{
  "verse_id": "12.11",
  "mūla": {
    "devanāgarī": "अथैतद् अप्य् अशक्तो ऽसि कर्तुं मद्-योगम् आश्रितः | सर्व-कर्म-फल-त्यागं ततः कुरु यतात्मवान्",
    "iast": "athaitad apy aśakto 'si kartuṃ mad-yogam āśritaḥ | sarva-karma-phala-tyāgaṃ tataḥ kuru yatātmavān",
    "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 11",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "athā",
      "lemma": "atha",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अथा"
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    {
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एतत्"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "aśaktaḥ",
      "lemma": "aśakta",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अशक्तः"
    },
    {
      "surface_form": "asi",
      "lemma": "√as",
      "grammar": "present indicative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असि"
    },
    {
      "surface_form": "kartum",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्तुम्"
    },
    {
      "surface_form": "mad",
      "lemma": "mad",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मद्"
    },
    {
      "surface_form": "yogam",
      "lemma": "yoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगम्"
    },
    {
      "surface_form": "āśritaḥ",
      "lemma": "√āśri",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "मयि क्रियमाणानि कर्माणि संन्यस्य",
          "school": "advaita",
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            "shankara"
          ]
        }
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      "theme_lists": [],
      "surface_devanagari": "आश्रितः"
    },
    {
      "surface_form": "sarva",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "karma",
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      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "phala",
      "lemma": "phala",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "फल"
    },
    {
      "surface_form": "tyāgam",
      "lemma": "tyāga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्यागम्"
    },
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      "theme_lists": [],
      "surface_devanagari": "ततस्"
    },
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      "surface_form": "kuru",
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        {
          "sense": "। मत्प्रियत्वेन मदेकप्राप्यताबुद्धिः हि प्रक्षीणाशेषपापस्य एव जायते यतात्मवान् यतमनस्कः। ततः अनभिसंहितफलेन मदाराधनरूपेण",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
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            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "। एतदुक्तं भवति -- ईश्वराज्ञया परमाचार्योपदिष्टशरणमार्गतः यथाशक्ति स्वधर्माचरणं फलादित्यागपूर्वकं सुखावहमिति मयि भारमारो",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "फलाभिसन्धिं त्यजेत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
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      "surface_devanagari": "कुरु"
    },
    {
      "surface_form": "yata",
      "lemma": "√yam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत"
    },
    {
      "surface_form": "ātmavān",
      "lemma": "ātmavat",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मवान्"
    }
  ],
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      "verse": "18.2",
      "type": "long-distance thematic echo",
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      "verse": "18.57",
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      "verse": "11.55",
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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_12.11",
        "anandgiri_12.11"
      ],
      "score": 0.5,
      "english_rendering": "If you cannot yet perform all actions as dedicated to Me, then take refuge in 'mad-yoga' (my-discipline) — the practice of renouncing the fruits of every action while maintaining a controlled mind. Shankara reads 'mad-yoga' as 'sannyasa of all actions into Me', not devotional absorption but the preparatory discipline of nishkama-karma that clears the field for jnana. The renunciant who surrenders every fruit with 'yata-atman' (self-restrained mind) is being prepared, verse by verse, for the knowledge that alone liberates.",
      "divergence_note": "Shankara: 'mad-yogam — actions performed with Me as their locus, surrendering them, that performance is mad-yoga; taking refuge in that, with controlled mind, relinquish the fruit of every action' — the telos is jnana, karma-phala-tyaga is its proximate gate."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_12.11",
        "vedantadeshika_12.11"
      ],
      "score": 0.5,
      "english_rendering": "If even the direct bhakti-yoga inflected by meditation on My qualities is beyond your present capacity, then take refuge in the 'akshara-yoga' (imperishable-discipline) of the prior six chapters — self-knowledge as antecedent — and from there practice renunciation of every fruit as 'mad-aradhana' (worship-of-Me) in form. Ramanuja is careful: 'yata-atman' means 'restrained mind', but the mechanism is that action-without-fruit-expectation, faithfully performed, purges accumulated sin and makes the soul ready to perceive that its sole nature is 'mac-cheshata' (being-My-remainder), at which point para-bhakti arises spontaneously. The descending ladder — bhakti, then akshara-yoga, then nishkama-karma — is a ladder of grace, not of rejection.",
      "divergence_note": "Ramanuja: 'taking refuge in akshara-yoga as means, practice sarva-karma-phala-tyaga — for the sense that I alone am to be attained, as My beloved, arises only in one whose sins are fully exhausted; with purified obstruction removed, para-bhakti arises of itself' — citing BG 18.54."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_12.11",
        "jayatirtha_12.11"
      ],
      "score": 0.5,
      "english_rendering": "Where even *mad-yoga* (meditative practice fixed on Hari) exceeds the *jīva*'s present capacity, Kṛṣṇa prescribes *sarva-karma-phala-tyāga* (relinquishment of the fruits of all action) as the accessible station — *athaitad apy aśakto 'si kartuṃ mad-yogam āśritaḥ | sarva-karma-phala-tyāgaṃ tataḥ kuru yatātmavān*. The descending sequence — direct *bhakti*, then *abhyāsa*, then *mat-karmakṛt*, and now *phala-tyāga* — maps the graduated accessibility of approaches to Hari, each rung preserving the *paratantra* (eternally dependent) status of the *jīva* relative to *svatantra* (the independently real, self-sufficient) Hari. No fruit of action belongs to the *jīva* by its own right; *phala* accrues only by Hari's dispensation, and *pañca-bheda* (the five-fold real distinction) between Lord and *jīva* is never dissolved in this relinquishment. *Yatātmavān* — the self-restrained *jīva* — names one who has ceased asserting independent agency and whose very effort is an acknowledgment of *paratantrya* (radical dependence). *Phala-tyāga* at this level is not mere non-attachment in the Śāṅkara sense; it is a positive *bheda*-affirming act: offering what was never one's own back to its sovereign owner. Hari, as *taratamya* (graded ontological hierarchy) demands, honors this admission with grace proportionate to the *jīva*'s station in the hierarchy.",
      "divergence_note": "No commentary by Madhva or Jayatīrtha on BG 12.11 is extant; the reading is voiced from Dvaita *siddhānta* directly off the mūla.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_12.11"
      ],
      "score": 0.5,
      "english_rendering": "If you cannot act in full 'mad-yoga' (My-relational-discipline) of the master-and-servant bond, then at minimum perform your 'svadharma' (own-duty) as instructed by the supreme preceptor on the 'sharana-marga' (refuge-path), surrendering every fruit beforehand and placing the entire burden on Me. Vallabha's bhashya makes explicit that 'other knowledge-paths and yoga-duties are to be abandoned' in favor of 'mad-ashraya' (refuge-in-Me) — this verse is a concession to present incapacity, but the concession itself points toward full 'kritarthatva' (fulfillment-in-Me). The householder or devotee who cannot sustain unbroken bhakti still has access to Krsna's grace through this surrendered action.",
      "divergence_note": "Vallabha: 'by the Lord's command, via the path of refuge taught by the supreme acharya, perform your duty to the extent of capacity, surrendering fruit — placing the burden on Me, abandoning other knowledge and yoga paths, in My refuge alone is fulfillment.'"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_12.11"
      ],
      "score": 0.5,
      "english_rendering": "For the one utterly incapable of sustained 'mad-dharma-parinishtha' (complete-devotional-establishment), Sridhara prescribes taking refuge in 'mad-eka-sharanatva' (Me-alone-as-refuge) and then renouncing, with a restrained mind, the fruits of all obligatory actions — the daily 'agnihotra' (fire-ritual), seasonal rites, and everything visible or invisible in the ritual spectrum. The sense, Sridhara explains, is: 'actions must be performed as per the Lord's command, to the extent of capacity; but the fruit — whether visible or invisible — is the Lord's alone; placing that burden on Me, relinquishing attachment to result, you will be fulfilled through My grace.' The bhakti here is structural surrender, not rapture.",
      "divergence_note": "Sridhara: 'renounce with restrained mind the fruits of all necessary actions from agnihotra onward — visible and invisible — placing the burden on Me the Lord, and abandoning fruit-attachment, you will become fulfilled through My grace.'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_12.11"
      ],
      "score": 0.5,
      "english_rendering": "When the mind is dragged outward by external objects and even 'mat-karma-paratva' (supreme-action-for-Me) proves impossible, Madhusudana directs: take refuge in 'mad-eka-sharanatva' — which he glosses as 'sarva-karma-samarpana' (surrender-of-all-actions to Me), that being the very content of 'mad-yoga' — and then, as a 'yata-atman' (one with all senses restrained) who also possesses 'viveka' (discrimination), relinquish every 'phala-abhisandhi' (fruit-intention). The dual qualification — senses restrained AND viveka present — is Madhusudana's signature: the Advaita-disciplined intellect and the bhakti-oriented heart are both required; neither alone suffices at this descent-rung of the ladder.",
      "divergence_note": "Madhusudana: 'yata-atman — one with all senses restrained; atma-van — one possessing viveka; taking refuge in mad-yoga, i.e. sarva-karma-samarpana in Me, abandon fruit-intention' — the gloss of mad-yoga as total-surrender fuses jnana-discipline with bhakti-orientation."
    },
    "vishishtadvaita": {
      "score": 0.5
    },
    "shuddhadvaita": {
      "score": 0.5
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Tāta",
      "preceding_question": "",
      "following_response": ""
    }
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  "theme_list_memberships": [
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      "list": "कर्मयोग",
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      "other_verses_in_list": [
        "2.53",
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        "3.28",
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        "5.3",
        "5.5",
        "6.5"
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    },
    {
      "list": "त्याग",
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    {
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        "11.8"
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    {
      "list": "सङ्गवर्जितः",
      "role": "supporting",
      "other_verses_in_list": [
        "11.55",
        "12.6"
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    },
    {
      "list": "सर्वकर्म",
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      "other_verses_in_list": [
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        "18.13",
        "18.56",
        "18.57"
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    },
    {
      "list": "सर्वकर्मफलत्याग",
      "role": "supporting",
      "other_verses_in_list": [
        "18.2"
      ]
    },
    {
      "list": "सात्त्विक",
      "role": "supporting",
      "other_verses_in_list": [
        "7.12",
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        "18.37"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
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      "h": 0.0,
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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",
        "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": [
          "asi: as -> √as",
          "āśritaḥ: āśri -> √āśri",
          "yata: yam -> √yam"
        ]
      }
    ]
  },
  "so_what_questions": [
    "The verse presents a descending ladder of practice — what does it reveal about how Krishna thinks about human capacity and the ethics of meeting people where they are rather than where they should be?",
    "Shankara and Ramanuja read 'mad-yoga' completely differently (nishkama-karma as jnana-preparation vs. akshara-yoga as bhakti-antecedent) — what does that divergence tell us about how the same verse can be a different door depending on which house you are already standing in?",
    "Renunciation of fruit ('sarva-karma-phala-tyaga') is described as the most accessible practice — why might the tradition place fruit-renunciation as the entry-level rung rather than, say, simplified meditation or reduced ritual?",
    "Madhusudana requires both 'yata-atman' (sense-restraint) and 'viveka' (discrimination) together — is that actually more demanding than the rungs above it, or is the verse making a different point about what 'accessible' means?",
    "The Dvaita reading frames phala-tyaga as a structural admission of the jiva's radical dependence — how does that change the emotional register of the practice from 'I am renouncing' to 'I am acknowledging I never owned it'?",
    "Vallabha explicitly says 'abandon other knowledge-paths and yoga-duties' in favor of sharana-marga — how does that instruction sit alongside the verse's apparent intent as a fallback for those who cannot manage higher practices?",
    "Across all six schools the verse is read as a concession or descent — yet Krishna presents it as positive instruction. Is there a reading where phala-tyaga at 12.11 is not a consolation prize but the whole point?"
  ],
  "everyday_applications": {
    "advaita": "When you cannot maintain the orientation of 'every action as study or inquiry', at minimum complete your professional and family obligations without tracking what return they generate for you personally. The restrained-mind condition ('yata-atman') means: do not skip the work, do not inflate the expectation — that gap between action and hoped-for outcome is where the knot loosens.",
    "vishishtadvaita": "In a week when sustained devotional practice feels dry or absent, continue showing up for your duties — parenting, work, community — but mentally dedicate the outcome to Bhagavan before starting. Ramanuja's point is that this is not a lesser practice: it is the purification mechanism that eventually restores the capacity for richer devotion. Do the work; release the report card.",
    "dvaita": "When a project outcome is entirely outside your control — a job decision, a medical result, a relationship repair — recognize that the fruit was never yours to begin with. Hari is the independent sovereign; your role is complete effort plus structural non-attachment. That recognition is not resignation; it is the correct account of how agency actually works for a dependent being.",
    "shuddhadvaita": "On days when Krsna-smarana (remembrance-of-Krsna) is sparse, Vallabha's instruction is practical: before beginning any significant task, verbally or mentally place the result in Krsna's hands as a formal act, then work without tracking the scoreboard. The 'burden on Me' is not metaphor — it is a daily transaction that keeps the Pushti-marga householder functional without requiring continuous ecstatic states.",
    "bhakti": "Sridhara's version is the most institutional: fulfill your obligatory duties — work commitments, family rites, community obligations — with full effort, but treat the outcome as the Lord's domain. The fruit-surrender is not about indifference to results; it is about correctly locating who owns them. The practical shift is from 'I need this to work out' to 'I have done what was asked of me.'",
    "advaita-bhakti": "Madhusudana's dual requirement — senses restrained AND discriminative intellect active — translates practically as: before undertaking any significant action, briefly check that you are not acting from compulsion (sense-pull) or from confused stakes (unclear about what matters). Those two checks together constitute 'yata-atman plus viveka'. You do not need a perfect meditative state; you need those two gates cleared before you begin."
  },
  "primary_meaning": "If even that is beyond you, take refuge in Me and surrender the fruits of every action, keeping your mind restrained."
}