{
 "verse_id": "18.23",
 "mūla": {
  "devanāgarī": "नियतं सङ्गरहितमरागद्वेषतः कृतम् | अफलप्रेप्सुना कर्म यत् तत् सात्त्विकमुच्यते",
  "iast": "niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam | aphalaprepsunā karma yat tat sāttvikamucyate",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 23",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "niyatam",
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   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नियतम्"
  },
  {
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   "theme_lists": [],
   "surface_devanagari": "सङ्ग"
  },
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   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रहितम्"
  },
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   "senses_attested_in_panel": [],
   "theme_lists": [],
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  },
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   "theme_lists": [],
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  },
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   "theme_lists": [],
   "surface_devanagari": "द्वेषतः"
  },
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   "surface_form": "kṛtam",
   "lemma": "√kṛ",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": ", अदम्भेन कृतम् इत्यर्थः अफलप्रेप्सुना अफलाभिसन्धिना कार्यम् इति",
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     "witnesses": [
      "ramanuja"
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   "theme_lists": [],
   "surface_devanagari": "कृतम्"
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   "surface_form": "a",
   "lemma": "a",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अ"
  },
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   "surface_form": "phala",
   "lemma": "phala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फल"
  },
  {
   "surface_form": "prepsunā",
   "lemma": "prepsu",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रेप्सुना"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "यत्, तत् सात्त्विकम् उच्यते ।।",
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   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "yat",
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   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "sāttvikam",
   "lemma": "sāttvika",
   "grammar": "nominative neuter singular noun",
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   "surface_devanagari": "सात्त्विकम्"
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  {
   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उच्यते"
  }
 ],
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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_18.23",
    "anandgiri_18.23"
   ],
   "score": 0.5,
   "divergence_note": "Shankara's interest is epistemological purity, not devotional dedication — the fruit relinquished here prepares the mind for non-dual recognition, not for service to Ishvara.",
   "english_rendering": "Action is sattvic when it is niyata (prescribed duty), sanga-rahita (stripped of attachment to doing), and performed without the impulsion of raga (attraction) or dvesha (aversion). Shankara isolates the term aphala-prepsuna precisely: fala-prepsu is one gripped by thirst for results; the sattvic agent is the exact inversion of that thirst. Such karma purifies the inner organ and qualifies the agent for jnana — it is not liberating in itself but clears the field."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.23",
    "vedantadeshika_18.23"
   ],
   "score": 0.5,
   "english_rendering": "Sattvic karma is that which is niyata as ordained by one's own varna and ashrama, performed without kartritva-abhimana (the conceit 'I am the doer'), free from the raga of seeking praise (kirti) and the dvesha of fearing infamy (akirti), and executed with no ulterior fruit-intention. Ramanuja grounds sanga-rahita in the specific social location of the agent: detachment does not float above caste-duty but is exercised precisely within it.",
   "divergence_note": "Where Shankara aims at jnana-preparation, Ramanuja aims at kainkarya (service-disposition) — the same detachment is bhakti-yoga infrastructure, not merely cognitive purification."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.23",
    "jayatirtha_18.23"
   ],
   "score": 0.5,
   "divergence_note": "Dvaita insists that *aphalaprepsutā* is not mere negation of desire but the positive redirection of action toward Hari's will; detachment from personal fruit and dedication to Viṣṇu are the same movement. The *sāttvika* tag therefore carries ontological weight — it marks action consonant with *bheda* (real distinction) correctly honoured, not dissolved.",
   "english_rendering": "*Niyatam* (enjoined, obligatory) karma performed *saṅgarahitam* (free of attachment) and *arāgadveṣataḥ* (without passion or aversion), by one who is *aphalaprepsū* (desiring no fruit) — such action is called *sāttvika*. In Dvaita reading, the *niyata* character of the act is grounded in scriptural injunction proceeding ultimately from *svatantra* (the independently real, self-sufficient) Hari, whose will structures the entire order of duty. The *jīva* (the individual self), as *paratantra* (eternally dependent), acts without seizing fruit precisely because fruit belongs to Hari's dispensation, not to the agent's own sovereignty. *Saṅgarahita* does not signal motivational emptiness; it signals the removal of *jīva*-centered appropriation. *Arāgadveṣataḥ* names the extinction of personal passion and aversion that would otherwise bind action to *saṃsāra* through the *jīva*–matter axis of *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter). What remains after that extinction is positive subordination — *bhakti* (devotion) as ontological orientation toward Hari. *Sāttvikatva* (the quality of being sāttvika) here is not a psychological grade alone but registers the *jīva*'s proper station in *taratamya* (graded ontological hierarchy): acting within one's enjoined sphere, without usurping the fruit that belongs to the Lord.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.23"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha identifies the field of sattvic karma as what shruti ordains for one's own varna and ashrama, with kartritva-adi sanga wholly abandoned. The raga and dvesha eliminated here are specifically those directed at kirti (fame) and akirti (ill-repute); the further requirement is mamata-parityaga (relinquishment of possessiveness) before the act of not desiring results. For Vallabha the Pushti-marga soul goes even beyond this: grace dissolves the very distinction between act and actor.",
   "divergence_note": "Shuddhadvaita treats this sattva as the floor of the cosmic order maintained by Krishna's lila-prasada; for the pushti-marga devotee, Krishna's grace lifts one beyond even this floor without the agent's striving."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.23"
   ],
   "score": 0.5,
   "divergence_note": "Sridhara's bhakti register means nishkama-karma is implicitly oriented toward Bhagavan even if not stated — the 'eternal ordainment' carries devotional charge absent in pure Advaita readings.",
   "english_rendering": "Sridhara reads niyata as 'eternally ordained' (nityataya vihitam) — a stronger reading than mere social prescription. Sanga-rahita means free of abhinivesha (obsessive investment); the araga eliminates action done from priti for son or family, and the advesha eliminates action driven by hatred of an enemy. The sattvic agent is nishkama — desire-free, not desire-suppressed."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.23"
   ],
   "score": 0.5,
   "divergence_note": "The synthesis move: even this sattvic karma is ultimately within avidya for the non-knower, yet it is the vehicle through which Krsna-bhakti ripens — making nishtadvaita and bhakti structurally co-dependent, not competing.",
   "english_rendering": "Madhusudana arrives at this verse after placing it in a triad: sattvic karma parallels sattvic jnana (non-dual Atman-vision). Niyata means karma that is nitya — obligatory to the very end of the capacity to perform it. Sanga here is rajasic ahankara in its specific form: the conceit 'I am the great performer of yajna' (aham eva mahayajniko). He distinguishes the sattvic agent's unavoidable kartritva-ahankara (which persists until jnana) from the rajasic social-ego, insisting the sattvic agent is not yet free from doership-sense but is free from social vanity. Raga is decoded as 'I will gain honour through this'; dvesha as 'I will defeat my enemy through this.'"
  },
  "vishishtadvaita": {
   "divergence_note": "Where Shankara aims at jnana-preparation, Ramanuja aims at kainkarya (service-disposition) — the same detachment is bhakti-yoga infrastructure, not merely cognitive purification.",
   "score": 0.5
  },
  "shuddhadvata": {
   "divergence_note": "Shuddhadvaita treats this sattva as the floor of the cosmic order maintained by Krishna's lila-prasada; for the pushti-marga devotee, Krishna's grace lifts one beyond even this floor without the agent's striving.",
   "score": 0.5
  }
 },
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  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
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   "following_response": ""
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 },
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
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    "bg-vallabha",
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  "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)",
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    "scope": "mūla.iast — spaces reinserted using word_by_word.surface_form as source of truth",
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    "date": "2026-05-03",
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    "loci": [
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    "date": "2026-05-03",
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    "scope": "word_by_word[].lemma",
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 },
 "so_what_questions": [
  "All six schools agree the act must be 'niyata' — but who or what establishes what is prescribed? Is it Veda, social order, Bhagavan's will, or one's own deepest nature?",
  "Shankara and Madhusudana both say sattvic agents still carry some ahankara — so what distinguishes sattvic self-sense from rajasic ego? Where is the line?",
  "Sridhara names love for one's child as a raga that corrupts action — does this mean parental care is incompatible with sattva, or is there a sattvic mode of parental love?",
  "Ramanuja grounds niyata in varna-ashrama — does that limit sattvic karma to those with a defined social station, or does the principle generalise beyond the classical order?",
  "Madhusudana says the sattvic agent still operates within avidya yet prepares for Krsna-bhakti — is there a paradox in saying impure action is the path to purity?",
  "The verse names aphala-prepsuna as the defining criterion — but is an action still sattvic if the agent began with desire for fruit and then released it mid-execution?",
  "Vallabha adds mamata-parityaga as a precondition — what is the difference between releasing possessiveness of results and releasing the sense of ownership over the act itself?"
 ],
 "everyday_applications": {
  "advaita": "Before beginning a project, bracket the question of how it reflects on you. Complete the deliverable because it is your function today; the result is data, not identity. This is not indifference — it is the practice of acting from clarity rather than craving.",
  "vishishtadvaita": "Do your role's specific work — not a neighbour's role, not an aspirational future role — with full attention, and dedicate the outcome silently to Bhagavan before logging off. The dedication is not rhetorical; it structurally removes you from the position of sole owner of the result.",
  "dvaita": "Recognise that every capacity you exercise in your work — intelligence, skill, energy — arrived from a source you did not manufacture. Act as the conduit Hari placed here; when the result comes, report it honestly rather than hoarding credit.",
  "shuddhadvata": "Release both the hunger for praise and the flinch from criticism before the meeting begins. Vallabha's mamata-parityaga means: do not treat the outcome as yours to possess. If grace brings reward, receive it; if not, the action is complete in itself.",
  "bhakti": "Notice whether you are doing something to maintain a relationship (raga for family approval) or to settle a grievance (dvesha toward a rival). Sridhara's test: if either of those is the engine, the action belongs to a lower register. Shift the engine to duty before proceeding.",
  "advaita-bhakti": "Madhusudana's distinction is surgical: there is a legitimate sense of 'I am the one doing this work' that need not be dissolved before action, and a social-vanity layer ('I am the one who did the great thing') that corrupts it. Keep the first, drop the second — and offer the whole act inwardly to Krsna."
 },
 "primary_meaning": "Action done as prescribed duty, free from attachment, without craving or aversion, and with no eye on the fruit — that is called sattvic."
}