha does not delight in sense-pleasures -- but they disagree on whether this non-delight is cognitive (avidya removed), relational (yathatmya-knowledge), structural (tri-guna analysis), or devotional (kainkarya-orientation). Does the verse itself adjudicate, or does it deliberately leave the mechanism open?"
  ],
  "everyday_applications": {
    "advaita": "When a craving arises -- for food, approval, entertainment -- pause and trace it to its structural source: the conjunction (samyoga) of a sense-organ with an object produced by avidya. Note that the satisfaction you anticipate already contains its termination. Practice viveka (discrimination) not as suppression but as clear seeing: this pleasure has a birthday and a death-day; no stable self resides in its interval.",
    "vishishtadvaita": "Before any significant choice -- career move, relationship decision, purchase -- ask the yathatmya question: what is this object actually capable of sustaining in me? Know its real nature (alpa-kala-vartin, short-lived) without resentment. Redirect the freed attention toward one act of dedicated service (kainkarya) each day, no matter how small -- the orientation matters more than the scale.",
    "dvaita": "Identify one habitual kama-bhoga -- a comfort pattern that subtly claims your first loyalty (scrolling, snacking, status-seeking) -- and practice a deliberate sannyasa of that specific habit for a defined period. Frame the renunciation not as self-punishment but as clearing space for the jiva's proper posture: dependent, worshipful orientation toward Hari rather than toward any created object.",
    "shuddhadvaita": "Each time prakriti-born pleasure ends -- a meal, a film, a compliment -- consciously note the adyantavat structure (it began; it ended). Then turn affirmatively toward one moment of brahma-ananda: a mantra, a name of Krsna, a beauty in nature received as prasada. The practice is not negation but substitution with something that has no built-in ending.",
    "bhakti": "In social and professional life, watch for the spardha-suya complex -- rivalry, jealousy, envy -- that activates the moment you or another gains a pleasure. That activation is the real-time signature of duhkha-yonitva. Use it as a sensor: when the rivalry-reflex fires, recognize it as evidence that the pleasure-object is already doing its work as a sorrow-source, without waiting for separation or loss.",
    "advaita-bhakti": "Keep Madhusudana's three-register audit as a decision-making tool. For any anticipated pleasure ask: (1) parinama -- how will this transform as circumstances shift? (2) tapa -- what will I protect or resent to sustain it? (3) samskara -- what impression will this leave that pulls me back for more? If all three are non-trivial, the akshi-patra standard applies: the vivekin declines not because the pleasure is grossly wrong but because the composite cost exceeds the yield."
  },
  "primary_meaning": "Pleasures born of sense-contact are wombs of sorrow, Arjuna, bounded by a beginning and an end; a wise person finds no delight in them."
}