{
 "verse_id": "18.45",
 "mūla": {
  "devanāgarī": "स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः | स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु",
  "iast": "sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ | svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 45",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "sve",
   "lemma": "sva",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "स्वे यथोक्तलक्षणभेदे कर्मणि अभिरतः तत्परः संसिद्धिं स्वकर्मानुष्ठानात् अशुद्धिक्षये सति कायेन्द्रियाणां ज्ञाननिष्ठायोग्",
     "school": "advaita",
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     "witnesses": [
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      "anandgiri"
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    {
     "sense": "स्वे यथोदिते कर्मणि अभिरतो नरः संसिद्धिं परमपदप्राप्तिं लभते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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      "vedantadeshika"
     ]
    },
    {
     "sense": "स्व इत्यर्द्धेन",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "स्व इति",
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     "witnesses": [
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   "surface_devanagari": "स्वे"
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   "surface_form": "sve",
   "lemma": "sva",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "स्वे यथोक्तलक्षणभेदे कर्मणि अभिरतः तत्परः संसिद्धिं स्वकर्मानुष्ठानात् अशुद्धिक्षये सति कायेन्द्रियाणां ज्ञाननिष्ठायोग्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
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    },
    {
     "sense": "स्वे यथोदिते कर्मणि अभिरतो नरः संसिद्धिं परमपदप्राप्तिं लभते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
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    },
    {
     "sense": "स्व इत्यर्द्धेन",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "स्व इति",
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     "witnesses": [
      "sridhara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्वे"
  },
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   "surface_form": "karmaṇi",
   "lemma": "karman",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्मणि"
  },
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   "surface_form": "abhirataḥ",
   "lemma": "abhi-√ram",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभिरतः"
  },
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   "surface_form": "saṃsiddhim",
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   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संसिद्धिम्"
  },
  {
   "surface_form": "labhate",
   "lemma": "√labh",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्राप्नोति नरः अधिकृतः पुरुषः किं स्वकर्मानुष्ठानत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "। स्वकर्मनिरतो यथा सिद्धिं विन्दति परमं पदं प्राप्नोति तथा श्रृणु।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। कर्मणां ज्ञानप्राप्तिप्रकारमाह -- स्वकर्मेति सार्धेन। स्वकर्मपरिनिष्ठितो यथा येन प्रकारेण तत्त्वज्ञानं लभते तं प्रकारं",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "नरो वर्णाश्रमाभिमानी,मनुष्यो मनुष्याधिकारत्वात्कर्मकाण्डस्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लभते"
  },
  {
   "surface_form": "naraḥ",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नरः"
  },
  {
   "surface_form": "sva",
   "lemma": "sva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्व"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "nirataḥ",
   "lemma": "nir-√am",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निरतः"
  },
  {
   "surface_form": "siddhim",
   "lemma": "siddhi",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सिद्धिम्"
  },
  {
   "surface_form": "yathā",
   "lemma": "yathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यथा"
  },
  {
   "surface_form": "vindati",
   "lemma": "√vid",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", तत् शृणु ।।",
     "school": "advaita",
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     ]
    },
    {
     "sense": "परमं पदं प्राप्नोति तथा श्रृणु",
     "school": "viśiṣṭādvaita",
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    }
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   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "śṛṇu",
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   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शृणु"
  }
 ],
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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_18.45",
    "anandgiri_18.45"
   ],
   "score": 0.5,
   "english_rendering": "Each person, absorbed in their own prescribed action (svakarmābhirata), attains a purification (saṃsiddhi) that is not liberation itself but the removal of impurity (aśuddhi-kṣaya) — rendering body and senses fit for jñāna-niṣṭhā (steadiness in knowledge). Śaṅkara is explicit: svakarmānuṣṭhāna does not yield mokṣa directly; it yields yogyatā (qualification). Hear now how the one devoted to svakarmā arrives at siddhi through this indirect path."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.45",
    "vedantadeshika_18.45"
   ],
   "score": 0.5,
   "english_rendering": "The person who is absorbed in the karma appropriate to their station (yathoditaṃ karmaṇi abhirataḥ) attains saṃsiddhi — and Rāmānuja glosses this as paramapada-prāpti, the reaching of the supreme abode of Bhagavān. Karma here is kainkarya (service), not mere duty; its fruit is not purification alone but direct access to the highest goal. Hear now how the svakarmanirata attains that paramam padam."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.45",
    "jayatirtha_18.45"
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   "score": 0.5,
   "english_rendering": "*Sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ* — each *nara* (person), absorbed in his own appointed *karma*, attains *saṃsiddhi* (full accomplishment). *Svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu* — how one who is fixed in *svakarma* (one's own duty) finds *siddhi* (attainment), hear that now.\n\nEach *jīva* (individual self) is *paratantra* (eternally dependent) on *Hari*, and *svakarma* is not mere social function but the mode of worship appropriate to that *jīva*'s *adhikāra* (qualification) within the *taratamya* (graded ontological hierarchy). The *pañca-bheda* (five-fold real distinction) stands intact: the *jīva* who performs *svakarma* does not dissolve into Hari but arrives, as a distinct *paratantra* self, at a grade of *saṃsiddhi* proportioned to devotion and qualification. *Abhirati* (deep absorption) in *svakarma* is itself a form of *bhakti* (devotion as ontological subordination), since all activity of the dependent self, when rightly directed, flows toward and is sustained by *Hari*'s will. The imperative *śṛṇu* ('hear this') opens the disclosure of how *Hari*'s *anugraha* (grace) mediates the ascent from vocation to liberation — a liberation that is real arrival of the *jīva* at its proper dependent station, never dissolution.",
   "provenance": "siddhānta_reconstruction"
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  "śuddhādvaita": {
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   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.45"
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   "score": 0.5,
   "english_rendering": "Vallabha reads 'sva-sva' (each one's own) as the operative constraint: this karma must be one's own, not another's (paradharma is explicitly excluded by this reduplication). The saṃsiddhi — one's own perfection — flows directly from staying within the prasāda-field of Kṛṣṇa's own dispensation. Each jīva's assigned station is Kṛṣṇa's līlā-arrangement; deviation to para-dharma severs that prasāda-channel."
  },
  "bhakti": {
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   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.45"
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   "score": 0.5,
   "english_rendering": "Śrīdhara frames this verse as the pivot where varna-āśrama karma is shown to be the cause of jñāna, not an obstacle to it: the person established (pariniṣṭhita) in svādhikāra-vihita karma (action prescribed for one's own station) attains saṃsiddhi understood as jñāna-yogyatā (fitness for knowledge). The following half-verse promises to explain the process (prakāra) by which this karma-pariniṣṭhā leads to tattvajñāna."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.45"
   ],
   "score": 0.5,
   "english_rendering": "*Sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ* — absorbed in one's own prescribed duty, a person attains perfection. Madhusūdana opens by situating *svakarmā* within the five-fold scheme of dharma drawn from the Bhāviṣya Purāṇa: *vṛṇadharmaḥ*, *āśramadharmaḥ*, *varṇāśramadharmaḥ*, *gauṇadharmaḥ*, and *naimittikadharmaḥ* — *dharmācchhreyaḥ samuddiṣṭaṃ sa tu pañcavidhaḥ prokto vedamūlaḥ sanātanaḥ*. *Varṇadharma* is that duty operative solely through one's *varṇatva*, such as *upanayana*; *āśramadharma* through one's *āśrama*, such as *bhikṣādaṇḍādika*; the *gauṇadharma* — *yo guṇena pravarteta guṇadharmaḥ sa ucyate* — flows from quality alone, as in a king's protection of his subjects; the *naimittika* — *nimittamekam āśritya yo dharmāḥ saṃpravartate* — depends on occasion, as in *prāyaścitta*.\n\nHārīta's four-fold classification then intersects this: *pṛthagdharmaḥ*, *viśeṣadharmaḥ*, *samānadharmaḥ*, and *kṛtsnadharmaḥ* — the last being the one most relevant to the *mumukṣu* (the liberation-seeker). Madhusūdana specifies: *mokṣahetv-ātmajñānotpatti-pratibandhakaparihārāya niṣkāmakarmānuṣṭhānaṃ kṛtsnadharma ityarthaḥ* — niṣkāma performance of duty constitutes *kṛtsnadharma* precisely because it removes the *pratibandhaka* (obstruction) to the arising of *ātmajñāna* (knowledge of the self), the cause of liberation.\n\nThe fruits of *svakarmā* are graduated. Manu is quoted: *śrutiSmṛtyuditaṃ dharmam anutiṣṭhann hi mānavaḥ iha kīrtim avāpnoti pretya cānuttamaṃ sukham* — in this life, *kīrti* (renown); after death, the highest happiness, taken as indicating the appropriate fruit in each case. Āpastamba confirms: *sarvavaṇānāṃ svadharmoṣṭhāne paramaparimitaṃ sukham*. Gautama further adds that *varṇā āśramāś ca svakarmmaniṣṭhāḥ pretya karmaphalam anubhūya tataḥ śeṣeṇa viśiṣṭadeśajātikularūpāyuḥśrutavṛttavittasukhamedhasaḥ janma pratipādyante viṣvañco viparītā naśyanti* — those who go in all directions as they please, contrary to dharma, fall into hellish births and perish in insect and worm forms, losing all *puruṣārtha*.\n\nHārīta's verse clinches the distinction between *sakāma* and *niṣkāma* performance: *kāmyaiḥ kecid yajñadānais tapobhir labdhvā lokān punar āyānti janma kāmair muktāḥ satyayajñāḥ sudānās taponiṣṭhāś cākṣayān yānti lokān* — those freed from desire and steadfast in truth attain imperishable worlds. *Niṣkāmakarmā* thus flows upward toward *ātmajñāna*; *kṛtsnadharma* is its name when directed to removing every obstruction on that path. The verse's injunction — *svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu* — calls Arjuna to hear precisely how this graded movement from duty to *saṃsiddhi* operates."
  }
 },
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  "extraction_date": "2026-04-21",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "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": [
  "If svakarmā yields only jñāna-fitness (Śaṅkara) but paramapada itself (Rāmānuja), what is at stake in this doctrinal gap — is the verse a bridge to the next teaching or a complete teaching in itself?",
  "The reduplication 'sva-sva' singles out para-dharma as the specific danger excluded (Vallabha). What does it cost a person — psychologically and soteriologically — to perform another person's dharma competently?",
  "Śrīdhara and Madhusūdana both read karma as cause of jñāna, not its rival. How does this challenge the common modern reading that action and knowledge are opposed paths in the Gītā?",
  "Madhusūdana's five-fold dharma taxonomy (varṇa, āśrama, gauṇa, naimittika, kṛtsna) implies that moral obligation has layers with different fruits and different mechanisms. Which layer is 18.45 actually invoking?",
  "The verse ends with 'tac chṛṇu' ('hear this'). Who is the implied authority being invoked — the teacher's exposition, the smṛti tradition, or something else?",
  "If Madhva's school has no bhāṣya on this verse, what does that structural absence tell us about where Dvaita locates the weight of chapter 18 — and which verses it treats as load-bearing?"
 ],
 "everyday_applications": {
  "advaita": "A surgeon who performs operations with full technical absorption — not seeking fame, not fearing failure — is burning off the impurities that prevent clear seeing. The surgery is not liberation; it is the cleaning of the lens. Excellence in one's craft, sustained without grasping at its fruits, is Śaṅkara's path of jñāna-preparation in secular form.",
  "viśiṣṭādvaita": "A teacher who pours herself into her students not as a career strategy but as kainkarya — service offered to the Bhagavān who inhabits each student — experiences her classroom as a threshold to paramapada. The frame is not 'doing my job well' but 'offering this work as worship'; the saṃsiddhi is the quality of presence she inhabits, not a future reward.",
  "dvaita": "Every person has a distinct ādhāra (vessel-shape) — the combination of capacity, circumstance, and calling that Hari arranged. To work within that vessel faithfully, without envy of another's vessel, is to be in right relation to Hari's dispensation. The Dvaita practitioner asks not 'how can I maximize my output?' but 'am I working within the shape I was given?'",
  "śuddhādvaita": "Vallabha's warning about para-dharma applies directly to professional mimicry: copying another person's career path, voice, or method because it worked for them severs your own prasāda-channel. The Puṣṭi-mārga practitioner protects the sva-sva by resisting the cultural pressure to perform someone else's excellence.",
  "bhakti": "Śrīdhara's insight is that diligent professional work — done within one's actual qualification, not beyond it — is itself a form of sādhana (practice). The person who consistently does the work they are actually equipped to do, without overstretching into glamour roles or shrinking from unglamorous ones, is accumulating jñāna-yogyatā without knowing it.",
  "advaita-bhakti": "Madhusūdana's taxonomy suggests that dharma operates at multiple simultaneous layers: the same act can be naimittika (occasion-driven), gauṇa (quality-driven), and varṇa-dharma at once. A working parent who shows up for a school concert is fulfilling grhastha-dharma, gauṇa-dharma of affection, and naimittika-dharma of the occasion simultaneously. None of these layers cancels the others; recognizing all of them is the integrated dharma-awareness Madhusūdana is pointing toward."
 },
 "primary_meaning": "Each person absorbed in their own work attains perfection. Hear how one devoted to their duty finds it."
}