{
 "verse_id": "18.46",
 "mūla": {
  "devanāgarī": "यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् | स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः",
  "iast": "yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam | svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 46",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "yatas",
   "lemma": "yatas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यतस्"
  },
  {
   "surface_form": "pravṛttiḥ",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रवृत्तिः"
  },
  {
   "surface_form": "bhūtānām",
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   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भूतानाम्"
  },
  {
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   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "येन"
  },
  {
   "surface_form": "sarvam",
   "lemma": "sarva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इदं ततं जगत् व्याप्तम् स्वकर्मणा पूर्वोक्तेन प्रतिवर्णं तम् ईश्वरम् अभ्यर्च्य पूजयित्वा आराध्य केवलं ज्ञाननिष्ठायोग्यता",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "इदं ततं स्वकर्मणां तं माम् इन्द्राद्यन्तरात्मतयावस्थितम् अभ्यर्च्य मत्प्रसादात् मत्प्राप्तिरूपां सिद्धिं विन्दति मानवः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सर्वम्"
  },
  {
   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "tatam",
   "lemma": "√tan",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ततम्"
  },
  {
   "surface_form": "sva",
   "lemma": "sva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्व"
  },
  {
   "surface_form": "karmaṇā",
   "lemma": "karman",
   "grammar": "instrumental neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्मणा"
  },
  {
   "surface_form": "tam",
   "lemma": "tad",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तम्"
  },
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   "surface_form": "abhyarcya",
   "lemma": "abhyarc",
   "grammar": "conv",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभ्यर्च्य"
  },
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सिद्धिम्"
  },
  {
   "surface_form": "vindati",
   "lemma": "√vid",
   "grammar": "present indicative 3rd person singular verb",
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    {
     "sense": "मानवः मनुष्यः",
     "school": "advaita",
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    },
    {
     "sense": "मानवः।मत्त एव सर्वम् उत्पद्यते, मया च सर्वम् इदम् ततम् इति पूर्वम् एव उक्तम् -- अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
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    {
     "sense": "मानवो, देवादिस्तूपासनामात्रेणेति भावः",
     "school": "advaita-bhakti",
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   "surface_devanagari": "विन्दति"
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     "sense": "।मत्त एव सर्वम् उत्पद्यते, मया च सर्वम् इदम् ततम् इति पूर्वम् एव उक्तम् -- अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।।मत्तः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
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    }
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   "surface_devanagari": "मानवः"
  }
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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_18.46",
    "anandgiri_18.46"
   ],
   "score": 0.5,
   "english_rendering": "From the antarayamin (inner controller), who is Ishvara, arises the pravitti (activity and origin) of all beings; by that same Ishvara this entire world is pervaded (tatam). By worshipping (abhyarcya) that Ishvara through one's own prescribed duty (sva-karma), the human being attains the siddhi (perfection) that is the qualifying state for jnana-nishtha (steadfastness in knowledge). Shankara is precise: the siddhi here is not liberation itself but the antahkarana-shuddhi (purification of inner faculty) that makes the aspirant eligible for jnana. Sva-karma is not an end; it is the preparation that exhausts its own necessity.",
   "divergence_note": "Shankara: 'siddhi' = 'kevalain jnananishtayogyatalakshanam' — qualification for jnana-nishtha alone, not final mukti. Abhyarcana of Ishvara as antaryamin through varna-specific karma.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.46",
    "vedantadeshika_18.46"
   ],
   "score": 0.5,
   "english_rendering": "That Bhagavan from whom the origin and all activity (utpattyadi-pravritti) of beings proceeds, and by whom all this is pervaded, is none other than the Lord dwelling as antaratman within Indra and all presiding deities. By worshipping that 'me' (mam) through one's sva-karma as a form of kainkarya (loving service), the human being attains, by my prasada (grace), the siddhi that is mat-prapti (attainment of Me). Ramanuja cross-links explicitly to BG 7.6, 9.4, 9.10, 10.8: the source, pervasion, and sustaining of the cosmos is Bhagavan himself, so every act of duty is inherently directed toward Him.",
   "divergence_note": "Ramanuja: 'svakarmana tam mam...abhyarcya mat-prasadat mat-praptirupa siddhi' — siddhi = mat-prapti, not merely jnana-qualification. The 'tam' of the verse is glossed as 'mam' (first-person Bhagavan), not impersonal Ishvara.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.46",
    "jayatirtha_18.46"
   ],
   "score": 0.5,
   "english_rendering": "*Yataḥ pravṛttir bhūtānāṃ* — from whom alone proceeds the activity of all beings — names *Hari* as the sole *svatantra* (independently real, self-sufficient) source. The cosmic pervading indicated by *yena sarvam idaṃ tatam* is Hari's own inherent omnipresence, not a diffusion of impersonal being; the *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) remains intact even within that pervasion. *Svakarmaṇā tam abhyarcya*: *svakarmā* — one's own duty-bound action performed according to *varṇa* and *āśrama* — is valid only insofar as it is directed toward Hari as explicit worship; the *jīva*, being wholly *paratantra* (eternally dependent), possesses no autonomous efficacy in the act. *Siddhiṃ vindati mānavaḥ*: the *siddhi* (highest attainment) reached here is not dissolution of the *jīva* into Brahman but a real arrival at Hari's grace — *anugraha* — which alone converts *svakarmā* into a vehicle of liberation. The *taratamya* (graded ontological hierarchy) of *jīvas* is preserved throughout: no *jīva*'s *svakarma* carries intrinsic soteriological weight; it orients the *jīva*'s dependence rightly, securing *bhakti* as ontological subordination to the *svatantra* Lord.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya on this verse survives in the corpus; the reading is voiced directly from dvaita siddhānta applied to the mūla.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.46"
   ],
   "score": 0.5,
   "english_rendering": "From Brahman (aksara) — which is Bhagavan's own svarupa — proceeds that ancient pravrtti (pravrttih prasrta purani, cf. BG 15.4), and by that same Bhagavan this is pervaded. By worshipping that Bhagavan alone — not any other deity (na tu devantaram) — through sva-karma, one attains siddhi, which is mukti. Vallabha's emphasis is sharp: the verse rules out devata-worship of any kind; sva-karma is valid only when directed to Krsna himself as the sole source and pervader. In Pushti-marga, this siddhi is the grace-sustained rasa of seva, not an earned fruit.",
   "divergence_note": "Vallabha: 'na tu devantaram — tada siddhim muktim prapnoti svakarmana' — moksha only when sva-karma aimed at Bhagavan, not intermediate deities. Connects to BG 15.4 'pravrttih prasrta purani'.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.46"
   ],
   "score": 0.5,
   "english_rendering": "From the Parameshvara who is the antarayamin (inner mover), the activity (pravitti, cheshtha) of all living beings arises; by that same Lord who is the karanatman (causal self), this entire universe is pervaded (tatam, vyaptam). By worshipping (abhyarcya, pujayitva) that Ishvara through one's own sva-karma, a human being attains siddhi. Sridhara's reading is devotionally balanced: he glosses 'pravitti' as 'cheshtha' (movement, effort), connecting it to the Lord as both source and sustainer, and treats the worship as direct bhakti-in-action rather than a mere qualification for jnana.",
   "divergence_note": "Sridhara: 'yato'ntaryaminah parameshvarat...pravritticheshtah bhavati...tamisvaram svakarmana'bhyarcya pujayitva siddhim labhate manushyah.'",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.46"
   ],
   "score": 0.5,
   "english_rendering": "From Ishvara — who is chaitanya-ananda-ghana (dense consciousness-bliss), the Maya-upadhi (Maya-conditioned) sarva-antaryamin — arises the Maya-produced pravitti of beings, as dream-born chariots arise from the dreamer. By the one sat-svarupa (existence-nature) and sphurana (self-luminosity) all this visible world in all three times is pervaded and contained within that self alone. By worshipping that antarayamin Bhagavan through varna-ashrama-specific sva-karma, the human being attains siddhi in the form of antahkarana-shuddhi and thereby the qualification for aikatmya-jnana-nishtha (steadfastness in non-dual knowledge). Madhusudhana weaves Taittiriya Upanishad ('yato va imani bhutani jayante') and Svetasvatara ('mayam tu prakrtim vidyan mayinam tu maheshvaram') into the bhashya, grounding the verse in shruti itself.",
   "divergence_note": "Madhusudhana: siddhi = 'aikatmyajnananishtayogyatalakshanam antahkaranasuddhi'. Quotes TaittU 3.1.1 and SVU 4.10 to establish Ishvara as both upadana and nimitta karana. Synthesis of Shankara's jnana-qualification with direct Bhagavan-facing abhyarcana.",
   "commentator": "Madhusudhana Sarasvati"
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
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  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
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 },
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   "list": "येन सर्वमिदं ततम्",
   "role": "supporting",
   "other_verses_in_list": [
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   "list": "स्वकर्मणा तमभ्यर्च्य",
   "role": "supporting",
   "other_verses_in_list": [
    "6.32"
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
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    "bg-vallabha",
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    "bg-madhusudan"
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If every prescribed duty (sva-karma) is already a form of worship when aimed at the source of all activity, does the quality of inner orientation transform the act, or does the act transform regardless of orientation?",
  "Shankara reads siddhi here as jnana-qualification, not liberation; Ramanuja reads it as mat-prapti. Can a single verse bear both readings simultaneously without contradiction, or must the reader choose a school before reading?",
  "The verse identifies the same entity as yatah pravrtih (causal source) and yena sarvam tatam (pervasion): is this a cosmological claim, a meditative instruction, or both, and what changes if we read it as only one of these?",
  "Madhva withholds direct commentary; Vallabha inserts 'na tu devantaram' (not other deities). What does the absence or addition of such constraints reveal about how each school understands the openness of sva-karma?",
  "If sva-karma varies by varna and ashrama (as Shankara and Madhusudhana both specify), does this verse endorse a stratified social order as a spiritual necessity, or is the varna-reference incidental to its deeper claim?",
  "Madhusudhana imports the dream-metaphor ('as dream-born chariots from the dreamer') to explain pravtti from Ishvara. What does it cost or gain to read cosmic causation as analogous to dream-causation?",
  "The verse ends with 'siddhi' without specifying its content: across the six schools, siddhi ranges from antahkarana-shuddhi to mat-prapti to mukti. Does this multiplicity indicate polysemy by design, or a flaw that each commentator is correcting?"
 ],
 "everyday_applications": {
  "advaita": "A surgeon performing a difficult procedure recognises, mid-operation, that skill, breath, and instrument are all expressions of the one consciousness underlying the patient and herself. The act is done fully; no part of the mind is bargaining for outcome. The result of this sustained practice is not better surgery (though that may follow) but a gradual transparency of ego that makes jnana-yoga accessible.",
  "vishishtadvaita": "A teacher grading student papers late at night brings attention to the fact that the capacity for discernment she is exercising is itself Bhagavan's intelligence operating through her. Each paper is an encounter with Him dwelling within that student. The siddhi she gains is not promotion but the felt nearness of Bhagavan that accumulates through consistent kainkarya.",
  "dvaita": "A craftsman builds furniture with full skill and refuses to take credit for the outcome, knowing that the strength of his hands, the clarity of his eye, and the grain of the wood are all Hari's gift. He dedicates the finished piece explicitly to Hari before delivery. His practice is not to lose self but to correctly locate dependence, since the jiva's identity is permanent and its freedom lies in right ashraya.",
  "shuddhadvaita": "A musician in Pushti-marga tradition performs only for Krishna's delight, refusing commissions for concerts dedicated to other purposes. The performance is seva, not professional output. The moment attention drifts from Krishna as sole receiver, the rasa collapses; when it holds, even a single raga becomes an act of mukti-in-motion.",
  "bhakti": "A parent raising a child with full care and attentiveness treats each decision — school choice, discipline, tenderness, boundary — as an offering to the Parameshvara who is the antarayamin within that child. The child is not a project to be optimised but a site of worship. This reframe does not reduce practical effort; it prevents burnout by grounding love in something larger than result.",
  "advaita-bhakti": "A writer who experiences creative work as simultaneously an expression of Bhagavan's sphurana (self-luminosity) and a purification of her own antahkarana lives the synthesis Madhusudhana describes. The writing is not separate from sadhana; it is sadhana. As the inner faculty clarifies through consistent dedicated work, glimpses of aikatmya (non-dual recognition) become available not in meditation only but in the act of composition itself."
 },
 "primary_meaning": "From the one source from whom all beings arise and by whom all this is pervaded, a person attains fulfillment by worshipping that source through their own proper work."
}