{
 "verse_id": "16.24",
 "mūla": {
  "devanāgarī": "तस्माच् छास्त्रं प्रमाणं ते कार्याकार्य-व्यवस्थितौ | ज्ञात्वा शास्त्र-विधानोक्तं कर्म कर्तुम् इहार्हसि",
  "iast": "tasmāc chāstraṃ pramāṇaṃ te kāryākārya-vyavasthitau | jñātvā śāstra-vidhānoktaṃ karma kartum ihārhasi",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 24",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "tasmāt",
   "lemma": "tasmāt",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तस्मात्"
  },
  {
   "surface_form": "śāstram",
   "lemma": "śāstra",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शास्त्रम्"
  },
  {
   "surface_form": "pramāṇam",
   "lemma": "pramāṇa",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रमाणम्"
  },
  {
   "surface_form": "te",
   "lemma": "tvad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ते"
  },
  {
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   "lemma": "kārya",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कार्य"
  },
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   "lemma": "akārya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अकार्य"
  },
  {
   "surface_form": "vyavasthitau",
   "lemma": "vyavasthiti",
   "grammar": "locative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "व्यवस्थितौ"
  },
  {
   "surface_form": "jñātvā",
   "lemma": "jñā",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "बुद्ध्वा शास्त्रविधानोक्तं विधिः विधानं शास्त्रेण विधानं शास्त्रविधानम् कुर्यात्, न कुर्यात् इत्येवंलक्षणम्, तेन उक्तं",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": "यथावद् अन्यूनातिरिक्तं विज्ञाय कर्तुं त्वं अर्हसि तद्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "इह कर्माधिकारे वर्तमानो यथाऽधिकारं कर्म कर्तुमर्हसि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "निषिद्धं वर्जयन् विहितं क्षत्रियस्य युद्धादिकर्म त्वं कर्तुमर्हसि सत्त्वशुद्धिपर्यन्तमित्यर्थः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
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   "surface_devanagari": "ज्ञात्वा"
  },
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   "surface_form": "śāstra",
   "lemma": "śāstra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शास्त्र"
  },
  {
   "surface_form": "vidhāna",
   "lemma": "vidhāna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधान"
  },
  {
   "surface_form": "uktam",
   "lemma": "√vac",
   "grammar": "accusative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उक्तम्"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "यत् तत् कर्तुम् इह अर्हसि, इह इति कर्माधिकारभूमिप्रदर्शनार्थम् इति।।इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": "अवबोधयन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "युद्धाख्यं शास्त्रविधानोक्तं स्वधर्मं कर्त्तुमर्हसि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "ज्ञात्वा इह कर्माधिकारे वर्तमानो यथाऽधिकारं कर्म कर्तुमर्हसि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "विहितं प्रतिषिद्धं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "kartum",
   "lemma": "kṛ",
   "grammar": "infinitive",
   "senses_attested_in_panel": [
    {
     "sense": "इह अर्हसि, इह इति कर्माधिकारभूमिप्रदर्शनार्थम् इति",
     "school": "advaita",
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     "witnesses": [
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    }
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   "theme_lists": [],
   "surface_devanagari": "कर्तुम्"
  },
  {
   "surface_form": "iha",
   "lemma": "iha",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इह"
  },
  {
   "surface_form": "arhasi",
   "lemma": "√arh",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्हसि"
  }
 ],
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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_16.24",
    "anandgiri_16.24"
   ],
   "score": 0.5,
   "english_rendering": "Shankara reads this verse as a functional boundary-marker for those still in the karmabhumi (the ground of action): shastram (shastra) is pramana (authority) precisely because the aspirant cannot yet trust svabhava (one's own nature) uncorrected by repeated wrong action born of desire. The verse does not exalt shastra as final — it exalts shastra as the corrective instrument appropriate to the karma-adhikara-bhumi (the domain where one holds authority to act). Knowing what shastra prescribes and forbids, one acts so that karma purifies the antahkarana (inner instrument) until jnana (knowledge) can arise — shastra is the scaffold, not the building.",
   "divergence_note": "Shankara: 'iha iti karmaadhikarabhumiprashanaartham' — 'here' marks the domain of karma-adhikara; shastra is pramana within that domain, not beyond it.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.24",
    "vedantadeshika_16.24"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads shastra not as a corrective for impure aspirants but as the luminous body of testimony that reveals Purushottama (the Supreme Person) and the karma that pleases him. The Vedas upheld by dharmashastra, itihasa and Purana together disclose both the nature of Bhagavan and the actions that constitute kainkarya (loving service) to him. Knowing the tattva (truth) and the karma precisely — neither deficient nor in excess — one becomes fit to take up exactly that action: shastra here is not bare prohibition-and-permission but an act of love from the Lord disclosing himself and the way to him.",
   "divergence_note": "Ramanuja: 'Purushottamakhyam param tattvam tatprinanarUpam tatprapyupayabhuutam cha karma avabodhayanti' — shastra reveals the Supreme Person, the action that delights him, and the means of reaching him.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_16.24",
    "jayatirtha_16.24"
   ],
   "score": 0.5,
   "english_rendering": "*Tasmāc chāstraṃ pramāṇaṃ te kāryākārya-vyavasthitau* — therefore *śāstra* (scripture) is your *pramāṇa* (valid epistemic authority) in determining what is to be done and what is to be left undone. *Jñātvā śāstra-vidhānoktaṃ karma kartum ihārhasi* — having known what the scriptural injunction prescribes, you are fit to act accordingly here.\n\nŚāstra is *pramāṇa* because Hari alone is *svatantra* (the independently real, self-sufficient). Every *jīva* (individual self) is *paratantra* (eternally dependent), incapable of determining right action from within itself. The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is not merely categorical — it is ontologically operative in every act. Action whose scope and form the *jīva* sets by private judgment alone oversteps the *bheda* (real distinction) and collapses into the asuric posture this chapter has catalogued. Vedic injunction is the formal channel through which Hari's sovereign will reaches the bound soul. Obedience to *śāstra* is therefore not legalism but *paratantra*'s proper acknowledgment: the *jīva* acting within the order Hari has disclosed. *Bhakti* (devotion) toward Hari and adherence to *śāstra-vidhāna* are not separable; the injunction structures the very acts through which ontological subordination is expressed and confirmed.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. Reading voiced directly from dvaita siddhānta primitives applied to the mūla.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.24"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha closes the chapter with a distillation: shastra-authority culminates in the single command 'act in battle, which is your svadharma (own duty), with your mind given to me.' The scripture's final meaning is not rule-compliance but reorientation of the kartri (agent) toward Krishna as the one for whom all action occurs. Vallabha's closing verse-seal distinguishes the daivi sampat (divine endowment — karma performed in seva-mode, svadharma-vritti) from the asura tendency (abandonment of svadharma for desire-driven action) — the distinction between the two that the entire sixteenth chapter has elaborated.",
   "divergence_note": "Vallabha: 'tasmaanmayi dattachittah karma yuddhakhyam shaastravidhaanoktam svadharmam karttumarhasi' — 'therefore, with mind given to me, perform the battle-action that is your svadharma as shastra prescribes.'",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.24"
   ],
   "score": 0.5,
   "english_rendering": "Shridhara holds the verse as the phala-vakhya (statement of fruit) of the entire chapter: now that the distinction between daivi and asuri sampat has been established, the practical upshot is that shruti, smriti and Purana form the unified pramana-body for determining what is karya (to be done) and akarya (not to be done). One who stands in the karma-adhikara — holding eligibility to act — should understand shastra and act according to one's adhikara (qualification). Shridhara adds the causal chain: shastra as pramana is what makes sattva-shuddhi (purity of being), samyag-jnana (right knowledge) and mukti (liberation) possible, since these are rooted in shastra-guided action.",
   "divergence_note": "Shridhara: 'tanmuulatvaat sattvashuddhisamyagjnaanamuktiinaaam' — because sattva-shuddhi, samyag-jnana and mukti are rooted in shastra-guided action.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.24"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana synthesizes both registers: the chapter's argument is that turning away from shastra (shastra-vimukhata) in favor of kama-governed action makes one unfit for all purusharthas — worldly or transcendent. Therefore shastra — defined precisely as Veda plus the smriti and Purana that depend on it, not mere personal speculation or Buddhist-style reasoning — is the single authoritative pramana for karya and akarya. For Arjuna still in the karma-adhikara-bhumi, this means: abandon the prohibited (nisiddha), perform the prescribed (vihita) — specifically the kshatriya's battle-duty — until sattva-shuddhi is achieved, the Advaita ground is prepared, and bhakti's own flame can be lit unobstructed.",
   "divergence_note": "Madhusudana: 'shastram vedatadupajivismritiPuranaadikameva bodhakam pramanam naanyat svotpreksha-buddha-vaakyadiiti' — shastra alone is pramana, not personal speculation or external reasoning-systems.",
   "commentator": "Madhusudana Sarasvati"
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
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   "preceding_question": "",
   "following_response": ""
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 },
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    "18.31"
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  },
  {
   "list": "स्थितौ",
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   "other_verses_in_list": [
    "1.14",
    "3.34"
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  }
 ],
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "bg-vallabha",
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    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
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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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    "scope": "word_by_word[].lemma",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
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 },
 "so_what_questions": [
  "When personal intuition and shastra conflict — in a moral dilemma your tradition has not explicitly addressed — which Shankara's framework would call 'kama-driven svabhava' and which it would recognize as cultivated viveka (discernment)?",
  "Ramanuja insists shastra reveals both the goal (Purushottama) and the path simultaneously: does this collapse the means-ends distinction, and what does that imply for how you approach a prescribed action you do not yet understand?",
  "If Madhva's absent commentary reflects a doctrinal emphasis on complete jiva-dependence, what would change in daily practice if every action were framed as Hari's action flowing through you rather than your action offered to Hari?",
  "Vallabha's seal redirects all shastra-authority to 'with mind given to me': what is the minimum viable inward reorientation that converts rule-following into seva (loving service), and how would you know the difference from the inside?",
  "Shridhara's chain — shastra guides action, action purifies sattva, purified sattva enables samyag-jnana, jnana enables mukti — implies liberation has a trackable causal structure. Where in that chain are you currently, and what does the next step look like concretely?",
  "Madhusudana specifically excludes 'svotpreksha' (personal speculation) and 'buddha-vaakya' (external-system reasoning) as pramana: in a pluralist world where multiple wisdom-traditions make competing claims, how do you apply this exclusion without intellectual self-enclosure?",
  "This verse is the closing seal of the chapter on divine and demonic endowments: does treating shastra as authority feel like belonging to the daivi sampat or like an external imposition — and what does your answer reveal about where you actually stand?"
 ],
 "everyday_applications": {
  "advaita": "When you catch yourself rationalizing an action you already want to take — framing desire as intuition or 'inner knowing' — treat the relevant shastra (your lineage's tested guidance) as the corrective instrument. This is not submission to rule; it is Shankara's antahkarana-purification in practical form: let the external standard interrupt the desire-loop until your inner instrument is calibrated enough to be trusted.",
  "vishishtadvaita": "Before beginning a significant undertaking, ask both what Ramanuja's dual question demands: 'What does this action say about the nature of the one I serve?' and 'Does this action please Bhagavan?' Ramanuja's point is that these two questions are inseparable — right knowledge of the goal and right action toward the goal are revealed together. Use a single moment of deliberate inquiry before acting rather than afterward.",
  "dvaita": "Cultivate the practice of acknowledging dependence at the start of the working day — not as a liturgical form but as a metaphysical statement: 'I am paratantra (dependent), my decisions today are not finally mine.' In Madhva's frame this is not self-diminishment but ontological accuracy. Notice how this reframing changes the quality of decisions you make when no one is watching.",
  "shuddhadvaita": "Identify one recurring duty you perform correctly but joylessly — a work obligation, a relational responsibility, a daily discipline. Vallabha's application is precise: add 'datta-chitta' (mind-given) as a single interior gesture before performing it. The action does not change; the kartri (agent) does. Track over two weeks whether the quality of the action itself shifts.",
  "bhakti": "Use Shridhara's causal chain as a diagnostic: map backward from where you feel spiritually stalled to its probable cause. If samyag-jnana (right understanding) feels absent, trace it to sattva-shuddhi (purity of being). If sattva-shuddhi is elusive, identify one shastra-prescribed action you are currently avoiding or one shastra-prohibited action you are currently rationalizing. Address that specific bottleneck, not the stalling itself.",
  "advaita-bhakti": "Madhusudana's practical instruction is surgical: identify one nisiddha (prohibited) action you are still carrying and one vihita (prescribed) action appropriate to your actual adhikara that you are postponing. Remove the first; begin the second. This is not moralism — it is Madhusudana's precise sequence: sattva-shuddhi first, Advaita-jnana second, bhakti's unobstructed flame third. The sequence cannot be reversed."
 },
 "primary_meaning": "Let scripture be your guide on what to do and what to leave undone; knowing what it prescribes, act accordingly."
}