{
 "verse_id": "18.48",
 "mūla": {
  "devanāgarī": "सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् | सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः",
  "iast": "sahajaṃ karma kaunteya sadoṣamapi na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 48",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "sahajam",
   "lemma": "sahaja",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सहजम्"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "कौन्तेय सदोषमपि त्रिगुणात्मकत्वात् न त्यजेत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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      "anandgiri"
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    },
    {
     "sense": "सदोषं सदुःखम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सदोषमपि न त्यजेत्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सदोषमपि विहितहिंसायुक्तमपि ज्योतिष्टोमयुद्धादि न त्यजेदन्तःकरणशुद्धेः प्राग्भवानन्यो वा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सदोषमपि त्रिगुणात्मकत्वात् न त्यजेत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": ", सहजं स्वभावजं कर्म सदोषमपि विहितहिंसायुक्तमपि ज्योतिष्टोमयुद्धादि न त्यजेदन्तःकरणशुद्धेः प्राग्भवानन्यो वा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
  },
  {
   "surface_form": "sa",
   "lemma": "sa",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "doṣam",
   "lemma": "doṣa",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दोषम्"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "tyajet",
   "lemma": "√tyaj",
   "grammar": "present optative 3rd person singular verb",
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    {
     "sense": "। सर्वारम्भाः आरभ्यन्त इति आरम्भाः, सर्वकर्माणि इत्येतत् प्रकरणात् ये केचित् आरम्भाः स्वधर्माः परधर्माश्च, ते सर्वे हि य",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": "। ज्ञानयोगयोग्यः अपि कर्मयोगम् एव कुर्वीत इत्यर्थः। सर्वारम्भाः कर्मारम्भा ज्ञानारम्भाः च हि दोषेण दुःखेन धूमेन अग्निः इ",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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      "vedantadeshika"
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    },
    {
     "sense": "। ज्ञानित्वेऽपि कर्मकरणं श्रेयः लोकसङ्ग्रहस्य सिद्धत्वात्। यद्वा दोषपदं दुःखवचनम्, तथा च सर्वस्य ज्ञानस्य कर्मणो वाऽऽरम्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
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    },
    {
     "sense": "। हि यस्मात् सर्वेऽप्यारम्भा दृष्टादृष्टार्थानि सर्वाण्यपि कर्माणि दोषेण केनचिदावृता व्याप्ता एव। यथा सहजेन धूमेनाग्निरा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "। सर्वकर्मत्यागासमर्थत्वात् सर्वकर्मत्यागसमर्थस्तु शुद्धान्तःकरणस्त्यजेदेवेत्यभिप्रायः।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्यजेत्"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "ārambhāḥ",
   "lemma": "ārambha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आरम्भाः"
  },
  {
   "surface_form": "hi",
   "lemma": "hi",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "हि"
  },
  {
   "surface_form": "doṣeṇa",
   "lemma": "doṣa",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "धूमेन सहजेन अग्निरिव, आवृताः",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "दुःखेन धूमेन अग्निः इव आवृताः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "केनचिदावृता व्याप्ता एव",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दोषेण"
  },
  {
   "surface_form": "dhūmena",
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   "senses_attested_in_panel": [
    {
     "sense": "सहजेन अग्निरिव, आवृताः",
     "school": "advaita",
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    },
    {
     "sense": "अग्निः इव आवृताः",
     "school": "viśiṣṭādvaita",
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    }
   ],
   "theme_lists": [],
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  {
   "surface_form": "agniḥ",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अग्निः"
  },
  {
   "surface_form": "iva",
   "lemma": "iva",
   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "इव"
  },
  {
   "surface_form": "āvṛtāḥ",
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   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आवृताः"
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 ],
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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_18.48",
    "anandgiri_18.48"
   ],
   "score": 0.5,
   "english_rendering": "The sahaja-karma (birth-inherent action) should not be abandoned even when marked by the taint of trigunatmaka (three-guna constitution), O Kaunteya — for the ajnani (non-knower of the Self) cannot entirely cease from action; and abandoning svadharma (one's own duty) for paradharma brings no freedom from the same defect. All undertakings, svadharma and paradharma alike, are necessarily veiled by the dosa (defect) native to trigunatmaka existence, as fire is always accompanied by its born companion smoke. The tarka (dialectical point) stands: since total abandonment of karma is impossible for one who has not yet attained atma-jnana (self-knowledge), the only viable path is svadharma performed without grasping — which alone purifies the antahkarana (inner organ) as preparation for jnana.",
   "divergence_note": "Shankara: 'sahajanm eva utpannam... trigunnatmakatvat dosena dhumena sahajjena agnir iva avritah' — the adjective sahaja (born-with) signals that the defect is constitutional, not correctable by change of action-type; the smoke is 'sahaja' to the fire, not adventitious."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.48",
    "vedantadeshika_18.48"
   ],
   "score": 0.5,
   "english_rendering": "The karma that arises from one's own svabhava (natural constitution) is sukara (easy to perform) and apramada (free from negligence) precisely because it is sahaja — and it should not be abandoned even when colored by suffering (saduhkha), for this ease and attentiveness are its advantage over jnana-yoga. Both karma-arambhas (initiations of action) and jnana-arambhas (initiations of knowledge) are veiled by dosa — that is, by duhkha (suffering) — as fire by smoke; but karma-yoga's distinctive excellence is that it is the easier and more reliable path for one who seeks Bhagavan. Even one eligible for jnana-yoga is directed to perform karma-yoga, since the fruit of loka-sangraha (world-sustaining action as worship) is fully secured.",
   "divergence_note": "Ramanuja: 'sukaram apramadam ca karma... jnanayogah tadvipariitah' — the crucial distinction is practical reliability: karma-yoga is tractable where jnana-yoga is not; the dosa (duhkha) afflicts both equally, so the easier instrument is preferred."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.48",
    "jayatirtha_18.48"
   ],
   "score": 0.5,
   "english_rendering": "*Sahaja-karma* (action born of one's own nature) must not be abandoned, *kaunteya*, even when marked by *doṣa* (defect) — for all *ārambhāḥ* (undertakings) are covered by defect as fire is covered by smoke: *sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ*. The *jīva*, *paratantra* (eternally dependent) on *svatantra* Hari, does not choose its *svabhāva*; that nature is assigned by Hari in strict accordance with *taratamya* (graded ontological hierarchy). To abandon the *karma* native to that assigned nature is to rupture the ontological subordination — *śeṣa-vṛtti* (the mode of being-the-remainder, the servant-relation) — that defines the *jīva*'s real standing before Hari. *Pañca-bheda* (the five-fold real distinction) remains intact: Lord and *jīva* are never collapsed, and the *jīva*'s defect-tinged action, offered without fruit-desire to Hari, does not dissolve the *bheda* (real distinction) but discharges the *jīva*'s station within it. Just as smoke does not negate fire's nature as fire, *doṣa* does not negate the binding reality of *sahaja-karma* nor the *jīva*'s obligation to fulfill it.",
   "divergence_note": "Both Madhva and Jayatīrtha are silent on this verse. The reading is voiced directly from dvaita *siddhānta*: *paratantra* *jīva*, *taratamya*, *pañca-bheda*, and *śeṣa-vṛtti* as the doctrinal coordinates that determine how *sahaja-karma* and its inherent *doṣa* are to be understood.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.48"
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   "score": 0.5,
   "english_rendering": "Bhagavan Himself has created each varna's sahaja-karma along with the varna at creation itself — 'mukhabahurrupadadebhyah purusasyashramah saha' (Bhagavata 11.5.2) — so renouncing it would be renouncing His lila-prasada (gift of divine play). Even if the Sankhya perspective discerns himsa-dosa (the defect of violence) in svadharma and judges another's dharma superior, that paradharma carries the same defect: no human karma is smoke-free. Further, 'dosa' here may also mean 'duhkha' (suffering) — and all action, including jnana, begins veiled by effort and pain, as fire is first veiled by smoke, but ends in illumination: the analogy promises that svadharma, however smoky at the outset, culminates in the pure light of Krsna-seva.",
   "divergence_note": "Vallabha: 'doshapadam duhkhavacanam... ante prakasha eva' — he reads the fire-smoke simile as temporal: smoke at beginning, light at end; the duhkha of sahaja-karma is transitional, not its final nature."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.48"
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   "score": 0.5,
   "english_rendering": "One who contemplates abandoning svabhava-vihita (nature-ordained) karma because it contains himsa-dosa should understand: all karma, svadharma and paradharma alike, is pervaded by some defect — none is smokeless. As fire is veiled by its inherent smoke yet is still sought for warmth and dispelling of darkness, so karma must be engaged with: its dosa-amsha (defect-portion) is acknowledged and set aside, while its guna-amsha (virtue-portion) is employed for sattva-shuddhi (purification of being). The right relationship to action is not purity-through-abandonment but discrimination within engagement — taking the fire's heat while accepting the smoke as unavoidable companion.",
   "divergence_note": "Sridhara: 'yathaagnerdhumam dosham apakritya pratapa eva tamahshitadi nivrittaye sevyate tatha karmanopi doshamsham vihaya gunamsham eva sattvashuddaye sevyata' — the simile functions as practical instruction: separate heat from smoke in use, not in principle."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "The unenlightened one who identifies with varna and ashrama — not yet having attained antahkarana-shuddhi (inner-organ purification) — cannot remain even a moment without acting; nor does abandoning svadharma for paradharma free him from dosa. Therefore, like the creature that lives in poison and cannot abandon it, the ajnana-adhikarin (one whose adhikara is still pre-jnana) must continue in sahaja-karma — jyotishtoma, yuddha, and its kind — even with its trigunatmaka dosa and the specific dosa of bandhu-vadha (slaying of kinsmen). Those who have achieved shuddhantahkarana (purified inner instrument) may indeed renounce; for all others, nivritti is unavailable — their path through the smoke is the only path to the fire's eventual clarity.",
   "divergence_note": "Madhusudana: 'ajno varnnashramabhimani... sahajanam karma yugdhadi trigunnatmakatvena... sadoshamapi na tyajet... shuddhantahkaranastU tyajed eva' — the key move: two populations, one rule for each; the verse addresses only the first."
  }
 },
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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)",
  "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": [
     "tyajet: tyaj -> √tyaj",
     "āvṛtāḥ: āvṛ -> √āvṛ"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.029590Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 5,
    "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 all action is inherently defective by virtue of being trigunatmaka, what is the difference between accepting one's own defective action and accepting someone else's — and why does the Gita insist the distinction is not trivial?",
  "The smoke-fire simile says defect is inseparable, not that it is equal in all actions — what does this tell us about how to evaluate which undertakings to continue?",
  "Shankara locates the impossibility of abandonment in the ajnani's condition, while Ramanuja locates it in the practical superiority of karma-yoga — are these two different claims, or the same claim from different angles?",
  "Vallabha reads 'dosa' as duhkha (suffering) and the fire-smoke arc as temporal: pain first, illumination after — does this reframe the verse from a warning into a promise?",
  "How should a practitioner relate to the 'defect' in their sahaja-karma — as something to minimize, something to offer, something to see through, or something to accept without modification?",
  "Madhusudana's two-population reading (pre-jnana must act; post-purification may renounce) seems to make the verse conditional — is this an escape clause, or does it close off the escape by showing that most people are in the first population?",
  "The verse addresses Arjuna specifically as Kaunteya — son of Kunti, warrior by birth — implying his sahaja-karma is not chosen but given; how does inherited vocation interact with contemporary understandings of vocational choice?"
 ],
 "everyday_applications": {
  "advaita": "When you find your natural work defective — flawed by ego, by imprecision, by compromise — Shankara's instruction is not to switch tracks but to continue in your given role while releasing the claim on its fruits; the defect is in the constitution of action itself, not in your particular action, and no alternative will be defect-free. Stay; use the work to see through it.",
  "viśiṣṭādvaita": "Ramanuja's practical point is that your native competence in your inherited role — the ease and attentiveness of sahaja-karma — is itself a form of Bhagavan's grace enabling reliable service; choosing a more prestigious or 'purer' vocation because yours seems flawed typically yields less devotion, not more. The easy path offered to you is the offering.",
  "dvaita": "In Madhva's framework, your role in the world is your assignment from Hari, not your self-construction; the defects in it are not yours to eliminate but to offer back in sesha-vritti (servant-disposition). A professional who can say 'this work belongs to the Lord, defects and all' has found the Dvaita posture toward their vocation.",
  "śuddhādvaita": "Vallabha's reading suggests that the duhkha at the beginning of any serious undertaking — the smoke before the fire catches — is not a signal to stop but a structural feature of creation itself; Krsna built the smoke into the work as part of its lila. Persisting through the initial difficulty is the devotional act.",
  "bhakti": "Sridhara's simile offers a practical discrimination: identify the 'heat' portion of your work (what it genuinely accomplishes toward sattva-shuddhi) and the 'smoke' portion (the unavoidable side-effects and impurities), and learn to use the former without being paralyzed by the latter. This is not rationalization; it is the proper use of fire.",
  "advaita-bhakti": "Madhusudana's two-population insight is sobering: most of us have not yet achieved the antahkarana-shuddhi that would qualify us to renounce action cleanly. Abandoning our native work without that qualification leaves us in a third state — neither acting skillfully nor genuinely renounced — which is worse than the smoke-accompanied fire we already have."
 },
 "primary_meaning": "Don't abandon the work born of your own nature, Arjuna, even when it carries fault, for every undertaking is touched by defect as fire is wrapped in smoke."
}