{ "verse_id": "5.23", "mūla": { "devanāgarī": "शक्नोतीहैव यः सोढुं प्राक् शरीर-विमोक्षणात् | काम-क्रोधोद्भवं वेगं स युक्तः स सुखी नरः", "iast": "śaknotīhaiva yaḥ soḍhuṃ prāk śarīra-vimokṣaṇāt | kāma-krodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ", "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 23", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "śaknoti", "lemma": "√śak", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शक्नोति" }, { "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": "yaḥ", "lemma": "yad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यः" }, { "surface_form": "soḍhum", "lemma": "sah", "grammar": "infinitive", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सोढुम्" }, { "surface_form": "prāk", "lemma": "prāk", "grammar": "", "senses_attested_in_panel": [ { "sense": "पूर्वं शरीरविमोक्षणात् आ मरणात् इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति किमर्थमुक्तं इत्यतस्तदनूद्य तात्पर्य माह शरीरे ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "प्राक्" }, { "surface_form": "śarīra", "lemma": "śarīra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शरीर" }, { "surface_form": "vimokṣaṇāt", "lemma": "vimokṣaṇa", "grammar": "ablative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विमोक्षणात्" }, { "surface_form": "kāma", "lemma": "kāma", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काम" }, { "surface_form": "krodha", "lemma": "krodha", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्रोध" }, { "surface_form": "udbhavam", "lemma": "udbhava", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उद्भवम्" }, { "surface_form": "vegam", "lemma": "vega", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वेगम्" }, { "surface_form": "sa", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "yuktaḥ", "lemma": "√yuj", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "योगी सुखी", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्मानुभवाय अर्हः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "सुखी चेत्यर्थः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "युक्तः" }, { "surface_form": "sa", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "sukhī", "lemma": "sukhin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "च इह लोके नरः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति व्यपदिश्यत इत्यभिप्रायेणाह आत्मानुभवैकसुखः सम्पत्स्यत इति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "च भवति नान्यः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स एव नरः पुमान्पुरुषार्थसंपादनात् तदितरस्त्वाहारनिद्राभयमैथुनादिपशुधर्ममात्ररतत्वेन मनुष्याकारः पशुरेवेति भावः। प्राक्श", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सुखी" }, { "surface_form": "naraḥ", "lemma": "nara", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "नरः" } ], "intertextual_panel": [ { "verse": "4.18", "type": "cross-chapter thematic parallel", "score": 0.897, "feature_breakdown": { "cosine": 0.837, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.0909, "stem_prefix": 3.0 } }, { "verse": "5.12", "type": "cross-chapter thematic parallel", "score": 0.8851, "feature_breakdown": { "cosine": 0.8451, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.2208, "stem_prefix": 2.0 } }, { "verse": "8.10", "type": "cross-chapter thematic parallel", "score": 0.8836, "feature_breakdown": { "cosine": 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"2.57", "type": "lemma-family resonance", "score": 0.8735, "feature_breakdown": { "cosine": 0.8335, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.0834, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_5.23", "anandgiri_5.23" ], "score": 0.5, "english_rendering": "Whoever, while still alive and prior to the body's dissolution, can endure the surge arising from desire (kāma) and anger (krodhа) — that person alone is the yogi, the one truly at ease. Śaṅkara stresses that this surge (vega) carries unmistakable bodily signs: flushed eyes and trembling limbs mark anger's force, while horripilation and bright glances betray desire's upwelling. The warning runs until death itself, for the causes of kāma and krodhа are inexhaustible, so no reprieve is possible short of the body's final release.", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_5.23", "vedantadeshika_5.23" ], "score": 0.5, "english_rendering": "Even within the span of sādhana practice, before the body is relinquished, one who is capable of arresting the surge of kāma and krodhа through the joy of ātmā-anubhava (self-experience) is declared fit (yukta) for that very realization. Rāmānuja frames this restraint not as cold suppression but as the natural outgrowth of tasting the ātmā's bliss; desire and anger simply cannot compete with that inner sweetness. The fullness of that bliss ripens after bodily release, but its qualifying taste must be cultivated here.", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_5.23", "jayatirtha_5.23" ], "score": 0.5, "english_rendering": "Madhva reads the verse in the frame of praising renunciation (tad-parityāga-praśaṃsā): who is able to endure the surge of kāma and krodhа in this human body succeeds precisely here, where the arena of battle is most testing. The implication is sharp — higher planes such as Brahmaloka are attained only by those who have already conquered desire; the human embodiment is therefore the irreplaceable forge. The jīva's eternal distinction from Hari is assumed throughout: bearing this surge is an act of dependent striving within Hari's dispensation, not an autonomous feat.", "commentator": "Madhvācārya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_5.23" ], "score": 0.5, "english_rendering": "For the yogi whose singular puruṣārtha (life-aim) is mokṣa understood as participation in Kṛṣṇa's ānanda, the only route is bearing all opposition without abandoning the means of liberation. Vallabha insists: if one tolerates the vega of kāma and krodhа yet does not forsake the sādhanā, that alone marks the yukta who will taste brahma-ānanda; otherwise, the release that comes after the body's fall is mechanical, involving no human exertion (puruṣakāra) at all. He seals the point with Vasiṣṭha's verse: just as a body without breath feels neither pleasure nor pain, so one who achieves that equanimity while alive dwells at the threshold of kaivalya.", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_5.23" ], "score": 0.5, "english_rendering": "Mokṣa is the supreme puruṣārtha, and its greatest antagonist is precisely the vega born of kāma and krodhа — the agitation visible in the disturbance of mind, eye, and limb. Whoever can restrain that surge, not for a fleeting moment but right up to the body's fall, that person alone is the liberated one, the composed one, the one truly joyful. Śrīdhara adds a vivid counter-image: a corpse is unmoved even when lamented by weeping women or burned by grieving sons; the true yogi achieves that same imperviousness while still breathing.", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_5.23" ], "score": 0.5, "english_rendering": "Madhusūdana mounts the most elaborate analysis: kāma is the habituated longing for agreeable objects seen, heard, or remembered; krodhа is the blazing aversion to disagreeable ones; their vega is the moment when that intensity, grown river-flood-strong, sweeps even the unwilling person into the pit of sense-objects and carries them downward into great naraka (hell-states). Only the dhīra — the resolute one, firm as a great fish holding against the current — who through the vairāgya born of seeing the faults of sense-objects can make that vega fruitless before it spills outward into action, is genuinely human (nara) in the full puruṣārtha sense; all others remain animals wearing a human form.", "commentator": "Madhusūdana Sarasvatī" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "क्रोध", "role": "supporting", "other_verses_in_list": [ "1.34", "1.35", "2.56", "2.62", "2.63", "3.37", "3.40", "4.10", "5.26", "5.28", "16.2", "16.4", "16.12", "16.18", "16.21", "18.53" ] }, { "list": "जन्तवः", "role": "supporting", "other_verses_in_list": [ "5.15", "5.19" ] }, { "list": "युक्त", "role": "supporting", "other_verses_in_list": [ "1.14", "2.28", "2.39", "2.50", "2.51", "2.61", "2.64", "2.66", "3.26", "3.36", "4.18", "5.6", "5.7", "5.8", "5.12", "5.21", "5.26", "6.8", "6.14", "6.17", "6.18", "6.29", "6.47", "7.17", "7.18", "7.22", "7.30", "8.8", "8.10", "8.14", "8.27", "9.14", "9.22", "9.28", "9.34", "10.10", "12.1", "12.2", "15.14", "17.5", "17.17", "18.28", "18.51" ] }, { "list": "युक्तः", "role": "supporting", "other_verses_in_list": [ "2.28", "3.26", "4.18", "5.12", "6.14", "15.14", "18.28" ] }, { "list": "स युक्तः", "role": "supporting", "other_verses_in_list": [ "4.18" ] } ], "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": [ "śaknoti: śak -> √śak", "yuktaḥ: yuj -> √yuj" ] } ] }, "so_what_questions": [ "If the surge of kāma and krodhа is most powerful and most available for conquest in the human body specifically (Madhva's point), what does that imply about how we should regard ordinary daily provocations — as obstacles or as the actual training ground?", "Śaṅkara insists the vega never stops arising until death; Rāmānuja says ātmā-anubhava joy naturally displaces it. Are these two prescriptions compatible, or do they map onto different stages of the practitioner?", "Madhusūdana compares unmastered vega to a monsoon flood carrying one into a pit against one's will — what does 'against one's will' reveal about the relationship between willpower, habit-conditioning, and genuine choice?", "Vallabha insists that liberation after bodily death without inner work during life is mechanically achieved and involves no puruṣakāra; does that framing change how you think about the motivation to practice?", "Śrīdhara's image of the corpse unmoved by weeping mourners is deliberately stark — at what point does non-reactivity become genuine equanimity versus emotional deadness, and how do the commentators distinguish them?", "All six schools agree the time-limit is 'before bodily dissolution' — why is embodiment the necessary and sufficient arena for this work, and what does that say about disembodied or post-mortem states?", "Madhusūdana explicitly says one who cannot master this surge is merely an 'animal in human form' — is that a motivational provocation or a precise ontological claim, and how does each school interpret the stakes of failure?" ], "everyday_applications": { "advaita": "When irritation flares in a meeting or craving spikes while scrolling, treat the bodily signal itself — tightened chest, heated face — as the data Śaṅkara catalogues (signs of the vega). Pause before any outward action; the pause is the sādhanā. No philosophical realization is accessible while the flood is running; the discipline is simply to not act during the surge.", "viśiṣṭādvaita": "Rāmānuja's key is that restraint flows from tasting a superior pleasure — ātmā-anubhava — not from white-knuckled suppression. In practice: cultivate any activity (prayer, chanting, stillness in nature) that genuinely produces inner joy, and lean into that joy when desire or anger arises. The competing pleasure must be real, not conceptual.", "dvaita": "Madhva's framing places the weight on this human birth as the unrepeatable forge. Practically: do not defer the work of managing reactivity to a more convenient season of life. The difficulty of embodied provocation is the very feature that makes the conquest meaningful; easier conditions would not produce the same result.", "śuddhādvaita": "Vallabha's emphasis on not abandoning the means (sādhanā) even while under the pressure of vega suggests a practical rule: whatever your chosen practice is — japa, seva, kirtan — maintain it on the difficult days especially. The measure of the practice is whether it holds under pressure; performing it only when calm tests nothing.", "bhakti": "Śrīdhara's image of the corpse held by weeping mourners is a daily thought-experiment: before responding to someone's anger or seduction, ask 'what would the response look like if I had no stake in the outcome?' That imagined distance is not indifference — it is the quality he calls yukta (composed, fit). Run the thought-experiment before hitting send.", "advaita-bhakti": "Madhusūdana's flood metaphor points to a specific intervention window: the vega must be stopped before it 'spills outward into action' — meaning the inner flame has already risen but the limbs have not yet moved. That gap between feeling and action is the only space that is actually workable. Training attention on that gap — through breath, body-scan, or a single deliberate pause — is what he means by vairāgya born of seeing faults in the sense-object." }, "primary_meaning": "Whoever can endure the surge of desire and anger while still alive and embodied is a true yogi, and that person alone is happy." }