{
  "verse_id": "5.24",
  "mūla": {
    "devanāgarī": "यो ऽन्तः-सुखो ऽन्तरारामस् तथान्तर्-ज्योतिर् एव यः | स योगी ब्रह्म-निर्वाणं ब्रह्म-भूतो ऽधिगच्छति",
    "iast": "yo 'ntaḥ-sukho 'ntarārāmas tathāntar-jyotir eva yaḥ | sa yogī brahma-nirvāṇaṃ brahma-bhūto 'dhigacchati",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 24",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yaḥ",
      "lemma": "yad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यः"
    },
    {
      "surface_form": "antar",
      "lemma": "antar",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्तर्"
    },
    {
      "surface_form": "sukhaḥ",
      "lemma": "sukha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सुखः"
    },
    {
      "surface_form": "antara",
      "lemma": "antara",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्तर"
    },
    {
      "surface_form": "ārāmaḥ",
      "lemma": "ārāma",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आरामः"
    },
    {
      "surface_form": "tathā",
      "lemma": "tathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    },
    {
      "surface_form": "antar",
      "lemma": "antar",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्तर्"
    },
    {
      "surface_form": "jyotiḥ",
      "lemma": "jyotis",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्योतिः"
    },
    {
      "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": "sa",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स"
    },
    {
      "surface_form": "yogī",
      "lemma": "yogin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ब्रह्मनिर्वाणं ब्रह्मणि निर्वृतिं मोक्षम् इह जीवन्नेव ब्रह्मभूतः सन् अधिगच्छति प्राप्नोति",
          "school": "advaita",
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          "witnesses": [
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          ]
        },
        {
          "sense": "ब्रह्मनिर्वाणम् आत्मानुभवसुखं प्राप्नोति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "ब्रह्मसुखं गतः जीवन्मुक्तः तस्यसंसारस्य लयो मुक्तौ न प्रपञ्चस्य कर्हिचित्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "समाहितो ब्रह्मनिर्वाणं ब्रह्म परमानन्दरूपं कल्पितद्वैतोपशमरूपत्वेन निर्वाणं तदेव कल्पिताभावस्याधिष्ठानात्मकत्वात् अविद्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगी"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "nirvāṇam",
      "lemma": "nirvāṇa",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निर्वाणम्"
    },
    {
      "surface_form": "brahma",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "bhūtaḥ",
      "lemma": "√bhū",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूतः"
    },
    {
      "surface_form": "adhigacchati",
      "lemma": "adhi-√gam",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अधिगच्छति"
    }
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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_5.24",
        "anandgiri_5.24"
      ],
      "score": 0.5,
      "english_rendering": "One whose sukha (joy) resides wholly within the ātman, whose ārāma (delight) is the ātman alone, whose jyoti (luminosity) is the ātman's own self-revealing light — such a yogin, already brahma-bhūta (established as Brahman) while living, attains brahma-nirvāṇa here and now. Śaṅkara reads the triple qualification as converging on a single fact: the apparent seeker already is what is sought. The prefix 'antar-' (inner) in all three epithets signals that no outward object ever stood between the jīva and Brahman; the bondage was always purely the superimposition of extroversion.",
      "divergence_note": "Śaṅkara's commentary explicit: antaḥ ātmani sukhaṃ yasya ... brahmaṇi nirvṛtiṃ mokṣam iha jīvann eva brahma-bhūtaḥ san adhigacchati — liberation is attained while alive, not posthumously."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.24",
        "vedantadeshika_5.24"
      ],
      "score": 0.5,
      "english_rendering": "Abandoning every external pleasure — viṣaya-sukha — entirely, the sādhaka whose ānanda (bliss) rests in ātma-anubhava (direct experience of the self-as-body-of-Bhagavān) and whose jñāna (knowledge) is ātma-eka-jñāna (knowledge of the self alone in its qualified reality) becomes brahma-bhūta and gains the brahma-nirvāṇa that Rāmānuja glosses as ātma-anubhava-sukham. The self that delights here is not featureless consciousness but the real individual, a śeṣa (dependent mode) of Nārāyaṇa, whose inner joy is participation in Bhagavān's own bliss-nature. Inwardness is not isolation but the most intimate proximity to the inner controller.",
      "divergence_note": "Rāmānuja: bāhya-viṣayānubhavaṃ sarvaṃ vihāya antaḥ-sukhaḥ ātmānubhava-eka-sukhaḥ ... ātma-eka-jñānaḥ ... brahma-nirvāṇam ātmānubhava-sukhaṃ prāpnoti."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.24",
        "jayatirtha_5.24"
      ],
      "score": 0.5,
      "english_rendering": "Madhva distinguishes the joy of ordinary encounter — ārāma born of seeing another person — from the joy arising at the kāma-kṣaya (extinction of desire) that reveals the ātman's own svayam-jyotiṣṭva (self-luminosity). That inner light is not the jīva's own possession; it is the reflection of Mahāviṣṇu's svajyotiṣṭva, the Lord's own self-luminance shining through the purified jīva. Brahma-bhūtatva for Madhva is the state of being established in one's own dharma as a permanently distinct entity filled — but not fused — with Hari's light. The 'eva' in 'antar-jyotiḥ eva' marks the exclusive provenance of that light: it comes from inside because Bhagavān is inside.",
      "divergence_note": "Madhva: svajyotiṣṭvān mahāviṣṇoḥ antar-jyotiḥ tat-sthitaḥ; and the Nāradīya citation on ārāma as kāma-kṣaya-udita sukham."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.24"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha frames this verse as a corrective: mere endurance of kāma-krodha (desire-anger) impulses does not itself deliver mokṣa — the yogin who gains brahma-nirvāṇa is the one in whose antaḥ-ātman (inner self) the sukha, ārāma, and jyotiḥ are already dwelling as Kṛṣṇa's own being. The jīvanmukta's liberation is precisely this: the saṃsāra dissolves for him inwardly while the world's prapañca (manifest display) remains — it is never negated, because prapañca is Kṛṣṇa's own lilā-prasāda (grace-play). Inner joy is not withdrawal but recognition of Kṛṣṇa as the ānanda already present at the root.",
      "divergence_note": "Vallabha: na kevalaṃ kāma-krodha-vega-sahanamātreṇa mokṣa-prāptiḥ; tasya saṃsārasya layo mukṭau na prapañcasya karhicit — the world's display is never dissolved, only the bondage to it."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.24"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the triad — inner sukha, inner ārāma (sport/play), inner jyotiḥ (vision/light) — as three degrees of interiority that together constitute brahma-sthiti (abiding in Brahman). Joy not in viṣayas (sense objects), delight not outside (na bahiḥ), vision not in gīta-nṛtya and the like — this threefold negation of the external is itself the definition of the brahma-nirvāṇa the verse promises. Śrīdhara holds the balance between jñāna and devotion: brahma-bhūta here is a lived position of brahma-laya (absorption in Brahman), not a merely philosophical proposition.",
      "divergence_note": "Śrīdhara: antaḥ ātmany eva sukhaṃ yasya na viṣayeṣu; antaḥ eva jyotiḥ dṛṣṭiḥ yasya na gīta-nṛtyādiṣu; brahmaṇi bhūtaḥ sthitaḥ san brahmaṇi nirvāṇaṃ layam adhigacchati."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.24"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana offers the most analytically layered reading: antar-sukha refutes pleasure from all external objects (bāhya-viṣaya-janita-sukha-śūnya); antar-ārāma refutes even subtle sensory pleasures that arrive unbidden — moonrise, the scent of ketakī, cool Gaṅgā water — showing that even yādṛcchā (chance-arrived) sensory delight has been extinguished; antar-jyotiḥ then specifies the mechanism: in samādhi the sense organs produce no prātibhāsa (apparent impression) at all, and in vyutthāna (emergent waking) whatever appears is seen as mithyā (falsity), so no bāhya-viṣaya can generate sukha. The triple 'eva' marker governs all three epithets simultaneously. Brahma-nirvāṇa is glossed as the parama-ānanda of Brahman approached as nirvāṇa = upaśama of kalpita-dvaita (projected duality); and since the jīva was always brahma-bhūta, it is nityaprāptam eva prāpnoti — arriving at what was never absent.",
      "divergence_note": "Madhusūdana: samādhikāle śabdādi-pratibhāsābhāvāt; vyutthānakāle mithyātva-niścayān na bāhya-viṣayais tasya sukhotpattiḥ; brahma-nirvāṇaṃ = kalpita-dvaita-upaśama-rūpatvena; nityaprāptam eva prāpnoti."
    }
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      "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",
        "bg-madhva",
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        "bg-anandgiri",
        "bg-sridhara",
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    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
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      {
        "date": "2026-05-03",
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        "scope": "word_by_word[].lemma",
        "loci": [
          "adhigacchati: adhigam -> adhi-√gam"
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      {
        "date": "2026-05-03",
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        "scope": "word_by_word[].lemma",
        "loci": [
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  "so_what_questions": [
    "If brahma-nirvāṇa is attained 'here and now' (iha jīvann eva per Śaṅkara), what distinguishes the jīvanmukta's continued phenomenal life from anyone else's — and how would we recognize it from outside?",
    "Madhusūdana insists that even unsought sensory pleasures (moonrise, flower-scent) are extinguished in the antar-jyotiḥ state. Is this an empirical description of samādhi, or a normative prescription — and what is at stake in the difference?",
    "Rāmānuja's brahma-nirvāṇa = ātmānubhava-sukham (joy of self-experience), while Śaṅkara's = mokṣa (liberation from superimposition). Both use the same compound. How does the underlying ontology — qualified versus non-qualified Brahman — force this semantic fork?",
    "Madhva roots antar-jyotiḥ in Mahāviṣṇu's svayam-jyotiṣṭva (self-luminance) transmitted to the purified jīva. What does this reading protect that the Advaita reading loses, and vice versa?",
    "Vallabha insists the world (prapañca) is never dissolved — only one's bondage to it dissolves. Does this make his jīvanmukta more or less functional in ordinary life than Śaṅkara's jīvanmukta who sees the world as mithyā?",
    "All six schools agree the three qualifiers (antar-sukha, antar-ārāma, antar-jyotiḥ) are necessary and not merely ornamental. What is the logical structure of that triad — are they cumulative, progressive, or simultaneous?",
    "Śrīdhara's negation-as-definition (not in viṣayas, not outside, not in gīta-nṛtya) is purely apophatic. Does apophatic description of brahma-bhūtatva say anything substantive, or is it simply a checklist of what has dropped away?"
  ],
  "everyday_applications": {
    "advaita": "Before reaching for a screen or stimulus in a dull moment, pause and notice whether dullness is located in the situation or in the assumption that the situation must supply what you lack. The practice is not deprivation but the repeated direct inquiry: is the one who is aware of boredom itself untouched by it? Each such pause is a small rehearsal of the antar-sukha the verse describes — not manufactured contentment but recognition that awareness itself is already at rest.",
    "viśiṣṭādvaita": "When you finish a task and feel the specific satisfaction of having served well — not the applause but the inner 'that was right' — recognize that as the specific texture of ātmānubhava-sukha Rāmānuja points to: the self tasting its own fitness as a mode of Bhagavān. Cultivate work that reliably produces that quality of satisfaction rather than merely external reward, so that the ārāma (delight) gradually shifts from the outcome to the act of service itself.",
    "dvaita": "When a craving dies down — after the meal is eaten, after the argument has cooled — notice the quiet that appears without your constructing it. Madhva's antar-jyotiḥ is precisely that: Hari's light becoming visible in the space kāma vacates. Deliberately linger in that aftermath-quiet before filling it with the next want. This is not passive — it is the specific practice of recognizing the Lord's illumination rather than immediately obscuring it again with the next desire.",
    "śuddhādvaita": "Take something beautiful in the world — a piece of music, a child's laughter, the colour of late-afternoon light — and instead of analyzing it or trying to possess the feeling, simply let it arrive as prasāda (grace-given). Vallabha's insight is that the world's prapañca is never the problem; clinging to it as self-owned is. The same object that was a bondage becomes a gift the moment it is received as Kṛṣṇa's gift rather than ego's acquisition. The antar-ānanda (inner joy) is experienced through the world, not despite it.",
    "bhakti": "Śrīdhara's three negations are a practical audit: at the end of each day ask where today's energy went — towards viṣaya-sukha (pleasures located in objects), towards social performance and display (na bahiḥ), or towards something whose locus you cannot quite point at externally. The audit is not moralistic; it is cartographic — mapping where your centre of gravity actually lives versus where you assume it lives. Honest surveying over weeks shows the drift, and the noticing itself begins to correct it.",
    "advaita-bhakti": "Madhusūdana's example of the unsought sensory pleasure — the sudden scent of flowers, the unexpected moonrise — is a precise practice target: when something beautiful ambushes you, watch whether it hooks into a chain of wanting (more of this, keep this, return to this) or simply is received and passes. The measure of antar-jyotiḥ is not the absence of beautiful experience but the absence of the chain. Training this requires neither renunciation of beauty nor indulgence — only the clean recognition that awareness was already present before the moonrise arrived."
  },
  "primary_meaning": "The yogi whose joy, delight, and light are all turned inward, that person, already one with Brahman, reaches the peace of Brahman here and now."
}