{
  "verse_id": "5.3",
  "mūla": {
    "devanāgarī": "ज्ञेयः स नित्य-संन्यासी यो न द्वेष्टि न काङ्क्षति | निर्द्वन्द्वो हि महा-बाहो सुखं बन्धात् प्रमुच्यते",
    "iast": "jñeyaḥ sa nitya-saṃnyāsī yo na dveṣṭi na kāṅkṣati | nirdvandvo hi mahā-bāho sukhaṃ bandhāt pramucyate",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 3",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "jñeyaḥ",
      "lemma": "jñā",
      "grammar": "nominative masculine singular gdv noun",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञातव्यः स कर्मयोगी नित्यसंन्यासी इति यो न द्वेष्टि किञ्चित् न काङ्क्षति दुःखसुखे तत्साधने च",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "। स हि सुकरकर्मयोगनिष्ठतया सुखं बन्धात् प्रमुच्यते।ज्ञानयोगकर्मयोगयोः आत्मप्राप्तिसाधनभावे अन्योन्यनैरपेक्ष्यम् आह",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
            "ramanuja"
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        },
        {
          "sense": "इत्यस्यापव्याख्यानं दूषयन् तात्पर्यमाह सन्न्यासे ति",
          "school": "dvaita",
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        {
          "sense": "। तत्र हेतुः निर्द्वन्द्वो रागद्वेषादिशून्यो हि शुद्धचित्तो ज्ञानद्वारा सुखमनायासेन संसारात्प्रमुच्यते।",
          "school": "bhakti",
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          "witnesses": [
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        },
        {
          "sense": "। कोऽसौ। यो न द्वेष्टि भगवदर्पणबुद्ध्या क्रियमाणं कर्म निष्फलत्वशङ्क्या न काङ्क्षति स्वर्गादिकम्। निर्द्वन्द्वो रागद्वेष",
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञेयः"
    },
    {
      "surface_form": "sa",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स"
    },
    {
      "surface_form": "nitya",
      "lemma": "nitya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नित्य"
    },
    {
      "surface_form": "saṃnyāsī",
      "lemma": "saṃnyāsin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञेयो यो रागद्वेषौ क्वचिदपि न करोतीत्याह इत्याहेति",
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      "surface_devanagari": "यः"
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      "surface_form": "na",
      "lemma": "na",
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      "surface_devanagari": "न"
    },
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      "surface_form": "dveṣṭi",
      "lemma": "√dviṣ",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "किञ्चित् न काङ्क्षति दुःखसुखे तत्साधने च",
          "school": "advaita",
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          "sense": "तत एव द्वन्द्वसहः च स नित्यसंन्यासी नित्यज्ञाननिष्ठ इति ज्ञेयः। स हि सुकरकर्मयोगनिष्ठतया सुखं बन्धात् प्रमुच्यते।ज्ञानय",
          "school": "viśiṣṭādvaita",
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        {
          "sense": "काम्यं कर्म न",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "भगवदर्पणबुद्ध्या क्रियमाणं कर्म निष्फलत्वशङ्क्या न काङ्क्षति स्वर्गादिकम्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "द्वेष्टि"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "kāṅkṣati",
      "lemma": "√kāṅkṣ",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "दुःखसुखे तत्साधने च",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तत एव किमपि न द्वेष्टि तत एव द्वन्द्वसहः च स नित्यसंन्यासी नित्यज्ञाननिष्ठ इति ज्ञेयः। स हि सुकरकर्मयोगनिष्ठतया सुखं बन",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "किन्तु करोत्येव तथा स द्वन्द्वसन्न्यसनान्नित्यसन्न्यासी भगवन्निष्ठतया करणाद्योग्यपि नित्यस्न्न्यास्येवेति तत्कर्मबन्धात",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
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        {
          "sense": "स्वर्गादिकम्",
          "school": "advaita-bhakti",
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          "witnesses": [
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    },
    {
      "surface_form": "nirdvandvaḥ",
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      "grammar": "nominative masculine singular noun",
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      "surface_devanagari": "निर्द्वन्द्वः"
    },
    {
      "surface_form": "hi",
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      "grammar": "",
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      "surface_devanagari": "हि"
    },
    {
      "surface_form": "mahā",
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      "theme_lists": [],
      "surface_devanagari": "महा"
    },
    {
      "surface_form": "bāho",
      "lemma": "bāhu",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बाहो"
    },
    {
      "surface_form": "sukham",
      "lemma": "sukham",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सुखम्"
    },
    {
      "surface_form": "bandhāt",
      "lemma": "bandha",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अनायासेन प्रमुच्यते",
          "school": "advaita",
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          "sense": "प्रमुच्यते",
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    },
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      "surface_form": "pramucyate",
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      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "।।संन्यासकर्मयोगयोः भिन्नपुरुषानुष्ठेययोः विरुद्धयोः फलेऽपि विरोधो युक्तः न तु उभयोः निःश्रेयसकरत्वमेव इति प्राप्ते इदम",
          "school": "advaita",
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        {
          "sense": "।ज्ञानयोगकर्मयोगयोः आत्मप्राप्तिसाधनभावे अन्योन्यनैरपेक्ष्यम् आह",
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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_5.3",
        "anandgiri_5.3"
      ],
      "score": 0.5,
      "english_rendering": "The karma-yogin who neither hates nor craves — neither pain and pleasure nor their causes — is to be known as a perpetual renunciant (nitya-sannyāsī), even while engaged in action. Because he is free of the pairs of opposites (nirdvandva), O Mahābāho, he is released from bondage with ease. Śaṅkara's point cuts sharply: sannyāsa is not a formal life-order but a cognitive posture; the man who has dropped rāga-dveṣa (attraction-aversion) in the midst of works already lives what the renunciant only wears.",
      "divergence_note": "Śaṅkara: 'yo na dveṣṭi kiñcit na kāṅkṣati duḥkha-sukhe tat-sādhane ca… sa nitya-sannyāsī iti jñātavyaḥ' — the criterion is inward, not institutional."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.3",
        "vedantadeshika_5.3"
      ],
      "score": 0.5,
      "english_rendering": "The karma-yogin who is satisfied in the ātman-experience that is the soul of his practice craves nothing beyond it and therefore hates nothing that impinges on it; being thus a bearer of dvandvas (opposites), he is a perpetual jñāna-niṣṭha (one established in knowing). Rāmānuja stresses that this inner saturation with ātman-anubhava (direct experience of the self) is itself the fruit that makes all outer objects irrelevant. Such a one is released from bondage easily, because the karma-yoga path is practicable (sukara) — unlike the arid ascent of pure jñāna-yoga.",
      "divergence_note": "Rāmānuja: 'tad-antargata-ātmānubhava-tṛptaḥ tad-vyatiriktaṃ kimapi na kāṅkṣati tata eva kimapi na dveṣṭi' — satisfaction in ātman-experience is the mechanism."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.3",
        "jayatirtha_5.3"
      ],
      "score": 0.5,
      "english_rendering": "The word 'sannyāsa' must be heard for what it actually means: it declares the supreme good (niḥśreyasa) toward which the action points. The jīva (individual soul) who neither hates nor craves acts in pure dependence on Hari; that dependence is the only true renunciation. Madhva's gloss is brief and pointed — he reads the verse as a reminder of the semantic load the word 'sannyāsa' must carry, refusing any reading that collapses the distinction between jīva and Brahman.",
      "divergence_note": "Madhva: 'sannyāsasya niḥśreyasa-karatvaṃ jñāpayituṃ tac-chabdārthaṃ smārayati jñeya iti' — the verse's task is to restore the word's soteriological weight."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.3"
      ],
      "score": 0.5,
      "english_rendering": "Even the karma-yogin — the one who acts by Yoga-mārga intelligence (yogamārga-buddhi), free of the binary of gain and loss, victory and defeat, performing action not for its fruit but simply performing — is precisely a nitya-sannyāsī. Vallabha adds the climax: because such action arises from niṣṭhā in Bhagavān (being established in the Lord), the actor is already liberated from karma-bondage, and liberation arrives easily, as a natural consequence. The imperative edge in Vallabha: O Mahābāho, this is what is fitting for you — act thus.",
      "divergence_note": "Vallabha: 'bhagavan-niṣṭhatayā karaṇāt yogy-api nitya-sannyāsy-eva iti tat-karma-bandhāt pramukta eva sukhaṃ yathā bhavati' — Kṛṣṇa-niṣṭhā is the transformative variable."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.3"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the verse as a deliberate praise of karma-yoga by reframing it as sannyāsa: the one who performs actions for Parameśvara (the supreme Lord) alone, stripped of rāga-dveṣa (attraction-aversion), is a renunciant at every moment of performing. The mechanism of liberation is clean — being nirdvandva (free of the pairs), the mind is purified (śuddha-citta), and through that purity, jñāna-dvārā (by the door of knowing), bondage to saṃsāra is released without strain.",
      "divergence_note": "Śrīdhara: 'rāga-dveṣādi-rāhityena parameśvarārthaṃ karmāṇi yo'nutiṣṭhati sa nityaṃ… sannyāsīty-eva jñeyaḥ… śuddha-citto jñāna-dvārā sukham anāyāsena saṃsārāt pramucyate' — purity of mind is the bridge between action and liberation."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.3"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana praises karma-yoga across three verses, beginning here: the one active in works who performs them with bhagavad-arpaṇa-buddhi (the intelligence of offering to Bhagavān) neither hates action on suspicion of fruitlessness nor craves results such as svarga (heaven). Being free of rāga-dveṣa he is released easily from bondage — which Madhusūdana specifies as the impurity of the antaḥkaraṇa (inner instrument) that blocks jñāna. Liberation arrives when that blockage lifts through the force of viveka (discrimination between the eternal and the transient).",
      "divergence_note": "Madhusūdana: 'bhagavad-arpaṇa-buddhyā kriyamāṇaṃ karma niṣphalatva-śaṅkyā na kāṅkṣati svargādikam… antaḥkaraṇa-aśuddhi-rūpāj jñāna-pratibhandhāt pramucyate nityānityavastu-vivekādi-prakarṣeṇa mukto bhavati' — the synthesis: Kṛṣṇa-dedication purifies; purity enables jñāna."
    }
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    "meter_shift_to_next": false,
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      "preceding_question": "",
      "following_response": ""
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        "4.20",
        "7.17",
        "8.14",
        "9.6",
        "9.14",
        "9.22",
        "9.33",
        "10.9",
        "11.52",
        "12.2",
        "13.9",
        "13.11",
        "15.5",
        "18.52"
      ]
    },
    {
      "list": "महाबाहो",
      "role": "supporting",
      "other_verses_in_list": [
        "2.26",
        "2.68",
        "3.28",
        "3.43",
        "5.6",
        "6.35",
        "6.38",
        "7.4",
        "7.5",
        "18.1",
        "18.13"
      ]
    },
    {
      "list": "संन्यास",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "5.1",
        "5.2",
        "5.4",
        "5.6",
        "6.1",
        "6.2",
        "6.4",
        "9.28",
        "18.1",
        "18.2",
        "18.7",
        "18.12",
        "18.49"
      ]
    },
    {
      "list": "संन्यासी",
      "role": "supporting",
      "other_verses_in_list": [
        "6.1",
        "6.2",
        "6.4"
      ]
    }
  ],
  "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": [
          "dveṣṭi: dviṣ -> √dviṣ",
          "kāṅkṣati: kāṅkṣ -> √kāṅkṣ",
          "pramucyate: pramuc -> pra-√muc"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If nirdvandva (freedom from the pairs of opposites) is the operative criterion for being a nitya-sannyāsī, does the formal life-order of sannyāsa add anything beyond the inner posture — or is it redundant for the person who has already dropped rāga-dveṣa?",
    "Rāmānuja grounds the absence of craving in ātman-anubhava (direct experience of the self) rather than in mere willpower. Does this imply that non-attachment is a symptom of a deeper realization rather than a practice one can decide to adopt?",
    "Madhva reads the verse primarily as a clarification of the word 'sannyāsa.' Why would Madhva's Dvaitist reading require this semantic precision — what soteriological error is being prevented?",
    "Vallabha adds the personal address 'this is what is fitting for you' (tava ucitam). What is the rhetorical and doctrinal significance of making the verse an imperative directed at Arjuna specifically, rather than a general description?",
    "Śrīdhara routes liberation through śuddha-citta → jñāna-dvārā → pramukti. Does this make jñāna (knowledge) the proximate cause of liberation even within a karma-yoga framework — and how do the six schools rank the three terms in that causal chain?",
    "Madhusūdana specifies the bondage from which one is released as antaḥkaraṇa-aśuddhi (impurity of the inner instrument). Does this locate the problem in epistemology (a dirty cognitive lens) rather than ontology (wrong metaphysics) — and does that distinction matter for practice?",
    "All six commentators agree on nirdvandva as necessary for liberation, but they diverge on what produces it: inward satisfaction (Rāmānuja), Bhagavān-niṣṭhā (Vallabha), bhagavad-arpaṇa-buddhi (Madhusūdana), or simple absence of rāga-dveṣa (Śaṅkara, Śrīdhara). Are these the same state described differently, or genuinely different paths with different terminal states?"
  ],
  "everyday_applications": {
    "advaita": "When you complete a difficult project at work, notice whether you are mentally rehearsing resentment about past obstacles or craving future recognition. The Śaṅkara application: audit the cognitive residue after each task. Neither the grudge nor the trophy-hunger belongs to the work itself. The person who can act and then release — without the sticky aftermath — is already living the renunciant's freedom inside the householder's schedule.",
    "viśiṣṭādvaita": "Rāmānuja's application is practice-based: before beginning a piece of work, spend a moment locating the ātman-satisfaction that does not depend on the work's outcome. Not a visualization technique — a genuine momentary resting in the awareness that you are the witness of the task. Craving and hatred lose their grip not by suppression but because attention has found something it already has.",
    "dvaita": "Madhva's application is relational: recognize that you are a dependent agent in every situation — that the capacity to act, the materials, the opportunity, and the outcome all belong to Hari and merely pass through you. This is not passive fatalism; it is a rigorous cognitive reset before each decision. When outcome anxiety spikes, the Dvaitist question is: 'Whose project is this actually?' The answer realigns action without paralyzing it.",
    "śuddhādvaita": "Vallabha's application is immediate and aesthetic: perform each action as if it were already an offering placed before Kṛṣṇa — not a future offering contingent on success, but the act itself as prasāda (gift of grace) in the moment of its performance. Gain and loss, praise and blame, become irrelevant not because you are suppressing preference but because the action has already found its recipient. This can be practiced with any repeatable daily action.",
    "bhakti": "Śrīdhara's application is purification as infrastructure: identify one recurring action in daily life that is contaminated by rāga (craving) or dveṣa (aversion) — a conversation you dread, a task you perform only for praise. Reroute that action consciously toward Parameśvara rather than toward the feared or craved outcome. Over time, the śuddha-citta (purified mind) that Śrīdhara describes is not a spiritual achievement but the accumulated residue of these small reroutes.",
    "advaita-bhakti": "Madhusūdana's application is two-stage: first, offer the action to Bhagavān before performing it (this is bhagavad-arpaṇa-buddhi at the moment of intention). Second, after the action, practice nityānityavastu-viveka (discrimination between what is permanent and what is transient) regarding the result. The first stage purifies the antaḥkaraṇa; the second stage lets jñāna function through the now-cleaner instrument. Neither stage requires dramatic renunciation — both are executable inside an ordinary day."
  },
  "primary_meaning": "The person who neither hates nor craves, free from opposing pulls, is a perpetual renunciant in all but name, and is easily released from bondage."
}