{ "verse_id": "18.14", "mūla": { "devanāgarī": "अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् | विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्", "iast": "adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham | vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam", "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 14", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "adhiṣṭhānam", "lemma": "adhiṣṭhāna", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधिष्ठानम्" }, { "surface_form": "tathā", "lemma": "tathā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तथा" }, { "surface_form": "kartā", "lemma": "kartṛ", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "उपाधिलक्षणः भोक्ता, करणं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "जीवात्मा अस्य जीवात्मनः ज्ञातृत्वं कर्तृत्वं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "विष्णुः स हि सर्वकर्तेत्युक्तम् जीवस्य चाकर्तृत्वे प्रमाणमुक्तम्", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "जीवात्मा सांहकारो ज्ञाता संज्ञात एवकर्ता शास्त्रार्यवत्त्वात् [ब्र.सू.2", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "चिज्जडग्रन्थिरहंकारः, पृथग्विधमनेकप्रकारं करणं,चक्षुःश्रोत्रादि, विविधाश्च कार्यतः स्वरूपतश्च पृथग्भूताश्चेष्टाः प्राणा", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "यथाधिष्ठानमनात्मा भौतिकं मायाकल्पितं स्वाप्नगृहरथादिवत् तथा कर्ताऽहं करोमीत्याद्यभिमानवान् ज्ञानशक्तिप्रधानापञ्चीकृतपञ्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कर्ता" }, { "surface_form": "karaṇam", "lemma": "karaṇa", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "करणम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "pṛthagvidham", "lemma": "pṛthagvidha", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": "वाक्पाणिपादादिपञ्चकं समनस्कं कर्मेन्द्रियम्, पृथग्विधं कर्मनिष्पत्तौ पृथग्व्यापारम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "पृथग्विधम्" }, { "surface_form": "vividhāḥ", "lemma": "vividha", "grammar": "nominative feminine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विविधाः" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "pṛthak", "lemma": "pṛthak", "grammar": "", "senses_attested_in_panel": [ { "sense": "चेष्टाः -- चेष्टाशब्देन पञ्चात्मा वायुः अभिधीयते, तद्वृत्तिवाचिना, शरीरेन्द्रियधारकस्य प्राणापानादिभेदभिन्नस्य वायोः पञ", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "असंकीर्णाश्चेष्टाः क्रियारूपाः क्रियाशक्तिप्रधानाः पञ्चीकृतपञ्चमहाभूतकार्याः क्रियाप्राधान्येन वायवीयत्वेन व्यपदिश्यमान", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "पृथक्" }, { "surface_form": "ceṣṭāḥ", "lemma": "ceṣṭā", "grammar": "nominative feminine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चेष्टाः" }, { "surface_form": "daivam", "lemma": "daiva", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दैवम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "atra", "lemma": "atra", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अत्र" }, { "surface_form": "pañcamam", "lemma": "pañcama", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": ", अत्र कर्म", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "पञ्चमम्" } ], "intertextual_panel": [ { "verse": "13.29", "type": "shared-vocabulary echo", "score": 0.9051, "feature_breakdown": { "cosine": 0.8651, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.3071, "stem_prefix": 4.0 } }, { "verse": "18.29", "type": "shared-vocabulary echo", "score": 0.8951, "feature_breakdown": { "cosine": 0.8651, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.314, "stem_prefix": 3.0 } }, { "verse": "13.5", "type": "semantic neighbor", "score": 0.894, "feature_breakdown": { "cosine": 0.854, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.471, "stem_prefix": 4.0 } }, { "verse": "14.13", "type": "semantic neighbor", "score": 0.8928, "feature_breakdown": { "cosine": 0.8528, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.471, "stem_prefix": 4.0 } }, { "verse": "17.25", "type": "shared-vocabulary echo", "score": 0.8884, "feature_breakdown": { "cosine": 0.8584, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.435, "stem_prefix": 3.0 } }, { "verse": "15.9", "type": "shared-vocabulary echo", "score": 0.8874, "feature_breakdown": { "cosine": 0.8452, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0612, "lemma_overlap": 7.7194, "stem_prefix": 3.0 } }, { "verse": "8.4", "type": "shared-vocabulary echo", "score": 0.8852, "feature_breakdown": { "cosine": 0.8452, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.1613, "stem_prefix": 4.0 } }, { "verse": "18.19", "type": "near-cluster echo", "score": 0.8843, "feature_breakdown": { "cosine": 0.8643, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.9839, "stem_prefix": 2.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_18.14", "anandgiri_18.14" ], "score": 0.5, "english_rendering": "The five causes of all action are: the body (adhishthana), which serves as the locus of desire, aversion, pleasure, pain, and cognition; the agent (karta), defined by the limiting adjunct of the ego-sense and treated as enjoyer; the instruments (karana) of twelve kinds including the organs of sense and action; the manifold vital movements (vishta) such as prana and apana; and fifth, the presiding deities (daiva) like the sun that illumine and support the organs. None of these five belongs to the true Self. The wise person sees that the Self is the pure witness, not the doer, and that all agency is superimposed on the non-self (anatma) by ignorance (avidya).", "divergence_note": "Shankara: 'adhishthanam icchadvesha-sukha-duhkha-jnanadinam abhivyakter ashrayah... karta upadhi-lakshanah bhokta... daivam adityadichakshur-adi-anugrahanam' — the body as support of cognition, the ego-sense as agent, the presiding deity as enabler of sense organs." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_18.14", "vedantadeshika_18.14" ], "score": 0.5, "english_rendering": "Five factors co-operate in every rightful or prohibited action of body, speech, and mind: the body as the locus inhabited by the jiva-atma; the jiva-atma itself as the knower-agent, whose agency is established by the Brahma-sutras ('jno ata eva,' 'karta shastrarthavattvat'); the diverse instruments of action including the five karmendriyas together with manas; the fivefold vital airs (vayu) performing their distinct functions in sustaining body and organ; and fifth, the Paramatma as antaryami residing in the heart, whose sanction and consent is the primary and indispensable cause. Without that inner consent of Bhagavan no action reaches completion, yet the jiva retains genuine agency through its own effort — both realities coexist as upheld in the sutra 'kritaprayatnapekshastu.'", "divergence_note": "Ramanuja: 'daivam ca eva atra panchamam... Paramatma antaryami karma-nishpattau pradhana-hetuh' — the Paramatman as inner ruler is the chief cause, corroborated by BG 15.15 and BG 18.61." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_18.14", "jayatirtha_18.14" ], "score": 0.5, "english_rendering": "The five causes of karma are: the body (deha) as the adhishthana; Vishnu himself as the true karta, since He alone is the universal agent and evidence for the jiva's non-agenthood has been stated; the instruments (indriya) as the karana; the actions (kriya) of hands and the like, including mental activity of meditation, as cheshta; and fifth, adrishta (the unseen karmic residue) as daiva. The Ayasya-shruti confirms: 'deho brahma arthendriyadi kriyash ca tatha adrishtam panchamam karma-hetuh.' The jiva does not independently act — all agency flows from Hari through dependent channels.", "divergence_note": "Madhva: 'karta Vishnuh sa hi sarva-karta ity uktam jivasyakartritvepramanam uktam... daivam adrishtam' — Vishnu is the sole real agent; jiva's kartritva is derivative." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_18.14" ], "score": 0.5, "english_rendering": "The five causes operate in all lawful and prohibited actions of body, speech, and mind: the body as the first basis; the jiva-atma as agent endowed with self-sense, whose kartritva is real but entirely Brahma-gata, residing in it as a portion (amsha); the manifold instruments including the cognition-organs and action-organs; the varied movements of the vital airs as cheshta; and fifth, not mere adrishta as some (the Madhvas) say, but Krishna himself as antaryami — 'Krishnat param nasti daivam vastuto dosha-varjitam.' All five causes are pervaded by Bhagavan's will; the jiva's effort is the proximate occasion, but Bhagavan's gracious consent (pushti) is the supreme and indispensable cause that alone brings action to fruit.", "divergence_note": "Vallabha: 'vastutastu panchasankhyapuranam uttamam antaryami-rupam karmamatra-nishpattau pradhanam... Krishnat param nasti daivam' — Bhagavan as antaryami fills the fifth slot, supreme over adrishta." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_18.14" ], "score": 0.5, "english_rendering": "The body (sharira) is the adhishthana; the ahamkara — the knot of consciousness and inert matter (cijjada-granthi) — is the karta; the manifold instruments such as eye, ear, and the rest are the karana; the operations of the vital airs — prana, apana, and their kin — are the cheshta, distinct in nature and function; and fifth, the daiva, which is either the presiding sun-deity that enables the eye and other sense organs, or the antaryami who drives all beings. Sridhara holds both senses as valid: the presiding deities of the organs as one reading, the inner controller of all as the deeper meaning.", "divergence_note": "Sridhara: 'daivam ca karanam chakshuradyanugrahakam adityadi sarva-prerako antaryami va' — daiva as organ-enabling deity or all-impelling antaryami." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_18.14" ], "score": 0.5, "english_rendering": "The five causes of action are to be known as non-self (anatma), material, and Maya-projected — precisely so that the Self's non-agenthood (akartritva) may be established and these causes renounced in understanding. The body is the locus for the display of desire, aversion, and cognition. The 'doer' is the ahamkara — the inner organ, also called buddhi or vijnana — which, through superimposition (tadadhyasa), attributes kartritva to the Self. The twelve-fold instruments of knowledge and action constitute the karana. The five pranas (and five subsidiary breaths) are the cheshta, distinct from the inner organ yet not ultimately separate — the shruti declares both their unity and difference according to which power predominates. The presiding deities of body, organs, and pranas — enumerated exhaustively from Agni through Brihaspati — are the fifth cause, daiva. All five are non-self, material, Maya-fabricated; seeing them so, the jiva rests in its own nature as pure witness and is freed.", "divergence_note": "Madhusudana: 'pramanaulani karma-karanani panchatmano akartrisiddhyartham heyatvena jnatavyani... daivam ca anugrahakadevata-jatam... evashbdas tathashabdena sambadhyamanah anatmatvavadharanarthah panchanam api' — all five known as non-self and maya-projected, serving the proof of the Self's non-agenthood." }, "vishishtadvaita": { "score": 0.5 }, "shuddhadvaita": { "score": 0.5 } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [], "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": [ { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.996519Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 5, "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 the Paramatma's sanction (as Ramanuja insists) is the indispensable fifth cause, what does that imply for how we attribute praise or blame to a person who acts well or badly?", "Madhva assigns kartritva to Vishnu alone and treats the jiva as non-agent — how should a practitioner hold personal responsibility for ethical failure if ultimate agency belongs to Hari?", "Shankara lists the presiding solar deity as the fifth cause while Vallabha insists it is Krishna as antaryami — is this a difference in metaphysics, in emphasis, or in pedagogical intent for different adhikaris (qualified seekers)?", "The verse catalogs body, ahamkara, instruments, vital airs, and daiva as joint causes — when does awareness of this fivefold structure reduce anxiety about outcomes, and when might it become a rationalization for inaction?", "Madhusudana wants each of the five causes recognized as anatma precisely to dissolve the identification with agency — what practice or moment of inquiry would make that recognition real rather than merely intellectual?", "Ramanuja insists that acknowledging Paramatma as the primary cause does not void the injunctions of scripture ('kritaprayatnapekshastu') — how do you hold the tension between ultimate dependence on grace and the full seriousness of personal effort?", "The five causes span the gross (body), subtle (inner organ, vital airs), and supramundane (presiding deities / Paramatman) — what is gained in practice by seeing a single action as simultaneously operating at all three levels?" ], "everyday_applications": { "advaita": "When you notice yourself flooded with pride after a success or shame after a failure, recall that body, ahamkara, instruments, pranas, and presiding conditions all co-operated — none of them is 'you' as the witness-Self. Use the moment of strong attribution ('I did this') as the exact entry-point for vichara: 'Who is this I that claims the doing?' The five causes dissolve the isolated agent and point back to the pure awareness that observed them all.", "vishishtadvaita": "Before beginning a difficult task — a presentation, a difficult conversation, a creative work — pause and consciously invite Bhagavan's sanction as the antaryami. This is not superstition but ontological accuracy: your effort is the proximate cause, His consent is the primary cause. Finish with an offering ('this action was completed in Your presence') — this transforms the karma from binding to liberating kainkarya (service).", "dvaita": "When you feel the urge to take sole credit for an outcome or to despair that your capacities are too limited, remember that Vishnu is the true karta and you are an instrument through whom He works. This is not passivity — Madhva insists the jiva must put in its effort — but it removes the ego-inflation and ego-collapse that come from imagining you are the independent author. Surrender the result to Hari; put full energy into the instrument-work that is yours.", "shuddhadvaita": "Vallabha's path asks you to treat each day's work as a scene in Krishna's lila (divine play), not a burden you carry alone. When something goes unexpectedly well or unexpectedly badly, see it as Krishna's antaryami at work — neither cling to the good nor resist the bad. Offer the day's activities in seva (dedicated service); the pushti (grace) that makes them fruitful is His, not yours to manufacture.", "bhakti": "Sridhara's reading keeps both doors open: the presiding deity of each sense organ (sun for the eye, directions for the ear) and the inner controller who drives all. In daily life this means honoring both the outer conditions that make your capacities work (health, environment, relationships) and the invisible mover within. Gratitude aimed only inward or only outward is partial; aim it at the whole fivefold system and something softens in the habitual sense of isolated selfhood.", "advaita-bhakti": "Madhusudana's synthesis: use the five-cause analysis as a daily dis-identification practice. When you catch yourself in a story ('I am the one who...), mentally name each cause — body acted, ahamkara claimed it, instruments executed it, vital energy powered it, conditions enabled it — and ask: where in that list is the real 'I'? As the falseness of each layer becomes vivid, what remains is the witness. That witness can love Krishna without the burden of needing to be the doer." }, "primary_meaning": "Five things together produce every action: the body as the field, the doer, the instruments in their various kinds, the different movements of the vital forces, and fifth, the divine presence that presides over all." }