{
 "verse_id": "17.25",
 "mūla": {
  "devanāgarī": "तद् इत्य् अनभिसंधाय फलं यज्ञ-तपः-क्रियाः | दान-क्रियाश् च विविधाः क्रियन्ते मोक्ष-काङ्क्षिभिः",
  "iast": "tad ity anabhisaṃdhāya phalaṃ yajña-tapaḥ-kriyāḥ | dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 25",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "an",
   "lemma": "an",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्"
  },
  {
   "surface_form": "abhisaṃdhāya",
   "lemma": "abhisaṃdhā",
   "grammar": "conv",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभिसंधाय"
  },
  {
   "surface_form": "phalam",
   "lemma": "phala",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फलम्"
  },
  {
   "surface_form": "yajña",
   "lemma": "yajña",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यज्ञ"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "kriyāḥ",
   "lemma": "kriyā",
   "grammar": "nominative feminine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "क्रियन्ते अतश्चित्तशोधनद्वारेण फलसंकल्पत्याजनेन मुमुक्षुत्वसंपादकत्वात्तच्छब्दनिर्देशः प्रशस्त इत्यर्थः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्रियाः"
  },
  {
   "surface_form": "dāna",
   "lemma": "dāna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दान"
  },
  {
   "surface_form": "kriyāḥ",
   "lemma": "kriyā",
   "grammar": "nominative feminine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "क्रियन्ते अतश्चित्तशोधनद्वारेण फलसंकल्पत्याजनेन मुमुक्षुत्वसंपादकत्वात्तच्छब्दनिर्देशः प्रशस्त इत्यर्थः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्रियाः"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "vividhāḥ",
   "lemma": "vividha",
   "grammar": "nominative feminine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "क्षेत्रहिरण्यप्रदानादिलक्षणाः क्रियन्ते निर्वर्त्यन्ते मोक्षकाङ्क्षिभिः मोक्षार्थिभिः मुमुक्षुभिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विविधाः"
  },
  {
   "surface_form": "kriyante",
   "lemma": "√kṛ",
   "grammar": "present indicative pass 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "निर्वर्त्यन्ते मोक्षकाङ्क्षिभिः मोक्षार्थिभिः मुमुक्षुभिः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", ताः ब्रह्मप्राप्तिसाधनतया ब्रह्मवाचिना",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "मोक्षकाङ्क्षिभिरेव",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "अतश्चित्तशोधनद्वारेण फलसंकल्पत्याजनेन मुमुक्षुत्वसंपादकत्वात्तच्छब्दनिर्देशः प्रशस्त इत्यर्थः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "तस्मादतिप्रशस्तमेतत्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्रियन्ते"
  },
  {
   "surface_form": "mokṣa",
   "lemma": "mokṣa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मोक्ष"
  },
  {
   "surface_form": "kāṅkṣibhiḥ",
   "lemma": "kāṅkṣin",
   "grammar": "instrumental masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काङ्क्षिभिः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "17.24",
   "type": "next-verse continuation",
   "score": 0.9189,
   "feature_breakdown": {
    "cosine": 0.8589,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 14.527,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "18.5",
   "type": "lemma-family resonance",
   "score": 0.9137,
   "feature_breakdown": {
    "cosine": 0.8537,
    "theme_graph": 0.0,
    "vocative": 0.0,
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    "lemma_overlap": 14.4329,
    "stem_prefix": 6.0
   }
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  {
   "verse": "8.28",
   "type": "lemma-family resonance",
   "score": 0.907,
   "feature_breakdown": {
    "cosine": 0.847,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 16.0231,
    "stem_prefix": 6.0
   }
  },
  {
   "verse": "2.43",
   "type": "long-distance thematic echo",
   "score": 0.9004,
   "feature_breakdown": {
    "cosine": 0.8604,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.637,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.9",
   "type": "lemma-family resonance",
   "score": 0.8969,
   "feature_breakdown": {
    "cosine": 0.8569,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.4834,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "13.9",
   "type": "lemma-family resonance",
   "score": 0.8928,
   "feature_breakdown": {
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    "theme_graph": 0.0,
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    "lemma_overlap": 12.0425,
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  },
  {
   "verse": "17.12",
   "type": "lemma-family resonance",
   "score": 0.8897,
   "feature_breakdown": {
    "cosine": 0.8497,
    "theme_graph": 0.0,
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    "substring": 0.0,
    "lemma_overlap": 13.0291,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "6.1",
   "type": "shared-vocabulary echo",
   "score": 0.8869,
   "feature_breakdown": {
    "cosine": 0.8569,
    "theme_graph": 0.0,
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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_17.25",
    "anandgiri_17.25"
   ],
   "score": 0.5,
   "english_rendering": "Sankara reads 'tat' as a name (abhidhana) of Brahman — the Absolute — uttered at the outset of sacrifice, austerity, and the diverse acts of gift-giving such as offering land or gold. The agent who seeks liberation (mumukshu) performs these acts without any orientation toward their fruit (anabhisandhaya phalam), so that no residue of desire accrues to form a new karmic bind. The 'tat' invocation thus functions as a purifying seal: it subordinates the act to the formless ground, readying the mind for the direct inquiry into Self that alone yields moksha.",
   "divergence_note": "Sankara glosses: 'tat iti brahma-abhidhanam uccaryya anabhisandhaya ca yajna-adika-karmanah phalam... mumukshubhih' — the word 'tat' names Brahman; acts are performed by those desirous of liberation, without attachment to their result."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.25",
    "vedantadeshika_17.25"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja identifies the acts named here — Veda-study (veda-adhyayana), sacrifice (yajna), austerity (tapas), and gift-giving (dana) — as belonging specifically to the three upper varnas (traivarnika) who seek release. These acts are qualified as 'directed by tat' because they function as upaya (means) for reaching Brahman, and 'tat' is well-known as a Brahman-denoting word per the Vishnu Sahasranama verse 'sarva kah kim yat tat padam anuttamam.' The acts thus have an inherent referential arrow pointing toward Bhagavan, making desireless performance an act of kainkarya (service) rather than mere renunciation.",
   "divergence_note": "Ramanuja: 'phalam anabhisandhaya... brahma-prapti-sadhanataya brahma-vacina tat iti sabda-nirdeshyah' — acts done without fruit-desire are designated by 'tat' because they are means of reaching Brahman, whose name 'tat' is established in tradition."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.25",
    "jayatirtha_17.25"
   ],
   "score": 0.5,
   "english_rendering": "Madhva's comment is terse to the point of being axiomatic: 'tat-phalam me syad iti anabhisandhaya' — 'without entertaining the thought that this fruit should be mine.' The jiva (individual soul) is eternally distinct from and wholly dependent on Hari; any act performed with the thought 'this reward will be mine' collapses into self-assertion and constitutes a rupture of that dependence. Liberation is not an impersonal dissolution but the jiva's full realization of its servant-nature; 'tat' names the Lord to whom all action is surrendered as pure worship (bhajana). The verse thus establishes zero-self-claiming as the minimal condition for Hari-centered action.",
   "divergence_note": "Madhva's full gloss is: 'tat-phalam me syad iti anabhisandhaya' — the only commentary supplied; absence of any self-referential claim to the fruit is the entire teaching."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.25"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha presses the Bharata-sahasranama testimony ('sarva kah kim yat tat padam anuttamam') to establish that 'tat' denotes Brahman itself — not a generic absolute but Krsna as the supreme name-bearer. The moksha-seekers who perform yajna and the rest without the worldly fruit (laukikam phalam) are distinguished from all others ('anyais tv anyatha iti nirnayah'), who perform the same acts with different orientations. The verse marks off a distinct class whose every act is structured by Brahman-reference from the start, so that the absence of fruit-desire is not forced renunciation but the natural posture of those already attracted to the source. This is the inner logic of pushti (grace-nourishment): acts flow from Krsna toward Krsna.",
   "divergence_note": "Vallabha: 'brahmaiva phalam iti laukikam yat tat phalam anabhisandhaya... brahma-vacina tat iti sabdena nirdeshyah yajna-adi-kriyah kriyante moksha-kankshibhir eva. Anyais tv anyatha iti nirnayah.'"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.25"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara presents 'tat' as the second of the three auspicious syllables being expounded in this section of the chapter. Those of purified mind (suddha-citta) who seek liberation utter 'tat' and then, without forming any intention toward the fruit (phala-abhisandhim akrtva), carry out the acts of yajna and the rest. The mechanism he highlights is citta-sodhana — purification of the inner instrument — achieved precisely by abandoning any resolve about the outcome (phala-sankalpas tyagena). The designation of these acts by 'tat' is therefore 'prasamsta' — highly commendable — because the word simultaneously names Brahman and encodes the psychological movement of relinquishment that makes the act a vehicle of liberation.",
   "divergence_note": "Sridhara: 'suddha-cittair moksha-kankshibhih purusaih phala-abhisandhim akrtva yajna-adyah kriyah kriyante... citta-sodhana-dvarena phala-sankalpa-tyajanena mumuksutva-sampada-katvat tat-sabda-nirdeshab prasastah ity arthah.'"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.25"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana anchors 'tat' in the Upanishadic shruti formula 'tat tvam asi' and its cognates, making explicit that 'tat' is a proper name of Brahman drawn from the highest scriptural usage. Diverse acts of yajna, tapas, and dana are performed by moksha-seekers with this name declared (udahrta) and with no fruit-orientation, specifically for the purpose of purifying the antahkarana (inner organ). The synthesis he achieves is characteristically integrative: jnana (the Upanishadic referent of 'tat') and bhakti (the devotional impulse that makes the inner-instrument fit) are not competing paths but cooperating causes — the Brahman-name purifies the instrument that will then directly intuit Brahman. Hence 'ati-prasastam etat' — this is supremely commendable.",
   "divergence_note": "Madhusudana: 'tat tvam asi ity-adi-shruti-prasiddham tat iti brahmanah nama udahrtvya phalam anabhisandhaya antahkarana-shuddhy-artham yajna-tapah-kriya dana-kriyash ca vividha moksha-kankshibhih kriyante — tasmat ati-prasastam etat.'"
  }
 },
 "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": "क्रिया",
   "role": "supporting",
   "other_verses_in_list": [
    "1.42",
    "2.43",
    "3.22",
    "3.37",
    "5.8",
    "5.9",
    "9.26",
    "11.48",
    "17.24",
    "18.33"
   ]
  }
 ],
 "audit_trail": {
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   "z": 0.2,
   "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": [
     "kriyante: kṛ -> √kṛ"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.979260Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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": [
  "What distinguishes utterance of 'tat' as a genuine Brahman-orientation from a ritual formality that simply substitutes one form of self-reassurance for another?",
  "If 'tat' names Brahman and Brahman is the goal, does the verse collapse the distinction between the act of performing yajna and the act of seeking moksha — are they the same movement or two separate acts?",
  "All six schools agree that fruit-desire must be absent, yet they disagree about what fills the motivational space left by its removal — Brahman-knowledge, Hari-service, Krsna-grace, or citta-suddhi. Does this motivational residue matter structurally, or is the key simply the absence of self-directed desire?",
  "Madhva's gloss reduces the entire verse to a single clause about not claiming the fruit for oneself. What is the risk of reading his brevity as agreement with Sankara when the metaphysical structures are wholly incompatible?",
  "Ramanuja specifies that these acts belong to the three upper varnas. Does restricting moksha-eligible desireless action to traivarnikas represent a limitation on the verse's teaching, or is he making an exegetical point about the specific interlocutors?",
  "Sridhara identifies two functions that 'tat' performs simultaneously: naming Brahman and encoding relinquishment. Is the naming doing work or is it the relinquishment alone that produces citta-soddhi — and how would you test the difference?",
  "Madhusudana treats inner-organ purification (antahkarana-suddhi) as the proximate goal and Brahman-realization as the final goal. At what point, if ever, does the purified instrument become identical to the goal it was being prepared for?"
 ],
 "everyday_applications": {
  "advaita": "Before beginning a significant work project, mentally dedicate the activity with the equivalent of 'tat' — a silent acknowledgment that the outcome belongs to the totality rather than to your account of yourself. Notice whether this shifts the quality of engagement without changing the rigor of effort. The Sankara discipline: act with full competence, zero ownership of result.",
  "viśiṣṭādvaita": "Frame your regular responsibilities — work, parenting, civic duty — as acts of service directed at a source larger than personal advancement, understanding that fruit-free action is not passivity but a re-routing of the motivational arrow from self to Bhagavan. The Ramanuja discipline: stay fully in the role while the orientation is toward a transcendent receiver.",
  "dvaita": "Catch the moment when completing a task you think 'this credit should be mine' — Madhva's single clause names exactly that thought as the rupture point. Cultivate the habit of completing actions without mentally filing them under your personal ledger. The Madhva discipline: do the work, release the ownership, let Hari be the bookkeeper.",
  "śuddhādvaita": "Recognize that acts arising from genuine attraction to a source of meaning (whatever Krsna represents to you) are structurally different from acts done under compulsion to avoid punishment or gain reward. The Vallabha discipline: let your daily work flow from what you are drawn toward rather than what you are afraid of losing — that is the pushti posture.",
  "bhakti": "Use fruit-renunciation as a practical tool for inner clarity: before deciding on a major life action, ask whether you could carry it out identically if you knew in advance that no social recognition would follow. Sridhara's insight is that phala-sankalpa-tyaga (releasing the resolve about outcome) purifies the instrument for clearer perception. The bhakti discipline: declutter the motive before acting, not after.",
  "advaita-bhakti": "Madhusudana's application is integrative: let your devotional practice (prayer, gratitude, contemplation) serve as the means of inner-organ purification so that your analytical or professional work operates from a steadier base. The advaita-bhakti discipline: do not treat spiritual practice and practical life as separate departments — one purifies the instrument the other requires."
 },
 "primary_meaning": "Those who seek liberation perform their sacrifices, austerities, and acts of giving with the word *tat*, a name of Brahman, on their lips and with no thought of any reward."
}