{
 "verse_id": "18.27",
 "mūla": {
  "devanāgarī": "रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः | हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः",
  "iast": "rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ | harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 27",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "rāgī",
   "lemma": "rāgin",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "रागः अस्य अस्तीति रागी, कर्मफलप्रेप्सुः कर्मफलार्थी इत्यर्थः, लुब्धः परद्रव्येषु संजाततृष्णः, तीर्थादौ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "यशोऽर्थी, कर्मफलप्रेप्सुः कर्मफलाथीं, लुब्धः कर्मापेक्षितद्रव्यव्ययस्वभावरहितः हिंसात्मकः परान् पीडयित्वा तैः कर्म कुर्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "कामाद्याकुलचित्तः, अतएव कर्मफलप्रेप्सुः कर्मफलार्थी, लुब्धः परद्रव्याभिलाषी धर्मार्थं स्वद्रव्यत्यागासमर्थश्च, स्वाभिप्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "रागी"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "phala",
   "lemma": "phala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फल"
  },
  {
   "surface_form": "prepsuḥ",
   "lemma": "prepsu",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रेप्सुः"
  },
  {
   "surface_form": "lubdhaḥ",
   "lemma": "√lubh",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "लुब्धः"
  },
  {
   "surface_form": "hiṃsā",
   "lemma": "hiṃsā",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "तदात्मकस्तत्स्वभावः स्वाभिप्रायाप्रकटने तु नैष्कृतिक इति भेदः, अशुचिः शास्त्रोक्तशौचहीनः, सिद्ध्यसिद्ध्योः कर्मफलस्य हर",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हिंसा"
  },
  {
   "surface_form": "ātmakaḥ",
   "lemma": "ātmaka",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मकः"
  },
  {
   "surface_form": "aśuciḥ",
   "lemma": "aśuci",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अशुचिः"
  },
  {
   "surface_form": "harṣa",
   "lemma": "harṣa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हर्ष"
  },
  {
   "surface_form": "śoka",
   "lemma": "śoka",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शोक"
  },
  {
   "surface_form": "anvitaḥ",
   "lemma": "anvita",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अन्वितः"
  },
  {
   "surface_form": "kartā",
   "lemma": "kartṛ",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सः राजसः परिकीर्तितः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "राजसः परिकीर्तितः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "न तत्फलं राज्यस्वर्गादि लभते किन्तु हर्षशोकौ ताभ्यामन्वित इति राजसः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "राजसः परिकीर्तितः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्ता"
  },
  {
   "surface_form": "rājasaḥ",
   "lemma": "rājasa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "परिकीर्तितः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "परिकीर्तितः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "परिकीर्तितः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "परिकीर्तितः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "राजसः"
  },
  {
   "surface_form": "parikīrtitaḥ",
   "lemma": "pari-√kīrtay",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परिकीर्तितः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.8",
   "type": "shared-vocabulary echo",
   "score": 0.8686,
   "feature_breakdown": {
    "cosine": 0.8386,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.7401,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.38",
   "type": "thematic-similarity",
   "score": 0.8668,
   "feature_breakdown": {
    "cosine": 0.8368,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 3.8251,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "14.7",
   "type": "shared-vocabulary echo",
   "score": 0.862,
   "feature_breakdown": {
    "cosine": 0.842,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 8.2165,
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   }
  },
  {
   "verse": "9.2",
   "type": "shared-vocabulary echo",
   "score": 0.8542,
   "feature_breakdown": {
    "cosine": 0.8242,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.7401,
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   }
  },
  {
   "verse": "17.5",
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   "score": 0.8534,
   "feature_breakdown": {
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  {
   "verse": "7.11",
   "type": "thematic-similarity",
   "score": 0.8524,
   "feature_breakdown": {
    "cosine": 0.8324,
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  {
   "verse": "18.24",
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   "feature_breakdown": {
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    "theme_graph": 0.0,
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    "substring": 0.0,
    "lemma_overlap": 5.7401,
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   }
  },
  {
   "verse": "18.53",
   "type": "thematic-similarity",
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   "feature_breakdown": {
    "cosine": 0.8305,
    "theme_graph": 0.0,
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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_18.27",
    "anandgiri_18.27"
   ],
   "score": 0.5,
   "english_rendering": "The rajasika agent is one whose mind is colonized by raga (attachment) — he desires the fruits of action and is greedy for another's wealth or unable to relinquish his own even for sacred purpose. He is of a nature to cause pain to others (himsatmaka), devoid of inner and outer purity (shuchi), and swings between elation at what is desired and grief at its loss or absence. Shankara names joy and sorrow as twin products of the same karmic success-and-failure cycle — the rajasika agent is bound precisely because he cannot exit that oscillation.",
   "divergence_note": "Shankara: 'ragah asya asti iti ragi... harmshokabhyam anvitah samyuktah; tasya karma sampatti-vipattibyam harshashokou syatam' — the commentator traces each compound back to its operative root and locates elation and grief as structurally entailed by investment in outcome."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.27",
    "vedantadeshika_18.27"
   ],
   "score": 0.5,
   "english_rendering": "The rajasika agent is specifically a seeker of fame (yashoarthi) — Ramanuja's gloss on ragi is more precise than generic attachment; the agent craves recognition, not merely results. He lacks the disposition to spend what an action requires (not parting with resources the task demands), causes harm by making others work under coercion, and is destitute of the purity the action calls for. In the field of action such as battle, he swings between elation at victory and despair at defeat.",
   "divergence_note": "Ramanuja: 'ragi yashoarthi... karmapekshita-dravyavyaya-svabhava-rahitah... yuddhadau karmani jayadisiddha-siddhi-asiddhi-yoh harshashokaanvitah' — the yashoarthi identification and the specific failure of resource-expenditure are Ramanuja's distinct contributions absent in other commentators."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.27",
    "jayatirtha_18.27"
   ],
   "score": 0.5,
   "english_rendering": "*Rāgī* (one consumed by attachment), *karmaphalaprepsuḥ* (hungering after the fruits of action), *lubdhaḥ* (greedy), *hiṃsātmakaḥ* (whose very nature is violence), *aśuciḥ* (impure), *harṣaśokānvitaḥ* (swung between elation and grief) — this is the *rājasa* *kartā* (agent of passion-born action). In Dvaita's reading, each quality named in the mūla is a mark of the *jīva* (the individual self) acting under the delusion of *svatantra* (the independently real, self-sufficient) agency, a status that belongs to Hari alone. *Rāga* (passionate attachment) and *lubdhatā* (greed) disclose the *jīva*'s refusal to rest in *paratantra* (eternally dependent) subordination; the grasping after *karmaphala* (fruits of action) compounds this, since fruit-appropriation is the prerogative of the Lord, not the dependent agent. *Hiṃsā* (violence) and *aśauca* (impurity) follow necessarily: when the *jīva* mistakes its conditional agency for unconditional selfhood, its acts tear at the *pañca-bheda* (the five-fold real distinction — Lord from *jīva*, Lord from matter, *jīva* from *jīva*, *jīva* from matter, matter from matter) that structures all existence. The oscillation between *harṣa* and *śoka* is not incidental; it is the experiential signature of action severed from *bhakti* (devotion as ontological subordination to Hari). The *rājasa kartā* is thus not merely morally deficient but ontologically disordered, locked in bondage proportional to the intensity of the self-arrogating will.",
   "divergence_note": "Madhva and Jayatīrtha are both silent on this verse. The reading is reconstructed from Dvaita *siddhānta* as applied to the *triguṇa-kartṛ* typology: the *rājasa* agent's defects are re-read through the *paratantra*-*svatantra* asymmetry and the *pañca-bheda* scheme that govern all Dvaita anthropology.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.27"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the verse economically: a kartri who is ragi and karmaphalaprepshu — attached and fruit-desiring — also greedy and violent by nature — does not in fact obtain the fruit he craves (kingdom, heaven). What he obtains instead is the oscillation of joy and sorrow. The rajasika agent is thus defined by his failure to arrive at the very thing he ran toward; his doing is self-defeating.",
   "divergence_note": "Vallabha: 'karmaphalaprepshu tadrishah kopi lubdho himsatmakah karta na tatphalam rajyasvargadi labhate kintu harshashokou tabhyamanvita iti rajasah' — the fruit-withholding logic is Vallabha's distinctive emphasis: rajasika activity is not merely impure but structurally unrewarding."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.27"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara glosses each qualifier with clear devotional precision: ragi means one who holds affection for children and other objects of attachment (putradipritimanah); lubdha means one who covets another's wealth; himsatmaka means one whose natural disposition is to kill or harm (marakasvabhava); ashuchi means one who is empty of the purity that scripture enjoins. The rajasika agent is thus catalogued as a person whose every quality is oriented outward — toward acquiring, possessing, and reacting — rather than toward surrender.",
   "divergence_note": "Sridhara: 'ragi putradipritimanah... lubdhah parasvabhilashi... himsatmako marakasvabhavah... ashuchir-vihita-shaucha-shunyah... labhalaabhayoh harshashokabyam anvitah' — the homely gloss of ragi as parental attachment grounds the verse in lived experience."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.27"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana opens with a psycho-spiritual diagnosis: the rajasika agent is one whose mind is agitated by desire and similar disturbances (kamadyakulachittah) — from this root-condition everything else follows necessarily. His definition of himsatmaka is uniquely interior: himsa is the cutting of another's proceeding by making one's own intention manifest; by contrast, the subtle deceiver who conceals his intention is a different species of wrongdoer. Lubdha receives a two-register definition — coveting another's possessions and being incapable of releasing his own for dharma's sake.",
   "divergence_note": "Madhusudana: 'ragi kamadyakulachittah... svabhipraaya-prakatanena para-vritti-cchedanam himsa tad-atmakah... lubdhah paradravyabhilashi dharmartham svadravyatyagasamarthashcha' — the himsatmaka gloss as intentional occlusion of another's will is found nowhere else in the panel and marks Madhusudana's synthesizing philosophical register."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "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": "कर्मफल",
   "role": "supporting",
   "other_verses_in_list": [
    "6.1",
    "18.2",
    "18.11"
   ]
  },
  {
   "list": "शुचिः",
   "role": "supporting",
   "other_verses_in_list": [
    "12.16"
   ]
  }
 ],
 "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": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "lubdhaḥ: lubh -> √lubh",
     "parikīrtitaḥ: parikīrtay -> pari-√kīrtay"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.009555Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 4,
    "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": [
  "Can a person be simultaneously ragi (attached) and apparently disciplined — i.e., is outward renunciation compatible with inner fruit-desire, and what reveals the difference?",
  "Ramanuja reads ragi as yashoarthi (fame-seeker): does the desire for recognition constitute a subtler and harder-to-detect form of rajasika motivation than simple greed?",
  "Madhusudana defines himsa as cutting another's will by asserting one's own — does this mean that persuasion, negotiation, and even management can be structurally violent if they override the other's proceeding?",
  "Vallabha notes the fruit (kingdom, heaven) is not even obtained — is the text arguing that rajasika action is self-undermining by its own internal logic, not merely morally deficient?",
  "The verse pairs harsha (elation) and shoka (grief) as the signature of the rajasika agent: what does it mean that equanimity is not a virtue added to good action but a symptom of its absence in degraded action?",
  "Shankara locates harsha-shoka as structurally arising from karmic success-and-failure: if the agent cannot exit that cycle, is this a description of a type of person or a description of a condition any agent can fall into situationally?",
  "If Madhva's Dvaita requires absence of commentary to be flagged as inferred, what does the silence of the strongest pluralist commentator on this verse tell us about where the Dvaita tradition anchors its ethical argument?"
 ],
 "everyday_applications": {
  "advaita": "Before a high-stakes meeting or project review, notice whether you are tracking the outcome obsessively — rehearsing the success scenario and its elation, or the failure scenario and its grief. Shankara's point is that this internal oscillation is itself the marker of rajasika motivation, not a side effect. The practice is to catch the rehearsal before the event, not to suppress emotion after.",
  "vishishtadvaita": "Ramanuja's yashoarthi gloss targets the professional who works for visibility rather than the work itself. The test is: would you do this task exactly this way if no one would know you did it? If the answer changes the quality or method of your effort, you are in yashoarthi territory. Bring the action back to its functional service dimension.",
  "dvaita": "When you notice yourself taking credit for a good outcome or defending yourself against blame for a bad one, you are operating from the assumption of independent agency that Madhva identifies as the root error. The discipline is to explicitly name the dependence — 'this happened through conditions I did not originate' — not as false modesty but as accurate metaphysics that loosens the grip of reactive emotion.",
  "shuddhadvaita": "Vallabha's observation that the rajasika agent does not even get what he ran toward is a practical warning about hedonic forecasting. When you find yourself in a project primarily for the reward at the end, build in the question: 'What am I actually getting from this as I do it?' Consistently arriving at 'nothing yet — I am waiting for the result' is Vallabha's diagnostic signal that the activity will deliver harsha-shoka, not the promised fruit.",
  "bhakti": "Sridhara's ragi-as-putradipritimanah (attached to children and dear ones) reminds us that the most morally respectable attachments — parenting, friendship, mentorship — can become rajasika if they generate the harsha-shoka cycle. The question is not whether to love but whether love has made you reactive: do you rise and fall with the fortunes of the person you love? That reactivity, not the love itself, is the target.",
  "advaita-bhakti": "Madhusudana's interior definition of himsa — asserting your intention in a way that cuts another's proceeding — applies directly to collaborative work. When you push your solution in a meeting by making the alternative feel untenable rather than simply presenting your view, you are performing himsa in Madhusudana's sense. The counter-practice is to present your view in a form that actively preserves the other person's capacity to proceed differently."
 },
 "primary_meaning": "Driven by passion, craving the fruits of his deeds, greedy, violent by nature, impure, and swinging between joy and grief, this doer is called rajasic."
}