{
 "verse_id": "18.47",
 "mūla": {
  "devanāgarī": "श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् | स्वभावनियतं कर्म कुर्वन् नाप्नोति किल्बिषम्",
  "iast": "śreyānsvadharmo viguṇaḥ paradharmāt svanuṣṭhitāt | svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 47",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "śreyān",
   "lemma": "śreyas",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रशस्यतरः स्वो धर्मः स्वधर्मः, विगुणो ऽपि इति अपिशब्दो द्रष्टव्यः, परधर्मात्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "।तद् एव उपपादयति -- प्रकृतिसंसृष्टस्य पुरुषस्य इन्द्रियव्यापाररूपतया स्वभावत एव नियत त्वात् कर्मणः कर्म कुर्वन् किल्बिषं",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "श्रेयान्"
  },
  {
   "surface_form": "svadharmaḥ",
   "lemma": "svadharma",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्वधर्मः"
  },
  {
   "surface_form": "viguṇaḥ",
   "lemma": "viguṇa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अपि परधर्माद् इन्द्रियजयनिपुणपुरुषधर्माद् ज्ञानयोगात् सकलेन्द्रियनियमनरूपतया सप्रमादात् कदाचित् स्वनुष्ठितात् श्रेयान्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विगुणः"
  },
  {
   "surface_form": "para",
   "lemma": "para",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पर"
  },
  {
   "surface_form": "dharmāt",
   "lemma": "dharma",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धर्मात्"
  },
  {
   "surface_form": "su",
   "lemma": "su",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सु"
  },
  {
   "surface_form": "anuṣṭhitāt",
   "lemma": "anu-√ṣṭhā",
   "grammar": "ablative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनुष्ठितात्"
  },
  {
   "surface_form": "svabhāva",
   "lemma": "svabhāva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्वभाव"
  },
  {
   "surface_form": "niyatam",
   "lemma": "ni-√yam",
   "grammar": "accusative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नियतम्"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "कुर्वन् न आप्नोति किल्बिषं पापम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "कुर्वन् -- यथा क्षत्ित्रयस्य युद्धादि तदेव स्वाभाविकं तव कर्म युद्धादिकमुचितमिति भावः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "कुर्वन्किल्बिषं नाप्नोति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "कुर्वन् किल्बिषं पापं बन्धुवधादिनिमित्तं न प्राप्नोति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "kurvan",
   "lemma": "√kṛ",
   "grammar": "nominative masculine singular present participle verb",
   "senses_attested_in_panel": [
    {
     "sense": "न आप्नोति किल्बिषं पापम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "किल्बिषं संसारं न आप्नोति अप्रमादत्वात् कर्मणः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "-- यथा क्षत्ित्रयस्य युद्धादि तदेव स्वाभाविकं तव कर्म युद्धादिकमुचितमिति भावः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "किल्बिषं पापं बन्धुवधादिनिमित्तं न प्राप्नोति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कुर्वन्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "āpnoti",
   "lemma": "√āp",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आप्नोति"
  },
  {
   "surface_form": "kilbiṣam",
   "lemma": "kilbiṣa",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "किल्बिषम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "3.35",
   "type": "long-distance thematic echo",
   "score": 0.9472,
   "feature_breakdown": {
    "cosine": 0.8746,
    "theme_graph": 3.0,
    "vocative": 0.0,
    "substring": 0.0629,
    "lemma_overlap": 10.0083,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.60",
   "type": "lemma-family resonance",
   "score": 0.9093,
   "feature_breakdown": {
    "cosine": 0.8593,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.3593,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "18.45",
   "type": "near-cluster echo",
   "score": 0.8941,
   "feature_breakdown": {
    "cosine": 0.8541,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.2926,
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   }
  },
  {
   "verse": "18.44",
   "type": "near-cluster echo",
   "score": 0.8837,
   "feature_breakdown": {
    "cosine": 0.8437,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.1228,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "4.20",
   "type": "thematic-similarity",
   "score": 0.8793,
   "feature_breakdown": {
    "cosine": 0.8493,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 3.9537,
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   }
  },
  {
   "verse": "3.19",
   "type": "shared-vocabulary echo",
   "score": 0.8789,
   "feature_breakdown": {
    "cosine": 0.8489,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.6322,
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  },
  {
   "verse": "5.12",
   "type": "shared-vocabulary echo",
   "score": 0.877,
   "feature_breakdown": {
    "cosine": 0.847,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.6322,
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   }
  },
  {
   "verse": "2.43",
   "type": "shared-vocabulary echo",
   "score": 0.8763,
   "feature_breakdown": {
    "cosine": 0.8463,
    "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_18.47",
    "anandgiri_18.47"
   ],
   "score": 0.5,
   "english_rendering": "One's own dharma (sva-dharma), even if deficient (vi-guna, 'lacking qualities'), is more to be preferred than another's dharma well-executed (su-anushthitat para-dharmat). Shankara grounds this in the analogy of a poisonous worm: the same venom that harms others is the worm's natural element and causes it no sin. Svabhava-niyatam karma — action determined by one's own nature — incurs no demerit (kilbisham), because acting contrary to one's svabhava (constitutive nature) generates the real bondage, not the action itself. The verse restates the principle of BG 3.35: para-dharma is always fraught with danger (bhayavahah), and since no one remains even a moment without acting (BG 3.5), niskriya-ness is not an option — only disciplined alignment with one's own constitutive nature prepares the ground for jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.47",
    "vedantadeshika_18.47"
   ],
   "score": 0.5,
   "english_rendering": "The sva-dharma praised here is karma-yoga recast as mad-aradhana — service offered as worship of Bhagavan, with kartritva (agency) relinquished. For a soul embedded in prakriti (prakriti-samsrishta purusha), karma-yoga is the connatural path: indriya-vyapara (sense-engagement) is structurally easy, hence svabhavata eva niyata — fixed by nature itself. Jnana-yoga, by contrast, demands sakala-indriya-niyamana (total sense-restraint), is liable to pramada (lapse), and so even when perfectly performed is fraught with the danger of slipping. Thus karma-yoga, though 'deficient' in renunciatory austerity, is superior precisely because it is lapse-resistant — the practitioner does not incur samsara (kilbisham = samsara) because the path itself is structurally suited to the embodied jiva's nature. Ramanuja re-anchors the argument of the third chapter: karma-nishtha is indeed greater for the generality of bound souls."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.47",
    "jayatirtha_18.47"
   ],
   "score": 0.5,
   "english_rendering": "*Svadharma* (one's own duty, station-specific obligation) imperfectly performed excels *paradharma* (another's duty) well performed — *śreyān svadharmo viguṇaḥ paradharmātsvanuṣṭhitāt*. Performing *svabhāvaniyataṃ karma* (action fixed by one's own nature), one does not incur *kilbiṣam* (sin, ontological stain).\n\nIn the dvaita reading, *svabhāva* is not an autonomous self-determination but the specific nature Hari has apportioned to each *paratantra* *jīva* (the eternally dependent individual self) within the *taratamya* (graded ontological hierarchy) of *pañca-bheda* (the five-fold real distinction). Every *jīva* occupies a fixed rank in Hari's sovereign order; the *karma* that belongs to that rank is Hari's assignment, not the *jīva*'s own invention. To perform it — even deficiently — is *bhakti* (devotion) as ontological subordination: the *jīva* acting within the station *svatantra* (the independently real, self-sufficient) Hari has ordained. To cross into *paradharma* is not mere ritual error but a presumption against that dispensation, a violation of *bheda* (real distinction) between one's own assigned function and another's. *Kilbiṣam* is therefore the stain of misalignment with one's Hari-given *svarūpa*, not a merely procedural failing. The *viguṇa* qualification — imperfect execution — is tolerated; usurpation of another's station is not.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.47"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the verse as direct instruction to Arjuna that svabhava — the specific mode of each varna (brahmin, kshatriya, etc.) — is Bhagavan's own lila-prasada distributed as constitutive function. The kshatriya's sva-dharma is yuddha (battle); executing it, even imperfectly (vi-guna), is preferable to the brahmin's bhiksha-atana (begging) however well-performed, because the former is the form in which Krishna's grace (pushti) flows through that jiva's nature. Vallabha's comment is terse and imperative: 'thus karma-nishtha alone is greater' — he explicitly links this back to the third chapter's teaching, framing both as consistent guidance that pure devotion expressed through one's God-given station is liberation, not obstacle."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.47"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara reads the verse as the payoff (phalam) of the 'sva-karman' qualifier that preceded it. His key move is an explicit counter-argument: one must not conclude that bhiksha-atana (begging alms, the brahmin's para-dharma) is superior to yuddha (battle, Arjuna's sva-dharma) merely because battle involves the sin of slaying kinsmen. Against this, Sridhara applies svabhava-niyatam: Arjuna's fighting is regulated by the very nature previously described — his warrior constitution — and so incurs no kilbisham (sin). The argument is structural and devotionally grounded: adhering to the svabhava Bhagavan has constituted in you is itself an act of trust in the ordering intelligence behind creation, not mere ritualism."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.47"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana introduces a decisive framing absent in Shankara: sva-dharma is 'bhagavat-prasada-hetu' — the very cause of Bhagavan's grace. This is the synthesis: karma performed as sva-dharma is simultaneously Advaita preparation (niskriya-bhava) and bhakti (prasada-reception). Even deficiently performed, it surpasses para-dharma perfectly done, because the grace-channel is intact. Madhusudana then directly answers the kilbisham objection: svabhava-niyatam yuddha-karma for a kshatriya is analogous to the ritual-mandated animal sacrifice in the Jyotishtoma — mandated action, even if it involves apparent harm (bandhu-vadha, slaying of kin), incurs no sin-residue (pratya-vaya) because the injunction is Bhagavan-sourced. The binding is dissolved at the point of svabhava-alignment with divine prescription."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Tāta",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "नाप्नोति किल्बिषम्",
   "role": "supporting",
   "other_verses_in_list": [
    "4.21"
   ]
  },
  {
   "list": "परधर्म",
   "role": "supporting",
   "other_verses_in_list": [
    "3.35"
   ]
  },
  {
   "list": "विगुणः",
   "role": "supporting",
   "other_verses_in_list": [
    "3.35"
   ]
  },
  {
   "list": "स्वधर्म",
   "role": "supporting",
   "other_verses_in_list": [
    "3.35"
   ]
  }
 ],
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  "substrate_version": "v2.6-frozen",
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   "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": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.iast — spaces reinserted using word_by_word.surface_form as source of truth",
    "loci": [
     "paradharmātsvanuṣṭhitāt -> paradharmāt svanuṣṭhitāt"
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   },
   {
    "date": "2026-05-03",
    "fix": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.devanāgarī — spaces reinserted using word_by_word surface fields as source of truth",
    "loci": [
     "कुर्वन्नाप्नोति -> कुर्वन् नाप्नोति"
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   },
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "anuṣṭhitāt: anuṣṭhā -> anu-√ṣṭhā",
     "niyatam: niyam -> ni-√yam",
     "kurvan: kṛ -> √kṛ",
     "āpnoti: āp -> √āp"
    ]
   },
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.028670Z",
    "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"
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 },
 "so_what_questions": [
  "If 'one's own dharma imperfectly done' beats 'another's dharma perfectly done,' what does this imply for modern career and role decisions — does excellence in a mismatched role carry hidden costs the verse names?",
  "Shankara's venom-worm analogy suggests that svabhava is not morally neutral but constitutively protective — what framework do you use to distinguish 'my nature' from 'my conditioned habit,' and does the verse offer any test?",
  "Ramanuja argues karma-yoga is structurally lapse-resistant while jnana-yoga is fragile at scale — does the institutional architecture of your practice (community, schedule, teacher) match the path you claim to be on?",
  "The verse is spoken at the end of BG 18 after Arjuna has heard everything — why does Krishna restate the svadharma principle from BG 3.35 here rather than introduce a new resolution? What has changed in the hearing?",
  "Madhusudana treats svadharma as 'bhagavat-prasada-hetu' (cause of grace) — does this reframe obligation as invitation? What would it feel like to perform your constitutive work as a grace-channel rather than a duty?",
  "The schools diverge on what 'kilbisham' means: ritual sin (Sridhara), samsara-bondage (Ramanuja), ontological disorder (Madhva-extrapolated), pratya-vaya (Madhusudana) — which reading changes what you would actually do differently tomorrow?",
  "BG 18.47 is the last occurrence of the svadharma teaching before the final surrender-verse (18.66). Does the positioning suggest that svadharma-commitment is a prerequisite for, or the content of, sarva-dharman parityajya?"
 ],
 "everyday_applications": {
  "advaita": "When you find yourself doing someone else's job better than your own, Shankara's venom-worm test applies: the excellence you exhibit in para-dharma is toxic to your own constitution. Identify one responsibility that is structurally yours by nature — not by title — and perform it today without comparing its output to the polished work of someone whose svabhava it actually is.",
  "vishishtadvaita": "Ramanuja's structural argument against pramada (lapse) is a productivity insight: choose the path you can sustain under fatigue, grief, and distraction, not the path that looks most elevated in your best moments. Audit one aspiration you hold that requires heroic self-discipline you do not in fact have; ask whether the lapse-resistant alternative is actually Bhagavan's path for you.",
  "dvaita": "Madhva's cosmos is ordered by Hari's specific assignment to each svarupa — this maps onto the modern recognition that teams function when each member operates within their irreducible competence domain. Identify one area where you are performing out of role not from necessity but from reluctance to trust Hari's (or the system's) assignment; return to your station today as an act of obedience, not resignation.",
  "shuddhadvaita": "Vallabha's pushti reading says the grace flows through the channel of your God-given nature, not through the channel of your aspirational identity. Find one place today where you are imitating someone else's mode of devotion or service rather than expressing your own — and notice whether the imitation has the same quality of presence as your native expression.",
  "bhakti": "Sridhara's move is to pre-empt the rationalization: 'my para-dharma feels holier because it avoids the messiness of my sva-dharma.' The test is whether the messiness you are avoiding (Arjuna's: slaying kinsmen) is actually constituted by your svabhava or is an externally-imposed distortion. Name one 'messy' task that is genuinely yours by nature and that you have been outsourcing or avoiding behind the language of nonviolence or sensitivity.",
  "advaita-bhakti": "Madhusudana's 'bhagavat-prasada-hetu' reframe: your constitutive work is not the obstacle to grace — it is the mechanism of grace. Choose one recurring task you perform competently but joylessly, and practice it once today as if it were a grace-channel rather than an obligation. Notice whether the quality of attention changes when prasada-reception, not outcome-production, is the frame."
 },
 "primary_meaning": "Your own duty, even imperfectly done, is better than another's duty done well. Acting within the nature you were born to, you take on no sin."
}