{
 "verse_id": "18.3",
 "mūla": {
  "devanāgarī": "त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः | यज्ञदानतपःकर्म न त्याज्यमिति चापरे",
  "iast": "tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ | yajñadānatapaḥkarma na tyājyamiti cāpare",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 3",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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     "sense": "इति एके कर्म प्राहुः मनीषिणः पण्डिताः सांख्यादिदृष्टिम् आश्रिताः, अधिकृतानां कर्मिणामपि इति",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एके"
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   "grammar": "accusative neuter singular noun",
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     "sense": "मुमुक्षुणा त्याज्यम् इति आहुः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
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     "sense": "बन्धहेतुत्वात् दोषवद्दुष्टमतः कर्माधिकृतैरपि कर्म त्याज्यमेवेत्येके मनीषिणः प्राहुः",
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  },
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   "surface_form": "prāhuḥ",
   "lemma": "√prāh",
   "grammar": "past indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्राहुः"
  },
  {
   "surface_form": "manīṣiṇaḥ",
   "lemma": "manīṣin",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "पण्डिताः सांख्यादिदृष्टिम् आश्रिताः, अधिकृतानां कर्मिणामपि इति",
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  },
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   "surface_form": "yajña",
   "lemma": "yajña",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यज्ञ"
  },
  {
   "surface_form": "dāna",
   "lemma": "dāna",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दान"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "karma",
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    {
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     "sense": "बन्धहेतुत्वात् दोषवद्दुष्टमतः कर्माधिकृतैरपि कर्म त्याज्यमेवेत्येके मनीषिणः प्राहुः",
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  },
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   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
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   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति एके कर्म प्राहुः मनीषिणः पण्डिताः सांख्यादिदृष्टिम् आश्रिताः, अधिकृतानां कर्मिणामपि इति",
     "school": "advaita",
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      "vedantadeshika"
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   "surface_devanagari": "त्याज्यम्"
  },
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   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "apare",
   "lemma": "apara",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपरे"
  }
 ],
 "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_18.3",
    "anandgiri_18.3"
   ],
   "score": 0.5,
   "english_rendering": "Sankara draws a strict boundary: the debate here concerns only those still under karmic qualification (adhikara), not the jnana-nishtha sannyasi who has already renounced all action through knowledge. One camp of pandits, following the Sankhya view, holds that all karma (action) is to be abandoned because it is bandha-hetu (cause of bondage), just as raga (desire) is discarded. The opposing camp holds that yajna (sacrifice), dana (gift), and tapas (austerity) must not be renounced — but Sankara insists this entire debate is only about karma-phala-tyaga (abandonment of fruit), not the supreme renunciation of all action by one who has realized the self.",
   "divergence_note": "Sankara's extended commentary distinguishes adhikrta-karmins from jnana-nishtha sannyasins; the latter are explicitly excluded from this debate. Source: panel_commentary_devanagari present."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.3",
    "vedantadeshika_18.3"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja identifies the two camps precisely: the Kapila-following Sankhyas and some Vedic interpreters who, treating all yajna and karma as bondage-causing like a defect (dosa), recommend complete renunciation for the mumuksu (liberation-seeker). Against them stand other pandits who declare that yajna, dana, and tapas-karma must not be abandoned. Ramanuja's framing implies that karma as kainkarya (service) to Bhagavan carries a fundamentally different status from karma performed for self-interest — the question of abandonment does not arise where action is pure devotion.",
   "divergence_note": "Ramanuja names Kapila-vaidika school and cites mumuksu-context explicitly. Source: panel_commentary_devanagari present."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.3",
    "jayatirtha_18.3"
   ],
   "score": 0.5,
   "english_rendering": "Madhva reads the verse as a resolved debate, not an open one: because the first camp is called 'manishinah' (the wise), even their position must be taken seriously, but the intended meaning is phala-tyaga (renunciation of fruit) rather than kriya-tyaga (renunciation of the act). The verse's very next teaching ('yasthu karma-phala-tyagi') confirms this — Madhva treats both camps as pointing toward the same Hari-oriented resolution, where the jiva's dependent action continues but its fruit is surrendered as worship.",
   "divergence_note": "Madhva cites BG 18.11 ('yasthu karma-phala-tyagi') as confirmatory. Source: panel_commentary_devanagari present."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.3"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the two camps as partial witnesses, each seeing one facet of the truth. The Sankhyas (manishinah) correctly perceive that karma tainted by himsa (violence) is to be abandoned — their insight is praised by the verse's very use of 'manishinah'. The Mimamsakas correctly insist that yajna-karma mandated by sruti cannot be relinquished — they too partially honor the Veda. Both fall short of the full vision that all action is Krsna's lila-prasada: the question of abandonment dissolves when the performer recognizes that Krsna's grace is the only agent.",
   "divergence_note": "Vallabha praises both camps as 'bhrantah api ekamsatah samicina' (even the confused are partially correct). Source: panel_commentary_devanagari present."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.3"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami reads the verse as stage-setting for the definitive position — that only karma-phala-tyaga (renunciation of fruit), not karma-tyaga (renunciation of action), is what 'tyaga' means for the non-knower. He expounds both camps with unusual care: the Sankhya-Mimamsaka split on himsa (violence) in ritual action reduces to a question of whether the general prohibition 'na himsyat sarva-bhutani' overrides the specific injunction to sacrifice — his answer follows Mimamsa: the specific vidhi displaces the general, so nityakarma (regular obligatory action) like yajna is not to be abandoned.",
   "divergence_note": "Sridhara gives full Mimamsa samanya-visesa analysis of himsadosa. Note: Sridhara's text is entirely clean Sanskrit — no HTML artifacts in this payload."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.3"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati frames the verse as the opening of the second question's answer, where he must resolve the threefold sense of 'sannyasa' and 'tyaga'. Two interpretations of 'dosavat' (like a defect): either all karma is dosa because it is bandha-hetu (cause of bondage), or karma is to be abandoned as one abandons raga — but only by those yet to develop the desire for knowledge (vividisat). The second camp's position — that yajna, dana, tapas are not to be abandoned — is tied to antahkarana-suddhi (purification of the inner instrument) as a prerequisite for knowledge. His synthesis anticipates the sattvika-tyaga resolution: the Bhakta acting without fruit is already practicing the tyaga Krishna will endorse.",
   "divergence_note": "Madhusudana explicitly names 'dvitiyah paksah karma-adhikarinam antahkarana-suddhi-dvara vividisa-utpatti-artham'. Source: panel_commentary_devanagari present."
  },
  "visistadvaita": {
   "score": 0.5
  },
  "suddhAdvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "other_verses_in_list": [
    "2.51"
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 ],
 "audit_trail": {
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  "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"
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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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    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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"
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 },
 "so_what_questions": [
  "When two authoritative traditions disagree about a core practice, what standard do you use to adjudicate — scripture, reason, or lived consequence?",
  "Is there a difference between abandoning an action because it causes harm and abandoning it because it causes bondage? Which motivation is available to you right now?",
  "The Sankhyas say all ritual action carries a defect (dosa); the Mimamsakas say the specific injunction overrides the general prohibition. How does this map onto your own ethical conflicts between rules and contexts?",
  "If renouncing the fruit of action is the resolution, what exactly are you holding onto when you refuse to act without a guaranteed outcome?",
  "Sankara excludes the already-enlightened from this debate entirely. What would change in your practice if you recognized which category you actually belong to?",
  "Vallabha says both camps are partially right because neither fully abandons the Veda. Is there a domain in your life where you are also partially right — honoring one real constraint while missing another?",
  "Madhusudana ties non-abandonment of yajna-dana-tapas to antahkarana-suddhi. What is the purification that makes your current work legible as preparation rather than distraction?"
 ],
 "everyday_applications": {
  "advaita": "When facing a demanding obligation at work or in family, ask first: am I the type of person still in training (karma-adhikarin), or have I genuinely transcended the attachment to outcomes? If the former — as is almost certainly the case — the debate about quitting does not apply to you. Do the work; drop the fantasy of heroic renunciation.",
  "visistadvaita": "Treat any recurring service obligation — household, professional, communal — as a question of motivation rather than content. The Sankhya temptation to call it 'bondage' and walk away is precisely what Ramanuja's mumuksu frame warns against: even liberation-seeking can become a cover for self-prioritization over Bhagavan's order.",
  "dvaita": "In Madhva's reading, the action continues but the ownership of result is surrendered. The everyday practice: complete the task in front of you with full effort, then explicitly release the outcome — not as a psychological technique, but as an acknowledgment that Hari is the actual enjoyer of every result.",
  "suddhAdvaita": "Vallabha's partial-witness frame is useful when advisors disagree. Rather than dismissing one side, ask what each is correctly protecting. The advisor who says 'stop' and the one who says 'continue' are often both responding to a real feature of the situation — your job is to find the Krsna-centered action that honors both constraints.",
  "bhakti": "Sridhara's Mimamsa resolution applies directly to role-based duties: the specific obligation of your role (parent, professional, citizen) overrides the general philosophical preference for inaction. 'Na himsyat sarva-bhutani' does not mean: do nothing that could conceivably cause friction. It means: do not cause unprovoked harm. Your yajna — your structured, socially-embedded obligatory action — is not in conflict with that.",
  "advaita-bhakti": "Madhusudana's antahkarana-suddhi frame gives daily practice its logic: yajna (disciplined offering), dana (giving without calculation), and tapas (voluntary difficulty) are not optional extras on the spiritual path — they are the mechanism by which the inner instrument becomes capable of receiving knowledge. Skipping them because they seem 'merely preparatory' is the error this verse begins to correct."
 },
 "primary_meaning": "Some learned men say all action is flawed and should be given up; others say acts of sacrifice, charity, and austerity must never be abandoned."
}