{
 "verse_id": "18.24",
 "mūla": {
  "devanāgarī": "यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः | क्रियते बहुलायासं तद्राजसमुदाहृतम्",
  "iast": "yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṃ tadrājasamudāhṛtam",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 24",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "lemma": "yad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
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   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "तु"
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   "theme_lists": [],
   "surface_devanagari": "काम"
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   "theme_lists": [],
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     "sense": "इति बहुल आयासो",
     "school": "śuddhādvaita",
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     "witnesses": [
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    },
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     "sense": "कामेप्सुना फलं प्राप्तुमिच्छता, साहंकारेण वा मत्समः कोऽन्यः श्रोत्रियोऽस्तीत्येवं निरूढाहंकारयुक्तेन",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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     "sense": "क्रियते तद्राजसमुदाहृतम्",
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     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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  },
  {
   "surface_form": "sa",
   "lemma": "sa",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "ahaṅkāreṇa",
   "lemma": "ahaṃkāra",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अहङ्कारेण"
  },
  {
   "surface_form": "vā",
   "lemma": "vā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वा"
  },
  {
   "surface_form": "punar",
   "lemma": "punar",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुनर्"
  },
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   "surface_form": "kriyate",
   "lemma": "√kṛ",
   "grammar": "present indicative pass 3rd person singular verb",
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    {
     "sense": "बहुलायासं कर्त्रा महता आयासेन निर्वर्त्यते,",
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     "sense": ", तत् राजसम् -- बहुलायासम् इदं कर्म मया एव क्रियते इत्येवंरूपाभिमानयुक्तेन यत् कर्म क्रियते तद् राजसम् इत्यर्थः।",
     "school": "viśiṣṭādvaita",
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    {
     "sense": ", यच्च पुनर्बहुलायासमतिक्लेशयुक्तं तत्कर्म राजसमुदाहृतम्",
     "school": "bhakti",
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     "sense": "तद्राजसमुदाहृतम्",
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  },
  {
   "surface_form": "bahula",
   "lemma": "bahula",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
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     "sense": "आयासो यत्र तद्राजसम्।",
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   "surface_devanagari": "बहुल"
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   "surface_form": "āyāsam",
   "lemma": "āyāsa",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आयासम्"
  },
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   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "rājasam",
   "lemma": "rājasa",
   "grammar": "nominative neuter singular noun",
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    {
     "sense": "उदाहृतम्",
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     "witnesses": [
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    {
     "sense": "-- बहुलायासम् इदं कर्म मया",
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     "witnesses": [
      "ramanuja"
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    }
   ],
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   "surface_devanagari": "राजसम्"
  },
  {
   "surface_form": "udāhṛtam",
   "lemma": "ud-√āhṛ",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उदाहृतम्"
  }
 ],
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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_18.24",
    "anandgiri_18.24"
   ],
   "score": 0.5,
   "english_rendering": "Action performed by one who desires fruit (kama-epsuna) and acts with the sense of being the doer (sa-ahankara) is rajasic — but Shankara clarifies that 'ahankara' here is measured against worldly standards, not the absolute standard of the jnani. The truly self-knowing one (atma-vit) has no access to desire-driven doership; even a sattvic agent who lacks self-knowledge is, in this sense, tinged by ahankara. Bahulaayasa — great effortful striving — marks the action as rajasic because the knower of Brahman does not strive: striving itself signals identification with the body-instrument.",
   "divergence_note": "Shankara: 'yo hi paramartha-nirahankara atma-vit na tasya kama-epsutva-bahulaayasa-kartrtva-prapti asti' — the truly egoless self-knower has no access to this triad of desire/effortful-doership."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.24",
    "vedantadeshika_18.24"
   ],
   "score": 0.5,
   "english_rendering": "Action performed by the fruit-desirer (phala-prepsuna) and by one armed with the pride of kartrtva — the conceit 'this great work is being done by me alone' — is declared rajasic. Ramanuja reads 'va' (or) as 'ca' (and), making both desire and egoistic authorship simultaneous marks of rajasa. For the Vaishishta-advaitin, true kainkarya (service) to Bhagavan is the opposite pole: self-offering with no claim on result or credit.",
   "divergence_note": "Ramanuja: 'idam karma maya eva kriyate ity evam-rupa-abhimana-yuktena yat karma kriyate tad rajasam' — the self-congratulatory 'I alone do this' is the defining signature."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.24",
    "jayatirtha_18.24"
   ],
   "score": 0.5,
   "english_rendering": "*Rājasa* (passion-driven) action is named here by three marks: *kāmepsunā* (performed by one who craves desired results), *sāhaṅkāreṇa* (with *ahaṅkāra*, the false sense of independent authorship), and *bahulāyāsaṃ* (accompanied by abundant toil). In the dvaita *siddhānta*, *ahaṅkāra* is not merely a psychological fault but an ontological error — the *paratantra* (eternally dependent) *jīva* misattributes to itself the *svatantra* (self-sufficient, independent) agency that belongs solely to Hari. Desire for fruit (*kāma*) and pride of agency together constitute the rājasic knot: the *jīva* labors under the illusion that it is the ultimate source of its striving. *Bahulāyāsa* — the sheer excess of toil — is the natural consequence of this misdirection: effort cut loose from *hari-prīti* (delight in Hari) spirals into multiplied exertion without liberating fruit. The five-fold real distinction (*pañca-bheda*) stands behind this analysis: Lord and *jīva* remain ontologically distinct, so any action that collapses that *bheda* (real distinction) in the direction of self-sufficiency is rājasic at its root. Such action binds rather than liberates, since it reinforces the *jīva*'s false posture of independence rather than its proper subordination to Hari.",
   "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The dvaita reading is voiced directly from school *siddhānta* applied to the mūla: *kāmepsunā*, *sāhaṅkāreṇa*, and *bahulāyāsaṃ* are each mapped onto the *paratantra*-*jīva*'s structural tendency to usurp *svatantra* agency.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.24"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha identifies the rajasic action as that which (1) seeks the fruit (phala-epsuna), (2) arises from kartrtva-ahankara (the ego-claim of authorship), and (3) is accompanied by the assumption 'this action alone will produce that fruit' (idam phala-janakam karma iti). The triple knot — desire, doership-pride, and means-end calculation — is what makes bahulaayasa: abundant straining effort. In the Pushtimargiya lens, the antidote is not effort reduction but grace-surrender: when the soul offers even desire to Krishna as prasada, the straining dissolves.",
   "divergence_note": "Vallabha: 'kartrtva-adi-ahankara-purvakena va idam phala-janakam karma iti bahula ayaso yatra tad rajasam' — desire plus authorship-ego plus means-end calculation is the complete rajasic signature."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.24"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara specifies two distinct sources of ahankara that make action rajasic: first, the fruit-desirer's ahankara (phalam praptum icchan); second, a more socially rooted pride — 'who among the learned equals me?' (mat-samah ko anyah shrotriyah asti iti evam nirudha-ahankara). This social-comparison vanity is a distinct and sharper form of egoism than mere desire. Together with bahulaayasa (excessive toil and strain), both forms of ego-driven action are declared rajasic.",
   "divergence_note": "Sridhara: 'mat-samah ko anyah shrotriyah asti iti evam nirudha-ahankara-yuktena ca kriyate' — the pride of comparison ('none equals me') is explicitly named as a rajasic motivator."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.24"
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   "english_rendering": "Madhusudana clarifies that 'puna' (again, repeatedly) signals not a one-time act but a recurring pattern: as long as desire persists, the agent returns again and again to desire-motivated action (yavat-kamanam kamya-avrtti). 'Va' is read as samuccaya (conjunction): both desire and the particular ahankara he defines as 'sanga-atmaka-garva' (pride rooted in attachment, described earlier in the context of sattvic action) combine. Bahulaayasa is 'sarvaanga-upasanharena klesha-avaha' — involving the contraction and toil of all limbs, oppressive in its straining. The verse thus completes the contrast with sattvic action by negating every sattvic qualifier point by point.",
   "divergence_note": "Madhusudana: 'punar iti aniyatam yavat-kamanam kamya-avrtteh' — 'puna' signals indefinite recurrence as long as desire endures, not a single instance."
  },
  "visistadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
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 },
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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 even 'good effort' spent striving for a worthy goal can be rajasic when driven by ahankara, how does one distinguish genuine dedication from ego-driven ambition in one's own practice?",
  "Shankara's distinction between the worldly non-egotist (shrotriya) and the absolute non-egotist (atma-vit) implies most practitioners operate in the worldly register — what practical implications does that have for how we assess our own actions?",
  "Sridhara names social-comparison pride ('who equals me?') as a distinct rajasic motive — how does competitive identity, including in spiritual communities, fall under this category?",
  "Madhusudana's reading of 'puna' as recurrence raises the question: is the habit-loop of desire-driven action the deeper problem, not any single motivated act?",
  "Bahulaayasa (abundant effortful straining) is listed as a marker of rajasic action — does this mean all strenuous effort is suspect, or only effort that is structurally inseparable from desire and ego-ownership?",
  "Ramanuja's 'I alone am doing this' (maya eva kriyate) identifies a specific narrative voice as the rajasic signature — in what moments do we hear that internal narrator, and what does its presence cost us?",
  "All six schools agree that the combination of desire + doership-pride + straining effort defines rajasic action — what does it look like when even one of these three is absent, and does removing one loosen the others?"
 ],
 "everyday_applications": {
  "advaita": "When you finish a major project and feel a strong surge of ownership — 'I built this' — notice whether that sensation of authorship arrives before or after the result. If the entire effort was organized around the anticipated satisfaction of that claim, the action was rajasic regardless of its quality. The practice is not to stop working but to let the effort proceed without installing yourself as the one who will be vindicated.",
  "visistadvaita": "In team or family work, observe the moment you silently (or openly) assert 'without me this would not happen.' Ramanuja's test is simple: is your contribution offered as kainkarya (service) to something larger, or is it a bid to establish your indispensability? The same action — working hard — can be either, depending on whose name you are trying to attach to the outcome.",
  "dvaita": "Dvaita's framework asks: when you strive effortfully, are you striving as Hari's instrument or as an autonomous agent competing with other autonomous agents? The distinction shows up practically in how you respond to failure — if failure of your plan feels like a personal defeat rather than a redirect from the source, you were operating from rajasic independence, not dependent worship.",
  "shuddhadvaita": "Vallabha's triple-knot test for any striving project: (1) Am I attached to the fruit? (2) Am I claiming authorship? (3) Am I treating my method as the guaranteed cause of the result? If all three are present, the effort is rajasic. The Pushtimarga antidote is not passivity but offering: bring even the desire and the effort to Krishna as prasada before beginning, and the straining quality changes.",
  "bhakti": "Sridhara's 'who equals me among the learned' is the rajasic motive most visible in professional and intellectual life. Every time you measure yourself against a peer — in credentials, recognition, depth of practice — and allow that comparison to fuel your effort, you are in bahulaayasa territory. The tell is fatigue: comparison-driven effort exhausts in a way that offering-driven effort does not.",
  "advaita-bhakti": "Madhusudana's 'yavat-kamanam' (as long as desire lasts) points to the habit-loop: rajasic action is not just a single motivated act but a self-renewing cycle. Each time the desire is acted on, it re-seeds itself. The practice he implies is interruption of the loop at the level of the desire's arising — not suppression, but the bhakta's redirection of the desire toward Krishna before the action is organized around it."
 },
 "primary_meaning": "Action performed by one who craves the fruit, acts with the pride of being the doer, and strains with great toil is called rajasic."
}