{
 "verse_id": "18.5",
 "mūla": {
  "devanāgarī": "यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् | यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्",
  "iast": "yajñadānatapaḥkarma na tyājyaṃ kāryameva tat | yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 5",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yajña",
   "lemma": "yajña",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [
    {
     "sense": "इति। न केवलमत्याज्यं किंतु कर्तव्यमेवेत्याह -- कार्यमिति। प्रतिज्ञातमेवं विभज्य हेतुं विभजते -- कस्मादिति।",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "anandgiri"
     ]
    },
    {
     "sense": "इत्यादिना",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "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",
   "lemma": "karman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "न त्याज्यं न त्यक्तव्यम्, कार्यं करणीयम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "मुमुक्षुणा न कदाचिद्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "न त्याज्यं मुमुक्षुणाऽपि, अपित्वाप्रायणादन्वहं कार्यमेव वेदोक्तत्वादपि कर्त्तव्यं एकांशेऽपि वेदस्यापरित्यागनियमात्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "तन्न त्याज्यं किंतु कार्यमेव तत्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "tyājyam",
   "lemma": "tyaj",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्याज्यम्"
  },
  {
   "surface_form": "kāryam",
   "lemma": "kṛ",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [
    {
     "sense": "एव कुतः यज्ञदानतपःप्रभृतीनि वर्णाश्रमसम्बन्धीनि कर्माणि मनीषिणां मननशीलानां पावनानि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कार्यम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "yajñaḥ",
   "lemma": "yajña",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यज्ञः"
  },
  {
   "surface_form": "dānam",
   "lemma": "dāna",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "दानम्"
  },
  {
   "surface_form": "tapaḥ",
   "lemma": "tapas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तपः"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "pāvanāni",
   "lemma": "pāvana",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "विशुद्धिकराणि मनीषिणां फलानभिसंधीनाम् इत्येतत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। मननम् उपासनम्। मुमुक्षूणां यावज्जीवम् उपासनं कुर्वताम् उपासननिष्पत्तिविरोधिप्राचीनकर्मविनाशनानि इत्यर्थः।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "चित्तशुद्धिकराणि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "ज्ञानप्रतिबन्धकपापमलक्षालनेन ज्ञानोत्पत्तियोग्यतारूपपुण्यगुणाधानेन",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पावनानि"
  },
  {
   "surface_form": "manīṣiṇām",
   "lemma": "manīṣin",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति समभिव्याहारसिद्धमुपकारप्रकारं व्यनक्ति -- मुमुक्षूणामित्यादिना",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मनीषिणाम्"
  }
 ],
 "intertextual_panel": [
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   "score": 0.9607,
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   "verse": "3.22",
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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_18.5",
    "anandgiri_18.5"
   ],
   "score": 0.5,
   "english_rendering": "Śaṅkara holds that the triad of yajna (ritual), dana (giving), and tapas (austerity) must never be abandoned — they are karyam eva, obligatory without exception. The reason is precise: these acts are pavana (purifying) for the manisinin (the discerning one who seeks no fruit), meaning they cleanse the antahkarana (inner instrument) and make it fit for jnana. Niskriya-sannyasa of these acts is thus forbidden at this stage; the seeker performs them not for their result but as preparation for the knowledge that dissolves action altogether."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.5",
    "vedantadeshika_18.5"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja insists that Vedic karmas — yajna, dana, tapas — must never be relinquished by the mumuksu (liberation-seeker), but performed aharahah (day after day) right up to death. The karmas are pavana specifically in the sense that they destroy pracina-karma (accumulated past karma) that would otherwise obstruct upasana (meditative devotion to Bhagavan). For Ramanuja, mananam (the manisinin's reflecting) IS upasana — so these acts sustain the very bhakti-yoga they appear merely to prepare."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.5",
    "jayatirtha_18.5"
   ],
   "score": 0.5,
   "english_rendering": "*Yajña* (sacrifice), *dāna* (gift-giving), and *tapas* (austerity) are not to be relinquished — *kāryam eva tat*, they are precisely what must be done. The mūla names them *pāvanāni manīṣiṇām*, purifiers of the wise. For the *paratantra* *jīva* (the eternally dependent individual self), bound by *pañca-bheda* (the five-fold real distinction) to Hari and to matter, abandonment of these three is not liberation but a counterfeit self-sufficiency — an implicit claim to *svatantra* (independent self-sufficiency) that the *jīva* cannot possess. These observances are the *jīva*'s lived acknowledgment of its own *paratantra* nature: it depends on Hari, and *yajña*, *dāna*, and *tapas* are the appointed modes through which that dependence is enacted and honored. Their *pāvana* power — their capacity to purify — is not intrinsic to the acts in themselves but flows from Hari's *anugraha* (grace), which animates every legitimate rite. To cast them off under the name of renunciation is to misread *tyāga*; the wise, *manīṣiṇaḥ*, know that *bhakti* (devotion) as ontological subordination to Bhagavān is expressed through these very disciplines, not escaped by dropping them.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.5"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads through sruti — 'Yajno vai Visnuh' (the Taittiriya-Samhita declaration that yajna IS Visnu) — making the entire triad a direct form of Bhagavan's svarupa (own nature). These srautakarmas (Vedic ritual acts) are not merely preparatory; for the bhagavadiya (one possessed by Bhagavan), performing them is bhagavad-dharma-pada itself. Even the mumuksu cannot abandon them, because the Veda's rule of non-abandonment (veda-uktatvad api kartavyam) is absolute, and Yudhisthira's example — he performed yajna even after receiving Krsna's direct instruction — proves their pavana purpose is operative even at the highest station."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.5"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami is economical: manisinin here means viveki (one of discrimination), and pavana means citta-suddhi-kara (productive of inner purity). The verse issues a firm niscaya (settled judgment) against abandonment: yajna, dana, tapas are obligatory because they cleanse the mind that is the instrument of bhakti. Without this cleansing, devotion cannot take root; the acts are therefore not ends but the indispensable soil of the devotional life."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.5"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvatī locates the verse as the second of two options — the resolution of the vivada (doctrinal dispute) about karma. These three acts purify through two mechanisms: first, by washing away papa-mala (the dross of sin) that obstructs jnana; second, by depositing punya-guna (meritorious quality) that generates yogyata (fitness) for knowledge to arise. Only those who are akrta-phala-abhi-sandhina (free from desire for fruits) receive this purification — for them, and only for them, the acts are pavana. The upshot is non-abandonment insisted upon twice (na tyajyam… karyam eva tat) to underscore the absolute urgency, while the Advaita-bhakti synthesis holds that the purified antahkarana is the medium through which both jnana and Krsna-bhakti become possible."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "कार्य",
   "role": "supporting",
   "other_verses_in_list": [
    "2.25",
    "2.28",
    "3.5",
    "3.17",
    "3.19",
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    "16.24",
    "18.9",
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    "18.30",
    "18.31"
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  },
  {
   "list": "यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्",
   "role": "supporting",
   "other_verses_in_list": [
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    "9.18"
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 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
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    "bg-vallabha",
    "bg-jayatirtha",
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  },
  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 },
 "so_what_questions": [
  "If renunciation of action is elsewhere praised, why does Krsna carve out yajna, dana, and tapas as non-renounceable — what distinguishes these three from other karma?",
  "All six schools agree these acts purify, but they disagree on what 'purification' delivers: fitness for jnana (Advaita), removal of upasana-obstacles (Viśiṣṭādvaita), citta-suddhi for bhakti (Śrīdhara), or direct Bhagavan-contact (Vallabha) — which conception of purity is operative in your own practice?",
  "Manisinin is glossed as 'fruit-free discerner' by Śaṅkara and Madhusūdana, but as 'one who meditates/worships' by Rāmānuja — does the verse's promise of purity extend to all performers, or only to those already beyond desire for results?",
  "Vallabha invokes 'Yajno vai Visnuh' to make the act identical with its deity — if the act IS the deity, what remains of the distinction between karma-yoga and direct worship?",
  "Madhusūdana repeats 'karyam eva' for emphasis after 'na tyajyam' — if non-abandonment is already established, why insist a second time, and what does the doubling signal about the stakes of this teaching?",
  "The verse names only three acts (yajna, dana, tapas) as pavana — are these representative of a class, or is there something specific about ritual, giving, and austerity as a triad that cannot be replaced by other wholesome acts?",
  "If these acts purify even the manisinin, does the verse imply that wisdom alone — without continued ritual and giving — is insufficient to sustain the inner clarity required for liberation?"
 ],
 "everyday_applications": {
  "advaita": "A professional performing organizational duties (meetings, reviews, mentoring) without seeking personal credit is doing niskriya-karma in the Advaita sense — each action cleans the instrument of cognition. Stop treating such duties as obstacles to 'real work'; they are the purification that makes clear thinking possible.",
  "visistadvaita": "Sustain your regular practices of giving (dana) and community service (seva) even when you feel close to a personal breakthrough — Rāmānuja's point is that accumulated karmic residue is precisely what collapses at the threshold, and only continued practice burns it off. Do not abandon the practice the moment insight feels near.",
  "dvaita": "Recognize that your capacity to contribute — financially, in service, in discipline — is not self-generated. Frame every act of giving or structured effort as an explicit acknowledgment of dependence on something larger. The Dvaita application is a posture: the jiva does not own its competencies; it offers them back.",
  "suddhadvaitа": "Treat your recurring rituals — morning routine, Sabbath, family meal, weekly giving — as encounters with the sacred rather than hygiene habits. Vallabha's insight: the act is not pointing toward the deity; the act IS the deity's presence. The application is to bring full attention, as one does in a meeting with someone one loves.",
  "bhakti": "Sridhara's application is the simplest and most portable: if your mind is agitated, scattered, or cynical, do not try to force devotion or insight — instead perform a visible act of service or giving first. Citta-suddhi precedes citta-ekagrata (single-pointedness); do not skip the preparation.",
  "advaita-bhakti": "Madhusūdana's two-mechanism insight applies directly to creative and intellectual work: first clear the blockages (stop consuming content that generates mental noise — this is his papa-mala washing), then invest in punya-generating practices (disciplined study, generous teaching, structured rest). The antahkarana that produces both clarity and love requires active maintenance, not passive waiting."
 },
 "primary_meaning": "Sacrifice, generosity, and austerity must never be abandoned — they purify even the wise."
}