{
 "verse_id": "18.19",
 "mūla": {
  "devanāgarī": "ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः | प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि",
  "iast": "jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ | procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 19",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "jñānam",
   "lemma": "jñāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञानम्"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च, कर्म क्रिया, न कारकं पारिभाषिकम् ईप्सिततमं कर्म, कर्ता",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": "तस्यानुष्ठाता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "चानुष्ठीयमानं कर्त्ता तदनुष्ठाता सत्त्वादिगुणभेदतस्त्रिधैवोच्यते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "च क्रिया कर्ता",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "चेति। ज्ञानं प्राग्व्याख्यातम्। ज्ञेयमप्यत्रैवान्तर्भूतं ज्ञानोपाधिकत्वाज्ज्ञेयत्वस्य। कर्म क्रिया त्रिविधः कर्मसंग्रह",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "kartā",
   "lemma": "kartṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च निर्वर्तकः क्रियाणां त्रिधा एव, अवधारणं गुणव्यतिरिक्तजात्यन्तराभावप्रदर्शनार्थं गुणभेदतः सत्त्वादिभेदेन इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च इत्यनूद्यन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "च प्रत्येकं सत्त्वादिगुणभेदेन त्रिधैवोच्यते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "क्रियाया निर्वर्तकश्चकाराज्ज्ञाता च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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   ],
   "theme_lists": [],
   "surface_devanagari": "कर्ता"
  },
  {
   "surface_form": "ca",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "tridhā",
   "lemma": "tridhā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रिधा"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "guṇa",
   "lemma": "guṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुण"
  },
  {
   "surface_form": "bhedataḥ",
   "lemma": "bheda",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भेदतः"
  },
  {
   "surface_form": "procyate",
   "lemma": "pra-√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "कथ्यते गुणसंख्याने कापिले शास्त्रे तदपि गुणसंख्यानशास्त्रं गुणभोक्तृविषये प्रमाणमेव",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "। गुणसंख्याने गुणकार्यगणने यथावत् श्रृणु तानि अपि -- तानि गुणतो भिन्नानि ज्ञानादीनि यथावत् श्रृणु।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। एवकारो विधान्तरनिवारणार्थः। यद्यपि कापिलं शास्त्रं परमार्थब्रह्मैकत्वविषये न प्रमाणं तथाप्यपरमार्थगुणगौणभेदनिरूपणे व्य",
     "school": "advaita-bhakti",
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     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रोच्यते"
  },
  {
   "surface_form": "guṇa",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुण"
  },
  {
   "surface_form": "saṅkhyāne",
   "lemma": "saṃkhyāna",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सङ्ख्याने"
  },
  {
   "surface_form": "yathāvat",
   "lemma": "yathāvat",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यथावत्"
  },
  {
   "surface_form": "śṛṇu",
   "lemma": "śru",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शृणु"
  },
  {
   "surface_form": "tāni",
   "lemma": "tad",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तानि"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  }
 ],
 "intertextual_panel": [
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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_18.19",
    "anandgiri_18.19"
   ],
   "score": 0.5,
   "english_rendering": "Knowledge (jnana), action (karma), and agent (karta) are threefold by the distinction of the three gunas (guna-bhedata) — this is declared in the Sankhya-sastra (guna-sankhyana), which enumerates the gunas and their operations, and which, though not authoritative on the ultimate non-duality of Brahman (paramartha-brahma-aikatva), is accepted here for praising the meaning about to be set forth. Sankara insists the threefold division belongs entirely to the gunas as superimpositions on action; the self (atman) has no intrinsic agency or knowledge — these are guna-fabrications. Listen with concentrated mind (manah-samadhi) to these distinctions, for understanding them is the path to seeing through them."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.19",
    "vedantadeshika_18.19"
   ],
   "score": 0.5,
   "english_rendering": "Knowledge concerning what ought to be done (kartavya-karma-visaya jnanam), the action being performed (anusthiyamanam karma), and its performer (tad-anushtata) are each declared threefold by the distinction of sattva and the other gunas. Ramanuja reads this as a practical taxonomy for the aspirant engaged in karma-yoga as bhakti-yoga preparation: knowing which quality of knowledge, action, and agent one embodies allows one to cultivate the sattvic mode that purifies the antahkarana (inner organ) for devotion to Bhagavan. 'Listen to them correctly (yathavat)' means: understand with precision how guna-graded action either supports or obstructs kainkarya (service) to the Lord."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.19",
    "jayatirtha_18.19"
   ],
   "score": 0.5,
   "english_rendering": "In order to set forth the means of liberation (sadhana-prathana) in terms of their guna-constitution, Krsna speaks again: jnana, karma, and karta are threefold by guna-distinction. Madhva reads guna-sankhyana as 'the context of enumerating the gunas' and treats this verse as an introductory sutra (anadi) for the detailed classification that follows (18.20-18.28). The enumeration matters because the jiva's dependence on Hari is guna-conditioned — tamasic and rajasic modes bind the jiva to samsara, whereas sattvic action directed toward Hari constitutes genuine worship and leads to liberation proportionate to the jiva's grade (uttama/madhyama/adhama)."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.19"
   ],
   "score": 0.5,
   "english_rendering": "The knowledge previously spoken of (purvoktam jnanam), the action being performed (anusthiyamanam karma), and its performer (tad-anushtata) are declared threefold by the distinction of sattva and the other gunas — and 'Sankhya-sastra' here means the Sankhya system (sankhya ity arthah). Vallabha locates the entire triplet within Krsna's lila-prasada: even tamasic knowing and acting belong to Krsna's expressive display; the aspirant of the Pusti-marga does not strain to transcend the gunas by effort but surrenders the guna-nature itself as an offering, allowing Krsna's grace to transform the quality of knowing, acting, and being-the-agent from within."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.19"
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   "score": 0.5,
   "english_rendering": "The three gunas are 'well enumerated by their distinct functions' (samyak-karya-bhedena khyayante) in the Sankhya-sastra, and in that sastra knowledge, action, and agent are each declared precisely threefold by sattva-etc. distinctions. Sridhara adds the crucial doctrinal clarification that the word 'only' (eva) in 'threefold only' (tridhaiiva) serves to deny that the self (atman) is intrinsically an agent, knower, or doer — agency belongs to the guna-adjunct (guna-upadhi), not to the pure self. He connects this to Ch. 14 (where the gunas were shown as the very cause of bondage) and Ch. 17 (where sattvic behavior was to be cultivated) and identifies what is new here: demonstrating that action, instrument, and result have no connection with the atman at all."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.19"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana identifies two triads being summarized: the epistemological triad of jnana-jneya-jnata (knower-known-knowing) and the ontological-action triad of karana-karma-karta (instrument-object-agent), both being subsumed under the single claim of tri-guna constitution. The jneya (knowable) is included within jnana because knowability is a property superimposed by jnana-upadhi; the karana (instrument) and karman (object) are included within karma because instrument-hood is guna-conditioned action-hood. The separate enumeration of karta is to refute the error of those who mistake the agent for the atman itself. Madhusudana accepts the Sankhya-sastra as empirically authoritative (vyavaharika-pramanam) for guna-enumeration, even while denying it authority on paramarthika non-duality, thereby holding Advaita and Krsna-bhakti in one voice."
  }
 },
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   "preceding_question": "",
   "following_response": ""
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 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 "so_what_questions": [
  "If jnana itself is guna-conditioned, how can a seeker trust their own understanding of scripture — does sattvic jnana know itself as sattvic, or does that require a further, unguna-ed witness?",
  "This verse opens a sixfold classification (jnana, karma, karta, buddhi, dhrti, sukha in 18.19-18.40) — what is the structural logic of this sequence, and why does Krsna begin with jnana rather than karma or karta?",
  "Sankara accepts Sankhya-sastra as 'praise-worthy for the present purpose' even though it contradicts Advaita on ultimate reality — what does this tell us about how authoritative systems can be epistemically nested without contradiction?",
  "If the 'only' (eva) in 'threefold only' denies intrinsic agency to the atman, what is the practical difference between a tamasic person who believes they are the agent and a jnani who knows they are not — do they look different from the outside?",
  "Ramanuja and Madhva read the same taxonomy toward opposite soteriological conclusions (bhakti-yoga preparation vs. graded jiva-Hari relation) — what feature of the verse's language permits this divergence?",
  "Since this verse introduces the most detailed guna-analysis in the Gita (18.19-18.40), what does it mean for a practitioner to 'listen correctly (yathavat)' — is correct listening itself a sattvic act, and can a tamasic listener hear this teaching at all?",
  "Sridhara connects this verse backward (Ch. 14, Ch. 17) and forward (18.20-18.28) — does the Gita build its guna-teaching cumulatively, so that Ch. 18 only makes sense if the earlier chapters have been absorbed?"
 ],
 "everyday_applications": {
  "advaita": "When you catch yourself saying 'I understand this' or 'I did this' — pause and ask: which guna is speaking? The claim to understanding is itself a guna-event, not the atman's report. Sit for two minutes and locate where that sense of 'I understood' lives — is it a feeling, a memory, a tension? Watching the guna-machinery of knowing is itself a step toward seeing through it.",
  "visistadvaita": "Before a significant decision at work or at home, spend one minute asking: is the knowledge driving this decision sattvic (clear, agenda-free), rajasic (driven by outcome-craving), or tamasic (confused, avoidant)? Ramanuja's point is that this discrimination is not self-criticism — it is calibration of the instrument before service. Adjust the quality of input before acting, as you would tune an instrument before playing.",
  "dvaita": "Madhva's framework asks you to be honest about your grade of engagement. In a difficult conversation, notice whether your listening is sattvic (patient, accurate), rajasic (waiting to rebut), or tamasic (checked out). This is not self-judgment but honest inventory — Hari is the real knower and doer; your job is to report the guna-grade accurately and offer the action anyway, knowing the outcome is His.",
  "suddhadvita": "Vallabha's Pusti-marga: when you feel stuck in a low-quality mode — dull reading, mechanical routine, resentful work — do not force a guna-upgrade by willpower. Instead, offer the dullness itself to Krsna ('this tamasic morning is Yours'). The act of surrender, not the upgrade, is the practice. The quality of knowing and acting will shift as grace operates; your task is only to stay in relationship.",
  "bhakti": "Sridhara's key: the 'only' (eva) is liberating, not depressing. When you make an error in judgment or action, the guna-upadhi made that error — not the atman. This is not an excuse for passivity but a precise reason not to build a self-narrative around the mistake. Correct the guna-condition (sleep, food, company, intention) rather than punishing the self that was never the actual agent.",
  "advaita-bhakti": "Madhusudana holds both registers at once: in daily life, use Sankhya-style guna-diagnosis as a practical map (which mode am I in right now?), while in contemplative time, return to the witness that watches the gunas without being one. The art is moving fluidly between the empirical map and the paramarthika ground — not collapsing into only the map (which breeds self-improvement obsession) nor only the ground (which breeds spiritual bypassing)."
 },
 "primary_meaning": "Knowledge, action, and the one who acts are each of three kinds, sorted by the three qualities of nature. Hear how that is so."
}