{
 "verse_id": "18.15",
 "mūla": {
  "devanāgarī": "शरीरवाङ्मनोभिर्यत् कर्म प्रारभते नरः | न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः",
  "iast": "śarīravāṅ manobhiryat karma prārabhate naraḥ | nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 15",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "śarīra",
   "lemma": "śarīra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शरीर"
  },
  {
   "surface_form": "vāc",
   "lemma": "vāc",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वाच्"
  },
  {
   "surface_form": "manobhiḥ",
   "lemma": "manas",
   "grammar": "instrumental neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मनोभिः"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "त्रिभिः एतैः प्रारभते निर्वर्तयति नरः, न्याय्यं वा धर्म्यं शास्त्रीयम्, विपरीतं वा अशास्त्रीयम् अधर्म्यं यच्चापि निमिषि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "शारीरं वाचिकं मानसं",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "त्रिष्वेवान्तर्भाव्यशरीरवाङ्मनोभिरित्युक्तं शारीरं वाचिकं मानसं",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "prārabhate",
   "lemma": "√prārabh",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "निर्वर्तयति नरः, न्याय्यं वा धर्म्यं शास्त्रीयम्, विपरीतं वा अशास्त्रीयम् अधर्म्यं यच्चापि निमिषितचेष्टितादि जीवनहेतुः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "निर्वर्तयति नरो मनुष्याधिकारत्वाच्छास्त्रस्य कीदृशं कर्म न्याय्यं वा, शास्त्रीयं धर्म विपरीतं वाऽशास्त्रीयमधर्मं यच्च न",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रारभते"
  },
  {
   "surface_form": "naraḥ",
   "lemma": "nara",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नरः"
  },
  {
   "surface_form": "nyāyyam",
   "lemma": "nyāyya",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न्याय्यम्"
  },
  {
   "surface_form": "vā",
   "lemma": "vā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वा"
  },
  {
   "surface_form": "viparītam",
   "lemma": "viparīta",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विपरीतम्"
  },
  {
   "surface_form": "vā",
   "lemma": "vā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वा"
  },
  {
   "surface_form": "pañca",
   "lemma": "pañcan",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "एते यथोक्ताः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "एते हेतवः। अधिष्ठानं शरीरम्, अधिष्ठीयते जीवात्मना इति महाभूतसंघातरूपं शरीरम् अधिष्ठानम्। तथा कर्ता जीवात्मा अस्य जीवात्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पञ्च"
  },
  {
   "surface_form": "ete",
   "lemma": "etad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एते"
  },
  {
   "surface_form": "tasya",
   "lemma": "tad",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सर्वस्यैव कर्मणो",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "च हेतुत्वमुपपन्नम् अतः कथमत्र परमात्मेत्युच्यते इत्थं न हि प्रागेव विनष्टानां कर्मणां स्वरूपेण हेतुत्वं सम्भवति अतः कर्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "पञ्चते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तस्य"
  },
  {
   "surface_form": "hetavaḥ",
   "lemma": "hetu",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "कारणानि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। अधिष्ठानं शरीरम्, अधिष्ठीयते जीवात्मना इति महाभूतसंघातरूपं शरीरम् अधिष्ठानम्। तथा कर्ता जीवात्मा अस्य जीवात्मनः ज्ञातृ",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "। दैवं च पञ्चमं अदृष्टमिति केचित् (माध्वाः)। वस्तुतस्तु पञ्चसङ्ख्यापूरणमुत्तममन्तर्यामिरूपं,कर्ममात्रनिष्पत्तौ प्रधानं,",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "कारणानि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हेतवः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.45",
   "type": "shared-vocabulary echo",
   "score": 0.8864,
   "feature_breakdown": {
    "cosine": 0.8564,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.0393,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.3",
   "type": "semantic neighbor",
   "score": 0.8819,
   "feature_breakdown": {
    "cosine": 0.8519,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 2.1287,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "17.19",
   "type": "shared-vocabulary echo",
   "score": 0.8817,
   "feature_breakdown": {
    "cosine": 0.8517,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.6264,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.31",
   "type": "thematic-similarity",
   "score": 0.8789,
   "feature_breakdown": {
    "cosine": 0.8489,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 2.1287,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "15.2",
   "type": "thematic-similarity",
   "score": 0.8784,
   "feature_breakdown": {
    "cosine": 0.8484,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 2.6032,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "6.6",
   "type": "thematic-similarity",
   "score": 0.8772,
   "feature_breakdown": {
    "cosine": 0.8472,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 3.9598,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "4.30",
   "type": "thematic-similarity",
   "score": 0.8764,
   "feature_breakdown": {
    "cosine": 0.8464,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 2.1287,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "3.5",
   "type": "long-distance thematic echo",
   "score": 0.8747,
   "feature_breakdown": {
    "cosine": 0.8447,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 0.772,
    "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_18.15",
    "anandgiri_18.15"
   ],
   "score": 0.5,
   "english_rendering": "Whatever action a person sets in motion through body, speech, or mind — whether sanctioned by scripture (nyayya) or contrary to it — every such act, down to the blinking of an eye, is the effect of prior dharma and adharma. Sankara insists: the five causes listed are not competitors to bodily-vocal-mental instrumentality but its analytic decomposition, since all action collapses into these three channels even when subtle. The fivefold causation is therefore internally consistent and raises no contradiction.",
   "divergence_note": "Shankara: 'vidhipratisedhalaksanam sarvam karma shariradityapradhanam tadangataya darshanashravanadi ca jivanalaksanam tridhava rashikrtam' — all prescriptive and prohibitive action is principally bodily-vocal-mental; even perception and life-functions are subsumed into those three channels."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.15",
    "vedantadeshika_18.15"
   ],
   "score": 0.5,
   "english_rendering": "Every deed performed through body, speech, or mind — prescribed or forbidden — has five causes, of which the fifth, called daiva (the divine), is Paramatman (the supreme self) dwelling as inner-ruler (antaryamin). Ramanuja cites BG 15.15 and 18.61: Ishvara stands in the heart of all beings, granting or withholding his sanction, so jiva's agency is real but radically dependent. Scripture remains operative because jiva's own effort is the necessary precondition for divine permission — just as moving a large stone requires many persons each of whom is nonetheless a real cause.",
   "divergence_note": "Ramanuja: 'daivam ca eva atra pancamam atra karma hetukalaape daivam pancamam Paramatma antaryami karmanishpattau pradhanah hetuh' — the fifth cause in the causal cluster is Paramatman as inner-ruler, the primary efficient cause of action-completion."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.15",
    "jayatirtha_18.15"
   ],
   "score": 0.5,
   "english_rendering": "The five causes are: the body-complex as adhishthana (locus), Vishnu himself as the true karta (agent) — for jiva is fundamentally non-agent — the sense-instruments as karana, the various chesta (movements) including prior-life impressions, and daiva understood as adrsta (unseen past karma). Madhva is unambiguous: the real agent is Vishnu alone; jiva's apparent agency is entirely borrowed and derivative. The Ayasya-shruti is cited as scriptural warrant.",
   "divergence_note": "Madhva: 'karta Vishnuh sa hi sarvakarta iti uktam jivasyaca akartrtve pramanam uktam' — Vishnu is the agent, as has been declared; the non-agency of jiva has been established by proof-texts."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.15"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha endorses the antaryamin reading for the fifth cause but roots it in Krishna's svarupa (essential nature) as the universal interior — 'hrdi sarvasya dhishthitam' (13.18). All five causes are ultimately Krishna's lila-prasada (play-grace): the body he gave, the instruments he empowers, the breath-movements (pranadi) he sustains, and his own inner presence as the completing cause. Jiva's kartrtva is real as tad-amsha (a portion of his lordship), not as independent agency.",
   "divergence_note": "Vallabha: 'vastutah pancasankhyapuranam uttamam antaryamijrupam karmamatranishpattau pradhanam hetuh' — the fifth, completing the count of five, is the antaryamin-form of Krishna, the primary cause in all action-completion."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.15"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara gives a clean, philological reading: the five causes already stated apply to all three kinds of action — bodily, verbal, and mental — whether the act is dharmic (nyayya) or its opposite. His commentary is notably terse here, collecting the previous verse's analysis and applying it without additional metaphysical elaboration.",
   "divergence_note": "Sridhara: 'shariradibhir yadyat karma dharmyam va adharmyam va karoti naras tasya sarvasya karmana ete pancha hetavah' — whatever bodily-verbal-mental action a person performs, righteous or unrighteous, these five are its causes."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.15"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana follows Sankara's structural reading closely — all action collapses into the three instruments (sharira, vak, manas), and the Nyaya-sutra's 'pravrttir vagbuddhisharirarambhah' is cited to show that 'mind' stands in for intellect as the leading instrument. Even ordinary life-functions like blinking fall under the nyayya/viparita binary via their prior-karma basis. The five causes are causes of all karma without remainder.",
   "divergence_note": "Madhusudana: 'shariram vaca manasa va yat karma prarabhate nirvartayati naro manushyadhikaratvacchhastrasya... pancha ete yathoktah adhisthanadayas tasya sarvasyaiva karmano hetavah karanani' — citing Nyaya, he confirms: for the human adhikari, all action whatever has these five causes."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः",
   "role": "supporting",
   "other_verses_in_list": [
    "3.5",
    "3.6",
    "4.16",
    "4.32",
    "5.13"
   ]
  }
 ],
 "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": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.iast — spaces reinserted using word_by_word.surface_form as source of truth",
    "loci": [
     "śarīravāṅmanobhiryatkarma -> śarīravāṅ manobhiryat karma"
    ]
   },
   {
    "date": "2026-05-03",
    "fix": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.devanāgarī — spaces reinserted using word_by_word surface fields as source of truth",
    "loci": [
     "शरीरवाङ्मनोभिर्यत्कर्म -> शरीरवाङ्मनोभिर्यत् कर्म"
    ]
   },
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "prārabhate: prārabh -> √prārabh"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.997460Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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 body, speech, and mind are all instruments of a single causal structure, what does it mean to 'control' one while leaving the others unattended?",
  "The verse covers nyayya (righteous) and viparita (unrighteous) action with the same five causes — does this imply that moral valence is a downstream property, not a structural one?",
  "Ramanuja and Madhva both invoke divine sanction as the fifth cause but reach opposite conclusions about jiva's agency — what is actually at stake in that difference for a practitioner?",
  "If daiva (the fifth cause) includes prior-life impressions (Madhva's adrsta), what leverage does present effort actually have, and does the verse answer that question?",
  "Sankara collapses all five causes back into the three instruments for consistency — does this move preserve or dissolve the explanatory work the five causes were supposed to do?",
  "The verse says 'nara' (person) undertakes action — why 'nara' here rather than 'jiva' or 'atman', and what does the choice of embodied-human framing add at this point in Chapter 18?",
  "If every action — including blinking (Sankara's example) — has these five causes, is any action ever genuinely spontaneous, and does the text want us to conclude that it is not?"
 ],
 "everyday_applications": {
  "advaita": "Before attributing a decision to 'willpower' or 'weakness', map which of the five causes actually drove it — you will usually find the body-state (adhishthana) or prior-conditioning (daiva-as-samskara) did most of the work. The Advaita practitioner uses this not to excuse action but to loosen the ego's false claim of sole authorship, which is the first step toward nishkama-karma.",
  "viśiṣṭādvaita": "When effort feels blocked or mysteriously unlocked — a conversation that suddenly flows, a task that was stuck and then clears — Ramanuja's reading invites you to recognize divine sanction (antaryami-anumatidana) as the real difference-maker. Offer your effort fully and attribute the completion to Bhagavan's inner assent, not to your own competence.",
  "dvaita": "In Madhva's frame, performing any action 'as Vishnu's action flowing through me' is not a metaphor but a metaphysical description. The practical move: before beginning work, explicitly acknowledge that the real karta is Hari; this reframes every outcome — success or failure — as his dispensation and cuts the root of ego-inflation and blame alike.",
  "śuddhādvaita": "Vallabha's antaryamin reading means Krishna is not observing your action from outside — he is the interior energy that makes it possible at all. The everyday application in Pushti-marga is to dedicate each of the five causes back to him: 'this body is his, these senses are his instruments, this prana is his breath, and he completes what I begin.' Action becomes seva (service) in its very structure.",
  "bhakti": "Sridhara's plain reading offers a diagnostic tool without metaphysical overhead: when a decision goes wrong, check which of the five causes was underprepared — was the body exhausted (adhishthana), the information incomplete (karana), the intention divided (karta), the execution careless (chesta), or were prior-life patterns (daiva) overriding present intention? Each has a different remedy.",
  "advaita-bhakti": "Madhusudana's synthesis suggests that rigorous causal accounting and devotional surrender are not opposites. Map the five causes clearly — this is the jnana discipline. Then recognize that 'mind' as the leading instrument (per the Nyaya citation) means that where the mind is oriented, the entire causal complex follows. Orienting the mind toward Krishna is therefore not a bypass of karma but its most efficient redeployment."
 },
 "primary_meaning": "Every action a person starts through body, speech, or mind, whether right or wrong, has these five causes behind it."
}