{
  "verse_id": "6.32",
  "mūla": {
    "devanāgarī": "आत्मौपम्येन सर्वत्र समं पश्यति यो ऽर्जुन | सुखं वा यदि वा दुःखं स योगी परमो मतः",
    "iast": "ātmaupamyena sarvatra samaṃ paśyati yo 'rjuna | sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 32",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "ātma",
      "lemma": "ātman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्म"
    },
    {
      "surface_form": "aupamyena",
      "lemma": "aupamya",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "औपम्येन"
    },
    {
      "surface_form": "sarvatra",
      "lemma": "sarvatra",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वभूतेषु समं तुल्यं पश्यति",
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        {
          "sense": "वर्तमानं पुत्रजन्मादिरूपं सुखं तन्मरणादिरूपं",
          "school": "viśiṣṭādvaita",
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          "sense": "समदर्शनः 5",
          "school": "dvaita",
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          "witnesses": [
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          ]
        },
        {
          "sense": "समं दुःखादिकं पश्यन् भवति स परमो योगी मतः",
          "school": "śuddhādvaita",
          "weight": 0.8,
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          ]
        },
        {
          "sense": "समं पश्यन् सुखमेव सर्वेषां यो वाञ्छति नतु कस्यापि दुःखं स योगी श्रेष्ठो ममाभिमत इत्यर्थः",
          "school": "bhakti",
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        },
        {
          "sense": "प्राणिजाते सुखं वा यदि वा दुःखं समं तुल्यं",
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      "surface_form": "samam",
      "lemma": "sama",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समम्"
    },
    {
      "surface_form": "paśyati",
      "lemma": "dṛś",
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          "sense": "यः अर्जुन स",
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          ]
        },
        {
          "sense": "परपुत्रजन्ममरणादिसमं स्वपुत्रजन्ममरणादिकं",
          "school": "viśiṣṭādvaita",
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          "sense": "स्वस्यानिष्टं यथा न संपादयति एवं परस्याप्यनिष्टं यो न संपादयति प्रद्वेषशून्यत्वात् एवंस्वस्येष्टं यथा संपादयति तथा परस्",
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      "surface_form": "yaḥ",
      "lemma": "yad",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यः"
    },
    {
      "surface_form": "arjuna",
      "lemma": "arjuna",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्जुन"
    },
    {
      "surface_form": "sukham",
      "lemma": "sukha",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सुखम्"
    },
    {
      "surface_form": "vā",
      "lemma": "vā",
      "grammar": "",
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      "theme_lists": [],
      "surface_devanagari": "वा"
    },
    {
      "surface_form": "yadi",
      "lemma": "yadi",
      "grammar": "",
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      "surface_devanagari": "यदि"
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      "surface_form": "vā",
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      "surface_form": "duḥkham",
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      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुःखम्"
    },
    {
      "surface_form": "sa",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
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      "theme_lists": [],
      "surface_devanagari": "स"
    },
    {
      "surface_form": "yogī",
      "lemma": "yogin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "परमः उत्कृष्टः मतः अभिप्रेतः सर्वयोगिनां मध्ये",
          "school": "advaita",
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        },
        {
          "sense": "परमयोगकाष्ठं गतो मतः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "परमो मत इत्याह आत्मौपम्येनेति",
          "school": "śuddhādvaita",
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        {
          "sense": "श्रेष्ठो ममाभिमत इत्यर्थः",
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        },
        {
          "sense": "देहपाते कैवल्यभागित्वाद्देहसद्भावपर्यन्तं",
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        }
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      "surface_devanagari": "योगी"
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    {
      "surface_form": "paramaḥ",
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      "theme_lists": [],
      "surface_devanagari": "परमः"
    },
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      "surface_form": "mataḥ",
      "lemma": "√man",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मतः"
    }
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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_6.32",
        "anandgiri_6.32"
      ],
      "score": 0.5,
      "english_rendering": "The yogin who perceives through ātmaupamya (analogy of the self) that what is agreeable (anukūla) to oneself is equally agreeable to all sentient beings, and what is disagreeable (pratikūla) to oneself is equally disagreeable to all — such a one acts without harming any creature (ahiṃsaka). This equanimous perception is not mere sentiment but the hallmark of samyag-darśana (right vision): seeing the single ātman reflected in all appearances. Among all yogins, the one established in this non-injurious vision of identity is declared supreme (parama).",
      "divergence_note": "Śaṅkara: 'na kasyacit pratikūlam ācarati ahiṃsaka ity arthaḥ' — the ethical entailment of ātmaupamya is non-injury; the vision of sameness is samyag-darśana itself."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.32",
        "vedantadeshika_6.32"
      ],
      "score": 0.5,
      "english_rendering": "When individual selves (ātmānaḥ) are recognised as qualitatively identical in their unconditioned knowing-nature (asaṃkucita-jñāna-ekākāratā), the yogin perceives joy at a son's birth and grief at a son's death as equally unrelated to the true self — one's own as much as another's. This asambandha-sāmya (equality of non-relation) dissolves the partiality that inflates one's own pleasure and minimises another's pain. Such a yogin has reached the apex of yoga-practice (parama-yoga-kāṣṭha).",
      "divergence_note": "Rāmānuja: 'para-putra-janma-maraṇādi-samaṃ sva-putra-janma-maraṇādi' — the model is structural equality of non-ownership, not undifferentiated monism."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.32",
        "jayatirtha_6.32"
      ],
      "score": 0.5,
      "english_rendering": "Madhva glosses the verse with a single move: *sāmyaṃ prakārāntareṇa vyācaṣṭe ātmaupamyeneti* — he reads *ātmaupamya* (comparison with oneself) as delivering *sāmya* (equanimity) by a different modality than the *samadaśana* already treated at 5.29. Jayatīrtha presses the point: *sarvatra samadaśanaḥ* (5.29) could be misconstrued, as if sameness of vision meant the homogenising perception of a cow or a horse (*goṇavayādivad*), or as if it required the position of absolute oneness (*ekatvam āsthita*), which the text itself then has to explain away — *svayam eva vyākhyātam*. That advaitic reading is rejected as *anyathāvyākhyānam*, a mis-reading. Instead the verse is now glossed *bhagavadanuvartiviṣayatayā api* — the equanimity is read in terms of every object (*viṣaya*) being a follower (*anuvartin*) of the Lord. Seeing another's *sukha* (pleasure) and *duḥkha* (pain) as one sees one's own is not the dissolution of *bheda* (real distinction) between *jīva*s; it is the recognition that every *jīva*, equally *paratantra* (eternally dependent) on Hari, stands in identical subordination to His sovereign will. The *yogī paramo*, the supreme yogin, holds this vision steadily — not by collapsing the *pañca-bheda* (the five-fold real distinction), but by perceiving all *jīva*s as equally ordered to the Lord's worship.",
      "divergence_note": "The bhāṣya's *bhagavadanuvartiviṣayatayā api* is the pivot of the Dvaita reading; the fuller doctrinal expansion of *paratantra* and *pañca-bheda* is drawn from Madhva's siddhānta to unpack what Jayatīrtha's gloss implies but does not spell out sentence by sentence."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.32"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads this verse as the culminating self-description of the supreme yogin: seeing pain and pleasure everywhere through the likeness of oneself (sva-sādṛśya), such a one abides in Kṛṣṇa's own vision — for Kṛṣṇa Himself delights in and suffers with every soul that is His own (sva). This is not detachment from feeling but the fullness of prasāda, in which the divine affection that Kṛṣṇa pours upon the devotee is extended universally. The yogin is supreme because his gaze replicates the Lord's own gaze.",
      "divergence_note": "Vallabha: 'sva-sādṛśyena sarvatra samaṃ duḥkhādikaṃ paśyan bhavati sa paramo yogī mataḥ' — seeing through likeness to the self (sva-sādṛśya), not mere reasoned analogy."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.32"
      ],
      "score": 0.5,
      "english_rendering": "Among the yogins who worship Me, the one who is supremely compassionate toward all beings (sarva-bhūta-anukampī) is the best. Through ātmaupamya — knowing that as pleasure is dear to oneself and pain is unwelcome to oneself, so it is for all others — such a yogin wishes joy for every being and does not wish pain upon anyone (na tu kasyāpi duḥkhaṃ). This universal compassion-in-action (anukampā) is what earns the designation 'supreme among yogins, beloved of Me.'",
      "divergence_note": "Śrīdhara: 'sukhām eva sarveṣāṃ yo vāñchati na tu kasyāpi duḥkhaṃ sa yogī śreṣṭho mamābhimata' — active willing of others' happiness, not merely equal perception."
    },
    "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": "Madhusūdana situates this verse at the junction of tattva-jñāna (liberating knowledge) and the lived condition: the yogin who has genuine tattva-jñāna but still experiences the residue of prārabdha-karma rises from samādhi to perceive — by the analogy of the self — that the pleasure and pain of all living beings are equal in reality. Free from rāga and dveṣa (attraction and aversion), this yogin neither engineers another's harm nor withholds from engineering another's good. Such serene-minded wisdom-holders (nirvāsanatayā upaśānta-manāḥ) are the true brahma-vit, supreme among all yogins.",
      "divergence_note": "Madhusūdana: 'rāgaśūnyatvāt... praḍveṣaśūnyatvāt... sa nirvāsanatayopaśānta-manāḥ yogī brahma-vit paramaḥ' — dual absence of rāga and dveṣa, not mere cognitive equanimity."
    }
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    "meter_shift_to_next": false,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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    {
      "list": "सर्वभूतात्मभूतात्मा",
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      "other_verses_in_list": [
        "4.22",
        "5.7"
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    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
        "bg-mula",
        "bg-shankara",
        "bg-ramanuja",
        "bg-madhva",
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        "bg-vallabha",
        "bg-jayatirtha",
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    "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)",
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      {
        "date": "2026-05-03",
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  "so_what_questions": [
    "Does ātmaupamya (analogy of the self) require that I first know my own suffering clearly before I can see another's — and what does that imply for the sequence of inner work?",
    "Śaṅkara concludes that this vision entails ahiṃsā; Śrīdhara adds active wishing of another's good (anukampā) — are these the same ethical commitment or categorically different?",
    "Madhusūdana distinguishes the yogin who has tattva-jñāna but not yet mano-nāśa (mental dissolution) — what does it mean practically that a person can know truth and still suffer, and still be 'supreme'?",
    "Rāmānuja's asambandha-sāmya (equal non-relation to joy and grief) sounds like detachment; Vallabha's sva-sādṛśya sounds like feeling-with. Can a practice simultaneously cultivate both?",
    "The verse says 'paramo mataḥ' — 'considered supreme.' By whom? Kṛṣṇa's declaration raises the question of what kind of authority grants supremacy in a context where all yogins are presumably pursuing the same ultimate.",
    "If the criterion of supreme yoga is universal empathy rather than samādhi-depth or ritual perfection, what does this verse imply about the relationship between contemplative attainment and ethical life?",
    "Madhva's minimal comment leaves the most interpretive room — why might the Dvaita tradition be least invested in unpacking this verse, given that its ethics of dependent worship could provide a rich reading?"
  ],
  "everyday_applications": {
    "advaita": "Before reacting to someone who has hurt you, pause and apply the ātmaupamya (self-analogy) test: 'Would I want someone to do this to me?' Śaṅkara's point is that this is not a moral rule imposed from outside but a recognition — if the ātman is one, harm to another is structurally self-harm. Practise this as a reality-check that interrupts reactive pratikūla-ācaraṇa (acting against another's interest) not through willpower but through a moment of clear seeing.",
    "viśiṣṭādvaita": "When you catch yourself treating your child's success as more real or important than a colleague's grief, apply Rāmānuja's asambandha-sāmya — both events are equally unrelated to the true self, yours and theirs. The practical move is to notice the inflation of 'mine,' not to stop caring, but to care with the same quality of attention you would bring to a stranger's loss. Equality of relation, not absence of relation.",
    "dvaita": "In Madhva's framework, every person you encounter is equally a jīva dependent on Hari. When someone is suffering, your response is an act of worship — not because you have dissolved into them but because Hari is equally present in their predicament as in yours. This makes practical service (sevā) the everyday application: responding to another's need is not empathy as a feeling but worship as an action, offered to the Lord who equally inhabits every dependent soul.",
    "śuddhādvaita": "Vallabha's sva-sādṛśya suggests a practice of imaginative identification: when encountering another's joy or pain, ask 'How does Kṛṣṇa see this moment?' — since the supreme yogin's vision replicates the Lord's own gaze of universal affection. In daily life this translates to consciously receiving another's delight as something Kṛṣṇa also delights in, and another's grief as something Kṛṣṇa also tenderly holds. The practice is looking through the Lord's eyes, not merely calculating equal treatment.",
    "bhakti": "Śrīdhara's active anukampā (compassion-in-action) translates directly: make a habit of asking 'What would actually help this person?' rather than simply noticing their pain with equanimity. The verse's ethical benchmark is not just perceiving others' suffering as equal to your own, but actively wishing their joy (sukhām eva sarveṣāṃ vāñchati). In practice, this means converting the perception of another's pain into a concrete, if small, act of support rather than leaving it at sympathetic awareness.",
    "advaita-bhakti": "Madhusūdana's insight that rāga-śūnyatva and dveṣa-śūnyatva (absence of attraction and aversion) are both required suggests a daily audit: notice not only when you are pulled toward someone's success (rāga) but also when you quietly engineer another's difficulty (dveṣa) by withholding help you could give. The 'supreme yogin' actively provides another's good (pareṣyāṃ iṣṭaṃ saṃpādayati) not from duty but from the settled absence of contraction — a calibration to check at the end of each day."
  },
  "primary_meaning": "The yogi who sees his own joy and sorrow reflected in every living being, and measures all pleasure and pain by that same standard, Krishna calls the highest."
}