{
  "verse_id": "18.57",
  "mūla": {
    "devanāgarī": "चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः | बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव",
    "iast": "cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ | buddhiyogamupāśritya maccittaḥ satataṃ bhava",
    "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 57",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "cetasā",
      "lemma": "cetas",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "विवेकबुद्ध्या सर्वकर्माणि दृष्टादृष्टार्थानि मयि ईश्वरे संन्यस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "आत्मनो मदीयत्वमन्नियाम्यत्वबुद्ध्या उक्तं हिमयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "योगभक्तिवासितेन मयि साक्षात्कर्त्तरि परदेवतायां सन्न्यस्यानुसन्धाय त्यागार्थकत्वेऽपिदण्डिपुरुषं त्यज इतिवद्विशेषणपरित्य",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "मयि संन्यस्य समर्प्य मत्परः अहमेव परः प्राप्यः पुरुषार्थो यस्य सः व्यवसायात्मिकया बुद्ध्या योगमाश्रित्य सततं कर्मानुष्ठ",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "विवेकबुद्ध्या सर्वकर्माणि दृष्टादृष्टार्थानि मयीश्वरे संन्यस्ययत्करोषि यदश्नासि इत्युक्तन्यायेन समर्प्य मत्परोऽहं भगवान",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "चेतसा"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "karmāṇi",
      "lemma": "karman",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "संन्यस्याध्यात्मचेतसा",
          "school": "viśiṣṭādvaita",
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      ],
      "theme_lists": [],
      "surface_devanagari": "कर्माणि"
    },
    {
      "surface_form": "mayi",
      "lemma": "mad",
      "grammar": "locative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मयि"
    },
    {
      "surface_form": "saṃnyasya",
      "lemma": "saṃnyas",
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      "senses_attested_in_panel": [
        {
          "sense": "यत् करोषि यदश्नासि (गीता 9",
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          "sense": "मत्परः अहम्",
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          "witnesses": [
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        },
        {
          "sense": "समर्प्य मत्परः अहमेव परः प्राप्यः पुरुषार्थो यस्य सः व्यवसायात्मिकया बुद्ध्या योगमाश्रित्य सततं कर्मानुष्ठानकालेऽपिब्रह",
          "school": "bhakti",
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    },
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      "theme_lists": [],
      "surface_devanagari": "मद्"
    },
    {
      "surface_form": "paraḥ",
      "lemma": "para",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परः"
    },
    {
      "surface_form": "buddhi",
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      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धि"
    },
    {
      "surface_form": "yogam",
      "lemma": "yoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगम्"
    },
    {
      "surface_form": "upāśritya",
      "lemma": "upāśri",
      "grammar": "conv",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपाश्रित्य"
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    {
      "surface_form": "mad",
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      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मद्"
    },
    {
      "surface_form": "cittaḥ",
      "lemma": "citta",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चित्तः"
    },
    {
      "surface_form": "satatam",
      "lemma": "satatam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सततम्"
    },
    {
      "surface_form": "bhava",
      "lemma": "√bhū",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भव"
    }
  ],
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      "verse": "18.56",
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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_18.57",
        "anandgiri_18.57"
      ],
      "score": 0.5,
      "english_rendering": "Śaṅkara reads 'chetasā' (by the discriminative intellect, viveka-buddhi) not as emotional surrender but as clear-headed renunciation: every action, whether for visible or invisible fruit, is deposited in Īśvara by the logic of 9.27 ('whatever you do, whatever you eat'). The one who is 'mat-paraḥ' (having Me as the highest) has offered the entire sense of selfhood (sarva-ātma-bhāva) to Vāsudeva. 'Buddhi-yoga' here means the stabilised, collected mind (samāhita-buddhi), and 'mat-cittaḥ' (mind fixed in Me alone) is the uninterrupted fruit of that non-dual shelter — not devotion as an end but as the gateway to jñāna."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_18.57",
        "vedantadeshika_18.57"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads 'chetasā' as the awareness that the self belongs to Bhagavān and is governed by Him (madīyatva-niyāmyatva-buddhi), echoing 3.30 ('renouncing all actions in Me with the adhyātma-mind'). All actions — including the agent himself — are surrendered as belonging to and meant to worship the Lord; 'mat-paraḥ' means holding Bhagavān alone as the fruit to be attained (phala-tāyā prāpyaḥ). 'Buddhi-yoga' is the same integrated practice described throughout, sustaining the conviction that the self is Kṛṣṇa's mode (viśeṣaṇa), and 'mat-cittaḥ satatam' is the unbroken kainkarya (service-consciousness) that fills every moment of action."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_18.57",
        "jayatirtha_18.57"
      ],
      "score": 0.5,
      "english_rendering": "*Cetasā* — with the *jīva*'s cognition, itself *paratantra* (eternally dependent), never self-originating — Kṛṣṇa commands: deposit all *sarvakarmāṇi* (every act, without remainder) into *mayi*, into the *svatantra* (independently real, self-sufficient) Lord alone. *Saṃnyasya* here is not dissolution of the agent but a deliberate transfer: the *dāsa* (servant) lays each action at the feet of the *svāmin* (master), the *bheda* (real distinction) between them remaining wholly intact. *Matparaḥ* — having Hari as the supreme — names the permanent ontological subordination that *taratamya* (graded hierarchy) secures: Hari above, the *jīva* always below, never identical. *Buddhiyogam upāśritya* is the practice of *tattva-jñāna* (knowledge of the real distinctions), specifically the *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) that constitutes correct cognition; no *buddhi-yoga* is possible that elides the Lord's independence from the *jīva*'s dependence. *Maccittaḥ satataṃ bhava* — be perpetually minded toward Me — is not a counsel of absorption but the continuous orientation of *paratantra* consciousness toward its *svatantra* ground: the mind fixed on Viṣṇu because it knows, without wavering, that it belongs to Him. Liberation arrives as Viṣṇu's *prasāda* (grace), a real arrival of the *jīva* into His proximity, not a return of identity.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_18.57"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads 'chetasā' as the mind saturated with yoga and bhakti (yoga-bhakti-vāsita), disposed to recognise Kṛṣṇa as the direct agent (sākṣāt-kartā). The renunciation here is not of the action itself but of the sense of independent authorship — as in the example 'abandon the staff-bearer, not the staff': only the claim of kartṛtva (doership) is relinquished, not the act. 'Mat-paraḥ' then means 'I am not the doer; the inner ruler (antaryāmī) is the real agent; I move as He impels me (yathā prerayati tathā karomi).' 'Buddhi-yoga' designates the Sāṅkhya-Yoga integration Kṛṣṇa has already taught, and 'mat-cittaḥ satatam' is the rapturous steady-gaze of one who has surrendered kartṛtva and now acts inside Kṛṣṇa's own līlā."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_18.57"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī anchors 'chetasā' in the logic of the preceding verse ('since it is so, therefore'): one who has understood dedicates every action to Bhagavān by the mind alone, making Me the exclusive puruṣārtha (mat-paraḥ — I alone am the goal worth attaining). He takes refuge in vyavasāyātmikā buddhi (the resolute, single-pointed will of 2.41) and practises karma in such a way that even during the act the mind rests in Brahman — 'brahma-arpaṇam brahma-haviḥ' (4.24, offering is Brahman, oblation is Brahman). The instruction 'mat-cittaḥ satatam bhava' is thus a complete devotional programme: surrender of action, single-pointed goal, and unbroken recollective mind."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_18.57"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana insists that the verse's purpose is to demonstrate that sole-refuge in Bhagavān (mad-eka-śaraṇatā) — not karma-performance nor karma-renunciation — is the sādhana for mokṣa, and that this is exactly why Kṛṣṇa addresses Arjuna as a kṣatriya who must act. 'Chetasā' is viveka-buddhi used to deposit all visible and invisible-fruit actions in Īśvara by the principle of 9.27. 'Mat-paraḥ' is precise: Vāsudeva the Bhagavān alone is priyatama (most beloved), not any king or object of desire. 'Buddhi-yoga' is the equanimity-marked yoga (samattva-buddhi-lakṣaṇa) that transforms even binding action into a means of liberation, and 'mat-cittaḥ satatam' excludes every other anchor — rajanī, kāminī, and the rest — so that the synthesised advaita-bhakta is one whose intellect and heart have a single address."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
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      "list": "कर्माणि",
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        "18.41"
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      "list": "चित्त",
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        "18.58"
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    },
    {
      "list": "बुद्धि",
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        "2.19",
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        "3.26",
        "3.40",
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        "5.17",
        "5.20",
        "5.28",
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        "6.43",
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        "7.5",
        "7.10",
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        "10.4",
        "10.10",
        "12.8",
        "12.14",
        "13.5",
        "15.20",
        "18.16",
        "18.17",
        "18.30",
        "18.31",
        "18.32",
        "18.37",
        "18.49"
      ]
    },
    {
      "list": "बुद्धियोग",
      "role": "supporting",
      "other_verses_in_list": [
        "3.2",
        "3.3"
      ]
    },
    {
      "list": "मत्परः",
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      "list": "मयि संन्यस्य",
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        "12.6"
      ]
    },
    {
      "list": "सर्वकर्म",
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      "other_verses_in_list": [
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        "18.13",
        "18.56"
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      "role": "supporting",
      "other_verses_in_list": [
        "5.13"
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    }
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  "audit_trail": {
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    "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": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "bhava: bhū -> √bhū"
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      }
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  },
  "so_what_questions": [
    "What exactly is being renounced — the action, its fruit, the sense of ownership, or all three — and do the schools agree?",
    "Is 'mat-cittaḥ satatam' (constant mind-in-Me) a psychological instruction, an ontological claim, or a devotional practice — and can a working person achieve it?",
    "Kṛṣṇa has repeatedly offered karma-yoga, jñāna-yoga, and bhakti-yoga as paths — does this verse finally rank them, or does each school read its own preferred path confirmed here?",
    "If Madhva's school holds that the jīva is eternally distinct from Brahman, does renouncing action 'in Kṛṣṇa' threaten that boundary, or does it depend on it?",
    "Vallabha reads Kṛṣṇa as the real agent (antaryāmī); what moral responsibility — if any — remains with the human actor under that reading?",
    "How does Madhusūdana's synthesis avoid the charge of inconsistency — if Advaita holds the self is Brahman, why address a kṣatriya as a separate devotee at all?",
    "This verse is addressed at the close of the Gītā (18.57 of 78); does its position as near-final instruction change how each school weighs it relative to earlier instructions?"
  ],
  "everyday_applications": {
    "advaita": "Before beginning the workday, use a moment of viveka (clear discernment) to internally mark: 'This work serves no personal accumulation — I deposit it.' The goal is not emotional feeling of devotion but clear-eyed clarity that the self claiming the outcome is a conceptual overlay. When a project succeeds or fails, the practitioner asks: 'Whose success is this claiming to be?' That inquiry is the chetasā-sannyāsa in daily life.",
    "viśiṣṭādvaita": "A manager using this framework treats every report, decision, and outcome as kainkarya — service to the Lord who is the ground of the team as His body (viśeṣaṇa). Before a difficult meeting, the reframing is: 'I belong to Bhagavān, this team belongs to Bhagavān, I am executing His governance.' This is not passivity; Rāmānuja's framework demands engaged, caring action — it only relocates the locus of ownership from ego to Bhagavān.",
    "dvaita": "Madhva's framework asks for rigorous honesty about hierarchy: am I acting as a servant who knows the master's authority, or am I quietly claiming independence? In practice this means pausing before self-congratulation and attributing capability to Hari's grace — not as a rhetorical flourish but as ontological fact. The daily discipline is to hold the distinction (bheda) clearly: 'I am capable only because Hari's energy runs through me; the capability is His, the execution is mine as instrument.'",
    "śuddhādvaita": "Vallabha's instruction in daily life is: drop the claim of kartṛtva (authorship), not the action itself. A parent caring for a child can do so fully — every nappy-change, every school pickup — while internally releasing 'I am making this happen.' The rapture (āhlāda) that Puṣṭi-mārga points to is the lightness that comes when the burden of being the responsible agent lifts: Kṛṣṇa is doing this through me, I am the delighted instrument.",
    "bhakti": "Śrīdhara's 'brahma-arpaṇam' principle applied to professional life: each deliverable — a document, a design, a meal cooked — is offered as an oblation (haviḥ) into the fire of work that is itself Brahman (brahma). The 'mat-cittaḥ satatam' is maintained not by withdrawing from work but by a quick interior return to the single-pointed goal (mat-paraḥ) between every task. Consistent practice makes this return faster until it becomes the default orientation.",
    "advaita-bhakti": "Madhusūdana's synthesis is particularly useful for intellectuals who oscillate between philosophical inquiry and devotional longing. The practice is to let Vāsudeva be 'priyatama' (most beloved) — not a concept held at arm's length but an actual relationship of love. When the mind drifts to the 'rajanī or kāminī' (the project, the recognition, the relationship that currently holds most emotional charge), the instruction is a clean redirection: 'Return to the one address.' Both the jñāna and the bhakti are present — the viveka that renounces, and the love that draws the mind back."
  },
  "primary_meaning": "With your mind, lay every action at my feet, hold me as your only aim, take shelter in the yoga of discernment, and keep your thoughts on me without interruption."
}