{
 "verse_id": "16.23",
 "mūla": {
  "devanāgarī": "यः शास्त्र-विधिम् उत्सृज्य वर्तते काम-कारतः | न स सिद्धिम् अवाप्नोति न सुखं न परां गतिम्",
  "iast": "yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ | na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 23",
  "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": "śāstra",
   "lemma": "śāstra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शास्त्र"
  },
  {
   "surface_form": "vidhim",
   "lemma": "vidhi",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधिम्"
  },
  {
   "surface_form": "utsṛjya",
   "lemma": "utsṛj",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "त्यक्त्वा वर्तते कामकारतः कामप्रयुक्तः सन्, न सः सिद्धिं पुरुषार्थयोग्यताम् अवाप्नोति, न",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "यः कामकारतो वर्तते स्वच्छन्दानुगणमार्गेण वर्तते, न स सिद्धिम् अवाप्नोति, न काम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "उत्सृज्य"
  },
  {
   "surface_form": "vartate",
   "lemma": "√vṛt",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "कामकारतः कामप्रयुक्तः सन्, न सः सिद्धिं पुरुषार्थयोग्यताम् अवाप्नोति, न",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स्वच्छन्दानुगणमार्गेण वर्तते, न स सिद्धिम् अवाप्नोति, न काम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "स सिद्धिं तत्त्वज्ञानं न प्राप्नोति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "विहितमपि नाचरति निषिद्धमप्याचरति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "वर्तते"
  },
  {
   "surface_form": "kāma",
   "lemma": "kāma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काम"
  },
  {
   "surface_form": "kārataḥ",
   "lemma": "kāra",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कारतः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "siddhim",
   "lemma": "siddhi",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अवाप्नोति, न काम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सिद्धिम्"
  },
  {
   "surface_form": "avāpnoti",
   "lemma": "√avāp",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", न अपि अस्मिन् लोके सुखं न अपि परां प्रकृष्टां गतिं स्वर्गं मोक्षं वा।।",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", न काम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अवाप्नोति"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "sukham",
   "lemma": "sukha",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुखम्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "parām",
   "lemma": "para",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पराम्"
  },
  {
   "surface_form": "gatim",
   "lemma": "gati",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "कुतः परां गतिं प्राप्नोति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गतिम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "6.1",
   "type": "shared-vocabulary echo",
   "score": 0.8962,
   "feature_breakdown": {
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  {
   "verse": "5.23",
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   "verse": "5.3",
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   }
  },
  {
   "verse": "2.57",
   "type": "shared-vocabulary echo",
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   "feature_breakdown": {
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   "verse": "2.70",
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   "verse": "4.22",
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   "verse": "13.28",
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   }
  },
  {
   "verse": "18.17",
   "type": "semantic neighbor",
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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_16.23",
    "anandgiri_16.23"
   ],
   "score": 0.5,
   "english_rendering": "One who abandons the injunction of shastra (scripture — the Veda's vidhi-nishedha, the prescriptive-prohibitive apparatus that produces knowledge of what is to be done and not done) and acts from kama-karata (desire-driven self-will) forfeits siddhi — fitness for the highest purushartha. Shankara specifies a triple privation: no siddhi (purushartha-yogyata, the inner qualification for liberation), no sukha even in this world, and no para gati — whether svarga or moksha. The argument is strict: shastric discipline is the sole means of producing the antahkarana-shuddhi without which jnana cannot arise; its abandonment is therefore not ethical laxity but epistemological self-destruction.",
   "divergence_note": "Shankara: 'na sah siddhim purushartha-yogyatam avapnoti; na api asmin loke sukham; na api param prakristam gatim svargam moksham va' — the three negations are sequential rungs, each foreclosing the next."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.23",
    "vedantadeshika_16.23"
   ],
   "score": 0.5,
   "english_rendering": "Shastra here is Veda — explicitly glossed by Ramanuja as 'mad-anushasanam', the Lord's own disciplinary command. One who abandons it and follows svacchanda-anugama-marga (the path of self-chosen inclination) receives no amsushmikim siddhi (other-worldly attainment), no aihikam sukha (this-worldly happiness), and no para gati. Ramanuja's distinctive move is the identification of Vedic vidhi with Bhagavan's personal ordinance: to discard shastra is to refuse the Lord's own address, not merely to break an abstract rule. The triple deprivation thus mirrors a relational failure — one has turned away from Bhagavan's sustaining guidance and cannot reach Him.",
   "divergence_note": "Ramanuja: 'vedam mad-anushasanam utsrijya yah kamakartah svacchanda-anugana-margena vartate — na kam api amushmikam siddhim avapnoti; na saukhyam aihikam api; na ca param gatim.'"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.23",
    "jayatirtha_16.23"
   ],
   "score": 0.5,
   "english_rendering": "*Śāstra-vidhi* (the binding scriptural ordinance) is Hari's own will made accessible to the *paratantra* *jīva* (eternally dependent individual self). The one who, driven by *kāma-kārataḥ* (self-willed desire, acting from one's own impulse alone), abandons that ordinance — *utsṛjya* — has severed the very conduit through which *svatantra* (the independently real, self-sufficient) Hari extends *prasāda* downward through the *taratamya* (graded ontological hierarchy). The triple privation the verse names is not arbitrary: *siddhi* (spiritual accomplishment), *sukha* (genuine happiness), and *parā gatiḥ* (the highest destination) are each wholly dependent on Hari's will, and none accrues to the *jīva* through its own autonomous exertion. The *pañca-bheda* (the five-fold real distinction) between Lord, *jīva*, and matter is not dissolved by transgression — the *jīva* remains what it is — but *bhakti* as ontological subordination to Hari requires the *śāstra* as its outer form; without that form, the *jīva* wanders, dependent still, yet cut off from the source of all three goods it seeks.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya extant for this verse. Reading reconstructed from Madhva's consistent dvaita siddhānta: śāstra-vidhi is Hari's ordinance binding on all paratantra jīvas, and its transgression through kāma-kārata interrupts the prasāda-channel established across BG 3.35 and 16.1–3.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.23"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha frames the verse as a prerequisite argument: renunciation of kama and other daivi-sampat qualities is impossible without adhering to shastra-uktam sva-dharma-acharanam (the practice of one's own dharma as shastra ordains it). His gloss carries an unusual theological anchor: 'sarve brahma-adayah tu avayavah Purushottamasya' — all beings from Brahma downward are limbs of Purushottama, and Hari has eternally ordained deva-yajana. One who abandons this — acting from ashastriya-svacchanda-shraddha (faith that is self-willed and outside shastra) — attains neither tattva-jnana nor any amushmikam siddhi, neither aihikam sukha nor para gati. The Pushti-marga accent is on the Lord's own shasana as the form of grace; bypassing it is bypassing Krsna's lila-prasada itself.",
   "divergence_note": "Vallabha: 'sarve brahma-adayah tu avayavah Purushottamasya iti ajnaya deva-yajanam Harina sada uktam iti shastra-vidhim utsrijya kama-karatah ashastriya-svacchanda-shraddhatah vartate — na ca siddhim kam api tattva-jnana-apti-rupam...avapnoti.'"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.23"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara gives the tightest mapping: shastra-vidhi = veda-vihitam dharmam, and the one who abandons it and acts as he pleases (yathechham) fails to obtain siddhi glossed as tattva-jnanam, sukha glossed as upashamam (inner quiet), and para gati as muktim. The triple privation is thus mapped onto three distinct registers of the spiritual economy — knowledge, affective peace, and ultimate release. Sridhara's voice is balanced and cumulative: each deprivation is irreducibly its own loss, not merely a logical consequence of the preceding one. The verse functions as a precise diagnostic of the three registers that kama-driven action destroys.",
   "divergence_note": "Sridhara: 'shastra-vidhim veda-vihitam dharmam utsrijya yah kamakartah yathiccham vartate sah siddhim tattva-jnanam na prapnoti; na ca sukham upashamam; na ca param gatim muktim prapnoti.'"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.23"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana opens with an epistemological claim: shubha-acharana (good action) and ashubha-acharana (bad action) are both shastra-ekagamya — knowable only through shastra, since the apurva-artha (the result that exceeds present perception) is precisely what shastra alone reveals. One who abandons shastra-vidhi — which he expands to include not only Vedic vidhi-nishedha but also the Brahma-pratipادakam shastra (Upanishads, which disclose Brahman) — acts by sveccha-matren (mere self-will alone), neither performs what is enjoined nor avoids what is prohibited. Such a person fails to obtain samsiddhi defined as antahkarana-shuddhi (purification of the inner faculty), without which even karma performed is fruitless; and fails also at aihika sukha and at para gati whether svarga or moksha. The synthesis lies in the double scope of 'shastra-vidhi': it covers both the karmic injunction-track and the jnana-revelation-track — deserting it destroys both bhakti's purifying discipline and Advaita's cognitive access.",
   "divergence_note": "Madhusudana: 'ashreyo-acharanasya shreyo-acharanasya na shastram eva nimittam tayor shastra-eika-gamyatvat... kama-karatah sveccha-matrena vartate... samsiddhim purushartha-prapti-yogyam antahkarana-shuddhim karmani kurvan api na apnoti.'"
  },
  "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": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "सिद्ध",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "2.48",
    "3.20",
    "4.12",
    "4.22",
    "4.38",
    "6.37",
    "6.43",
    "6.45",
    "7.3",
    "8.15",
    "10.26",
    "11.21",
    "11.22",
    "11.36",
    "12.10",
    "14.1",
    "16.14",
    "18.13",
    "18.45",
    "18.46",
    "18.49",
    "18.50"
   ]
  }
 ],
 "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": [
     "vartate: vṛt -> √vṛt",
     "avāpnoti: avāp -> √avāp"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.958016Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 7,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   }
  ]
 },
 "so_what_questions": [
  "If shastra-vidhi is the sole means of obtaining tattva-jnana, what happens to the sincere seeker who inherits no living shastra tradition — does the verse diagnose a structural deprivation or only a volitional transgression?",
  "Shankara and Madhusudana both read 'para gati' as including moksha; does this mean that jnana itself is foreclosed by shastra-abandonment, or only its preparatory conditions?",
  "Ramanuja identifies shastra with 'mad-anushasanam' — the Lord's personal command. What is the theological difference between transgressing an abstract law and refusing a person's address?",
  "Sridhara maps sukha to upashama (inner quiet) rather than to pleasure. Does the verse then say that kama-driven action is structurally incompatible with peace, even before any question of liberation arises?",
  "Vallabha's anchor — that all beings are avayava of Purushottama — implies that shastra-transgression is not merely imprudent but ontologically self-mutilating. How does this change the phenomenology of the triple privation?",
  "The verse is placed in the asuri-sampat chapter (16). Is shastra-abandonment being described as a cause of asuric disposition, or as its symptom — and do the schools agree on the causal direction?",
  "If the verse forecloses siddhi, sukha, and para gati simultaneously, can partial compliance with shastra yield partial access to any of the three, or is the logic all-or-nothing?"
 ],
 "everyday_applications": {
  "advaita": "When you override a discipline (a committed practice, a teacher's instruction, an established schedule) because you 'feel like it today,' you are not exercising freedom — you are blocking the antahkarana-shuddhi that makes any insight possible. The cost is not punishment; it is the foreclosure of the very instrument through which clarity arises.",
  "vishishtadvaita": "In a professional or relational context, the guidelines and commitments you have accepted from those you serve are not bureaucratic constraints — they are the Lord's address arriving through the structure of relationship. Dismissing them for personal preference is not self-expression; it is refusal of the care being extended to you.",
  "dvaita": "Every legitimate craft, profession, or care-work has a received discipline — a shastric structure built by those who came before. Acting from self-will rather than from that inherited discipline does not liberate you; it cuts you off from the accumulated grace that makes mastery possible.",
  "shuddhadvaita": "Krsna's grace in Pushti-marga arrives through the specific forms Krsna has ordained — the seva-krama, the liturgical order. Improvising your own devotional form because it 'feels more authentic' bypasses the very channel through which Krsna chooses to give himself. Authenticity here means fidelity to the ordained form, not innovation.",
  "bhakti": "The triple loss Sridhara identifies — knowledge, inner quiet, liberation — maps onto three registers you can observe in daily life: a person who consistently acts from impulse rather than reflective discipline tends to understand less over time, feels more agitated not less, and drifts further from what they most deeply want. The verse is a phenomenological description, not only a prescription.",
  "advaita-bhakti": "Madhusudana's double scope of shastra — both the injunction-track and the Brahman-revelation-track — suggests that abandoning rigorous study (the Upanishadic shastra) and abandoning ethical discipline (the vidhi-nishedha shastra) are the same failure at different registers. The person who says 'I am spiritual but not religious' may be abandoning both simultaneously: the purifying discipline and the cognitive access to what is real."
 },
 "primary_meaning": "Whoever discards the rule of scripture and lives by desire alone gains no fulfillment, no happiness, and no highest destination."
}