{
 "verse_id": "18.13",
 "mūla": {
  "devanāgarī": "पञ्चैतानि महाबाहो कारणानि निबोध मे | साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्",
  "iast": "pañcaitāni mahābāho kāraṇāni nibodha me | sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 13",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
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   "lemma": "pañcan",
   "grammar": "accusative neuter plural noun",
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     "sense": "एतानि कारणानि निबोध मे मम सकाशात् अनुसंधत्स्व",
     "school": "viśiṣṭādvaita",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
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   "senses_attested_in_panel": [],
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   "surface_devanagari": "महा"
  },
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   "lemma": "bāhu",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बाहो"
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   "surface_form": "kāraṇāni",
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   "grammar": "accusative neuter plural noun",
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     "sense": "निर्वर्तकानि निबोध मे मम इति",
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   "lemma": "mad",
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   "surface_devanagari": "मे"
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     "sense": "कृतान्ते इति न साङ्ख्यसिद्धान्तो विवक्षितः, तत्रेश्वरानभ्युपगमात् करणातिरिक्तस्य कर्तृत्वानभ्युपगमेनकर्ता करणं पृथग्विध",
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     "sense": "सिद्धान्ते कृतनिर्णये वा साङ्ख्ये प्रोक्तानि सिद्धान्तीकृत्योक्तानि सर्वकर्मणां सिद्धये पञ्चैतानि कारणानि निबोध मे मम स",
     "school": "śuddhādvaita",
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   "divergence_note": "Sankara alone reads Sankhya as unambiguously = Vedanta, and the five causes as heya (to be discarded) once jnana dawns.",
   "english_rendering": "Krishna introduces the panca-karanani (five causes of action) as taught in Sankhya — which Sankara reads as Vedanta itself, the sastra where all action (krta) finds its end (anta). The five causes are not instructions for better doing; they are the anatomy of avidya (nescience) that makes the jiva imagine itself to be a doer at all. Once atma-jnana arises, sarvakarmani parisampyante — all action is exhausted in knowledge, as the Gita itself declared at 4.33. Learn these, O Mahabaho, not to perfect action, but to see through it."
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   "english_rendering": "The vaidiki buddhi — understanding shaped by scriptural truth — settles (krtante) in Sankhya-sastra and recognises that the real karta (agent) in every action is Paramatman, who indwells body, senses, prana, and jiva as their inner ruler (antaryamin). Learn these five causes from Me; to contemplate them is to redirect the sense of doership from the finite jiva toward the sovereign Lord who alone moves every limb. Action, seen clearly, is already kainkarya (service) to Bhagavan.",
   "divergence_note": "Ramanuja uniquely frames the five causes as evidence of Paramatman's pervasive agency, not as heya; karma becomes kainkarya rather than something to be negated."
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   "divergence_note": "Madhva's commentary is terse here; the emphasis falls on jiva's real but dependent agency — contra Sankara's non-real jiva and contra Ramanuja's jiva-as-body-of-Brahman.",
   "english_rendering": "Madhva reads this verse as Krsna resuming the elaboration of sannyasa: to understand true renunciation, one must first know the five causes operative in every karma. Sankhya here means the sastra of jnana-siddhanata — the body of determinate knowledge that establishes ontological distinctions. The jiva is real, Hari is real, and they are eternally distinct; action is the jiva's dependent participation in Hari's sovereign will, not self-generated creation. These five causes reveal the mechanics of that dependence."
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  "śuddhādvaita": {
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   "english_rendering": "Vallabha opens with a structural pronouncement: whoever imagines themselves the karta while five actual kartas are present is condemned — both by the world and by Krsna in this sastra. The antaryami Purusa, who acts through His own instruments (body, senses, prana, jiva) with full svantantrya (independence), holds primary kartrtva (agency). The jiva's agentship is real but secondary — it is Brahma-gata kartrtva reflected in the jiva as tad-amsa (portion of That). All karma and its fruit ultimately belong to Purusa Parama; the jiva participates as lila-seva (service in divine play), not self-determined production.",
   "divergence_note": "Vallabha alone introduces the lila-frame here: the five causes are the anatomy of Krsna's own playful self-expression through the jiva, not a problem to be dissolved."
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   "divergence_note": "Sridhara uniquely offers two lexical derivations of 'Sankhya' side by side, and grounds the entire teaching in the practical soteriological aim of nirahamkara, not primarily in metaphysical doctrine.",
   "english_rendering": "Sridhara addresses the objection: if one acts, how can karma-phala not accrue? Answer: for one who has abandoned attachment (sanga-tyagi) and false ego (nirahamkara), there is no staining (lepa) by the fruit — and the reason lies in understanding the five causes. Two etymological readings of Sankhya are offered: either 'that sastra in which Paramatman is well known (samyak khyayate)' pointing to Vedanta, or 'that in which truths are enumerated (sankhyayante tattavani)' pointing to the classical Sankhya system. In either reading, these five causes are to be known as the basis for withdrawing the claim of personal authorship over action."
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   "divergence_note": "Madhusudana alone ties the five-cause analysis to the bhakta's practical predicament (why can't the embodied one simply stop acting?), combining Sankara's jnana-termination logic with devotional address.",
   "english_rendering": "Madhusudana identifies the structural function of this verse in the chapter: the samsarin cannot renounce karma because karma is causally multi-rooted (panca-karana); the ajnani who falsely identifies with this five-fold nexus cannot simply stop. The five causes are therefore presented by the sarvajna Paramatman as heya — things to be abandoned through jnana — precisely because they are laukika-siddha (established by ordinary experience) yet mithya (superimposed on the pure atman by avidya). When their superimposed nature is known, karma finds its end (krtanta): jnanotpattya karma nivrttih. Madhusudana adds a devotional note: Krishna calls Arjuna 'Mahabaho' to signal that only a sat-purusa of genuine spiritual strength (bahu-bala) can grasp these profoundly subtle truths."
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   "score": 0.5
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   "score": 0.5
  }
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    "14.1",
    "16.14",
    "16.23",
    "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": [
     "nibodha: nibudh -> ni-√budh",
     "proktāni: pravac -> pra-√vac"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.994009Z",
    "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": [
  "If every action has five causes and the individual self is only one of them, who or what is actually responsible for what I do — and what does that mean for guilt, credit, and accountability?",
  "Sankara reads 'Sankhya-krtanta' as Vedanta, Madhva reads it as jnana-siddhanta in the Dvaita sense, and Sridhara gives two derivations. Does the word 'Sankhya' in this verse carry a stable meaning across schools, or is its polysemy itself part of how the Gita survives across traditions?",
  "If the five causes together complete every action, is there any sense in which a human being is an originator — or only ever an occasion?",
  "Vallabha says primary kartrtva (agency) belongs to the antaryamin. How does this differ practically from fatalism, and why does he insist the jiva's participation is real and not negligible?",
  "Ramanuja and Vallabha both cite the Shatapatha antaryamin passage to support their readings, yet arrive at different conclusions about the jiva's status. What does it reveal about bhashya methodology that the same sruti sentence anchors two distinct doctrines?",
  "Madhusudana says these five causes are 'laukika-siddha' (ordinary-experience facts) that are simultaneously 'mithya' (ontologically superimposed). Can something be epistemically real and metaphysically unreal at the same time — and what practical difference does that distinction make?",
  "This verse opens a six-verse anatomical section on action (18.13-18.18). Why might Krsna choose the final chapter — the chapter of moksha and renunciation — to deliver the most granular technical analysis of how action works?"
 ],
 "everyday_applications": {
  "advaita": "When a project fails and you are tempted to replay your decisions looking for the moment you erred: recognise that 'you' were never the sole cause. The Advaita reading says the very sense of 'I am the one who did this' is avidya in action. The practical discipline is not absolution — it is inquiry: 'who is the I that claims this failure?' That inquiry, honestly pursued, is the beginning of nirahamkara (absence of ego-claim) in professional life.",
  "visistadvaita": "Before beginning any significant task — a difficult conversation, a creative project, a medical procedure — pause to name Paramatman as the actual karta. This is not passivity; Ramanuja's reading insists action must happen. It is a reorientation of authorship: 'I am the instrument; the capacity itself is His loan.' Workers in high-stakes roles (surgeons, teachers, leaders) often report that this shift from anxiety-driven ownership to grateful stewardship produces both better outcomes and less burnout.",
  "dvaita": "Madhva's reading demands honesty about dependence. In a culture that prizes self-made identity, recognise that your capacity for action — intelligence, health, opportunity, the cooperation of others — arrived prior to any choice of yours. Dvaita's kartrtva-viveka (discrimination of agency) is the antidote to both false pride and false despair: you act, but not from self-sufficient ground.",
  "shuddhadvaita": "Vallabha's lila-frame transforms repetitive or mundane work. If the antaryamin is the primary agent and you are the tad-amsa (His portion), then even routine action — answering emails, cooking, commuting — is Krsna's lila moving through you. The Pushti-marga practitioner cultivates the felt sense of 'seva rather than karma': the same physical action, reframed as offering, changes its texture without changing its external form.",
  "bhakti": "Sridhara's practical focus is nirahamkara (freedom from ego-claim). In any collaborative work, notice the impulse to establish 'I made this happen.' That impulse is what he calls kartrtva-abhimana — the conceit of authorship. The everyday discipline: at the completion of any task, mentally distribute credit across the five causes (body, instruments, habit, visible effort, the unseen) before speaking in first-person singular. This is not false modesty; it is accurate accounting.",
  "advaita-bhakti": "Madhusudana addresses why well-meaning people cannot simply stop harmful habits: karma is multi-caused, and willpower addresses only one cause. His synthesis suggests that jnana (clear seeing of the five-cause structure) is more effective than volitional suppression. Practically: when caught in a repeated pattern — procrastination, reactivity, craving — instead of doubling down on willpower, ask 'which of the five causes is actually driving this?' Naming the real cause is the beginning of the Advaita-bhakti path toward its dissolution."
 },
 "primary_meaning": "Learn from me, Arjuna, the five causes that *sāṅkhya* names as the roots of every action; once you see them clearly, the claim that you alone are the doer falls away."
}