{
 "verse_id": "18.60",
 "mūla": {
  "devanāgarī": "स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा | कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्",
  "iast": "svabhāvajena kaunteya nibaddhaḥ svena karmaṇā | kartuṃ necchasi yanmohāt kariṣyasyavaśo'pi tat",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 60",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "svabhāva",
   "lemma": "svabhāva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्वभाव"
  },
  {
   "surface_form": "jena",
   "lemma": "ja",
   "grammar": "instrumental neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जेन"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "निबद्धः निश्चयेन बद्धः स्वेन आत्मीयेन कर्मणा कर्तुं न इच्छसि",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": ", यद्बन्धुवधादिनिमित्तं युद्धं मोहात्स्वतन्त्रोऽहं यथेच्छामि तथा संपादयिष्यामीति भ्रमात् कर्तुं नेच्छसि तदवशोऽप्यनिच्छन्",
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    }
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   "surface_devanagari": "कौन्तेय"
  },
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   "surface_form": "nibaddhaḥ",
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   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "निश्चयेन बद्धः स्वेन आत्मीयेन कर्मणा कर्तुं न इच्छसि",
     "school": "advaita",
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     "witnesses": [
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     ]
    },
    {
     "sense": "तत एव अवशः परैः धर्षणम् असहमानः त्वम् एव तद् युद्धं करिष्यसि यद् इदानीं मोहाद् अज्ञानात् कर्तुं न इच्छसि।सर्वं हि भूतजा",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "अवशः करिष्यस्येव",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निबद्धः"
  },
  {
   "surface_form": "svena",
   "lemma": "sva",
   "grammar": "instrumental neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आत्मीयेन कर्मणा कर्तुं न इच्छसि",
     "school": "advaita",
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     "sense": "कर्मणा निबद्धः तत",
     "school": "viśiṣṭādvaita",
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     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्वेन"
  },
  {
   "surface_form": "karmaṇā",
   "lemma": "karman",
   "grammar": "instrumental neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "कर्तुं न इच्छसि",
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    {
     "sense": "निबद्धः तत",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "शौर्यादिना पूर्वोक्तेन निबद्धो यन्त्रितस्त्वं मोहाद्यत्कर्म युद्धलक्षणं कर्तुं नेच्छसि, अवशोऽपि तत्कर्म करिष्यस्येव",
     "school": "bhakti",
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    },
    {
     "sense": "निबद्धो वशीकृतस्त्वं",
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    }
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  },
  {
   "surface_form": "kartum",
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   "theme_lists": [],
   "surface_devanagari": "कर्तुम्"
  },
  {
   "surface_form": "nā",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ना"
  },
  {
   "surface_form": "icchasi",
   "lemma": "iṣ",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इच्छसि"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "mohāt",
   "lemma": "moha",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अविवेकतः करिष्यसि अवशोऽपि परवश",
     "school": "advaita",
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  },
  {
   "surface_form": "kariṣyasi",
   "lemma": "√kṛ",
   "grammar": "future indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "करिष्यसि"
  },
  {
   "surface_form": "avaśaḥ",
   "lemma": "avaśa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अवशः"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  }
 ],
 "intertextual_panel": [
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   "verse": "18.47",
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   "verse": "18.45",
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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_18.60",
    "anandgiri_18.60"
   ],
   "score": 0.5,
   "divergence_note": "Advaita reads moha as avidya-rooted ego-illusion of authorship; liberation lies in jnana that transcends svabhava entirely.",
   "english_rendering": "O son of Kunti, you are bound without doubt by your own action born of svabhava (innate nature) — the valor and such qualities proper to a kshatriya as described. What battle you do not wish to fight out of avidya (nescience), that very action you will perform helplessly, as a dependent. The ego-sense that imagines itself a free agent is itself the moha (delusion); the body-mind complex driven by svabhava will act regardless, for the jiva who has not realized the Self is never the true author of action.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.60",
    "vedantadeshika_18.60"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna, you are bound by your svabhava-born kshatriya action — valor being the very nature of a kshatriya. Being so bound, you will yourself, unable to bear the dishonor from others, perform that very battle which now, out of ajnana (ignorance), you are unwilling to undertake. For Ishvara, the inner controller, has regulated all beings to act in accordance with their prior karma and prakriti; hear now how that regulation operates. The jiva acts not independently but as the body of Bhagavan, whose will is sovereign.",
   "divergence_note": "Vishishtadvaita stresses Ishvara as inner regulator acting through the jiva's prakriti; the jiva is a real dependent agent, not an illusion.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.60",
    "jayatirtha_18.60"
   ],
   "score": 0.5,
   "divergence_note": "Dvaita: jiva-paramatma bheda is eternal and real; 'helplessness' is not ignorance but the jiva's constitutive ontology — it can never be self-sufficient.",
   "english_rendering": "Madhvacharya's commentary on this verse is not extant in the transmitted corpus; no bhashya prose is available for direct anchoring. On Dvaitacharya principles: the jiva is eternally, absolutely distinct from Hari; its svabhava-born action is a mode of dependent worship. Arjuna's helplessness (avasha) demonstrates that the independent will the jiva imagines is a superimposition; only surrender to Hari's will constitutes real agency. Even the warrior's compelled battle becomes seva (service) when the illusion of independence is relinquished.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.60"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha establishes the point directly: this verse elaborates what was expounded in the second, third, and subsequent chapters — svabhava is prakritic (born of prakriti), and by that svabhava-born kshatriya action you are bound, helpless; you will indeed act. In the Pushtimarga reading, this helplessness is not degrading but the very site of prasada (grace): when the jiva recognizes it cannot act of its own power, Krishna's lila-flow carries it. Arjuna's reluctance is moha precisely because it forgets that the Lord's ananda (bliss) is the ground of all svabhava.",
   "divergence_note": "Shuddhadvaita emphasizes svabhava as prakritic, and helplessness as the opening for divine prasada, not a problem requiring jnana to transcend.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.60"
   ],
   "score": 0.5,
   "divergence_note": "Bhakti-philological voice: svabhava is purva-karma samskara specifically; the yantrita (instrumented) metaphor is foregrounded, softened by devotional surrender.",
   "english_rendering": "Sridhara explains: svabhava is the purva-karma samskara (deep conditioning from prior action) that is the cause of kshatriyahood; from that is born one's own action — valor and the like, as previously described — by which you are bound, controlled like an instrument (yantrita). The battle which, in your delusion, you do not wish to perform — even that action you will helplessly perform. Sridhara's devotional inflection: the bhakta who acts within svadharma while inwardly surrendering to Krishna fulfills exactly what the Lord here describes as inevitable, but transforms it into devotion.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.60"
   ],
   "score": 0.5,
   "divergence_note": "Advaita-bhakti uniquely names the moha as svAtantrya-bhrama (the specific delusion of self-sovereignty); liberation requires both jnana (to see the bhrama) and bhakti (to realign will with Parameshvara).",
   "english_rendering": "Madhusudana synthesizes: your svabhava-born action — the kshatriya nature described previously, valor and so forth — is svena (your own, not adventitious); by this you are nibaddha (thoroughly bound, made subservient). O Kaunteya, the battle which you do not wish to undertake because of the moha — the bhrama (false impression) that 'I am independent, I will accomplish as I desire' — that battle you will perform helplessly, unable even to choose not to. You are at once subservient to your own natural-born action and to Parameshvara; the fantasy of independent lordship is precisely what moha names. Jnana dissolves this bhrama; bhakti aligns the will with Krishna's will so that what is inevitable becomes joy.",
   "commentator": "Madhusudana Sarasvati"
  },
  "vishishtadvaita": {
   "divergence_note": "Vishishtadvaita stresses Ishvara as inner regulator acting through the jiva's prakriti; the jiva is a real dependent agent, not an illusion.",
   "score": 0.5
  },
  "shuddhadvaita": {
   "divergence_note": "Shuddhadvaita emphasizes svabhava as prakritic, and helplessness as the opening for divine prasada, not a problem requiring jnana to transcend.",
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
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  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Kaunteya",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "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"
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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)",
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   {
    "date": "2026-05-03",
    "fix": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.iast — spaces reinserted using word_by_word surface fields as source of truth",
    "loci": [
     "yanmohātkariṣyasyavaśo'pi -> yanmohāt kariṣyasyavaśo'pi"
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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": [
     "nibaddhaḥ: nibandh -> ni-√bandh",
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    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
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    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
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 },
 "so_what_questions": [
  "If a person is already bound to act by their svabhava (innate nature), what is the point of deliberating about action at all — does deliberation itself belong to svabhava?",
  "How do the schools distinguish between the avasha (helplessness) here as a description of the conditioned state versus a prescription — is Krishna saying Arjuna will act, or that he should accept that he will act?",
  "What does it mean for moral responsibility that the action will happen regardless of the agent's wish — does the verse dissolve culpability, or deepen it by locating the error in moha rather than the act itself?",
  "Across schools, svabhava is read as either purva-karma samskara (Sridhara), kshatriya-prakriti (Ramanuja), or avidya-conditioned ego-flow (Shankara) — what is at stake in that taxonomic difference for practice?",
  "If the jiva is simultaneously paratantra (dependent on Ishvara) and bound by svabhava, is the path to freedom a transformation of svabhava or a detachment from it — and do these differ?",
  "Does this verse counsel acceptance of one's social or psychological nature as the only realistic basis for action, and if so, how is that different from fatalism?",
  "What distinguishes the yantrita (instrumented) person who has not realized their bound condition from the one who acts with full awareness of that condition — is the action the same, and only the inner relationship different?"
 ],
 "everyday_applications": {
  "advaita": "When you find yourself doing exactly what you swore you would not — checking your phone despite the resolution, snapping despite the intention to stay calm — recognize this as svabhava-born action asserting itself against the ego's fiction of self-control. The Advaita application: do not double down on the resolution (which strengthens ego); instead inquire who is it that resolves and then fails. The gap between intention and act is the teaching site for self-inquiry (vichara).",
  "vishishtadvaita": "In a work situation where your temperament keeps pulling you toward a certain role even as you try to reinvent yourself — the engineer who always ends up leading, the caregiver who cannot stop helping — Ramanuja would say: your svabhava is Ishvara's design for your current body-mind. Rather than resist it as ego-projection, offer that natural pull as kainkarya (service). The application: identify where you are most naturally compelled and dedicate that very compulsion to Bhagavan rather than fighting or indulging it.",
  "dvaita": "When you feel the helplessness of a habit or a compulsion — unable to change a reaction pattern despite knowing it is harmful — Madhva's lens says: this reveals the jiva's utter paratantrya (dependence). The practical step is not self-improvement willpower but explicit prayer to Hari for his grace to act differently, because the jiva cannot transform its svabhava by itself. Surrendering the outcome to Hari while doing one's best is the only coherent response.",
  "shuddhadvaita": "In creative or spiritual practice, there are days when you cannot make yourself do the work despite every intention. Vallabha's Pushtimarga reading: your inability is itself a moment of Krishna's lila — he is withholding his energy so you feel the ground of helplessness that precedes grace. The application: instead of forcing, pause and ask for prasada; the next action that arises from that pause is more likely to flow from the Lord's will than from ego's push.",
  "bhakti": "When a recurring pattern in your relationships — say, always taking on others' burdens — feels impossible to break, Sridhara would identify it as purva-karma samskara (deep conditioning) running through you. The bhakti application is not to erase the pattern by willpower but to remain inwardly surrendered to Krishna while the pattern plays out, so that the samskara gradually loses its compulsive charge. Each recurrence becomes an occasion for renewed offering rather than self-reproach.",
  "advaita-bhakti": "When you catch yourself believing 'I will just decide differently this time' and then doing the same thing again, Madhusudana's synthesis names the root error: svAtantrya-bhrama, the delusion of self-sovereign will. The dual application: use Advaita inquiry to see that the independent decider is a constructed overlay on an already-moving process (jnana dissolves the bhrama); simultaneously, use bhakti to consciously re-dedicate the natural-born action to Krishna so that what was compulsion becomes offering. Both moves are needed — inquiry without devotion stays cold; devotion without inquiry stays naive."
 },
 "primary_meaning": "Your nature-born action has already bound you, son of Kunti; what you now refuse in your delusion, you will perform helplessly."
}