{
 "verse_id": "18.63",
 "mūla": {
  "devanāgarī": "इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया | विमृश्यैतदशेषेण यथेच्छसि तथा कुरु",
  "iast": "iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā | vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 63",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
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   "lemma": "tvad",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
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     "sense": "आख्यातं कथितं गुह्यात् गोप्यात् गुह्यतरम् अतिशयेन गुह्यं रहस्यम् इत्यर्थः, मया सर्वज्ञेन ईश्वरेण",
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   "grammar": "nominative neuter singular participle noun",
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   "theme_lists": [],
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुह्यात्"
  },
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   "theme_lists": [],
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुह्यतरम्"
  },
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   "surface_form": "mayā",
   "lemma": "mad",
   "grammar": "instrumental singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मया"
  },
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   "surface_form": "vimṛśya",
   "lemma": "vimṛś",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "विमर्शनम् आलोचनं कृत्वा एतत् यथोक्तं शास्त्रम् अशेषेण समस्तं यथोक्तं",
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    {
     "sense": "स्वाधिकारानुरूपं यथा इच्छसि तथा कुरु, कर्मयोगं ज्ञानं भक्तियोगं वा यथेष्टम् आतिष्ठ इत्यर्थः",
     "school": "viśiṣṭādvaita",
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    {
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    {
     "sense": "पर्यालोच्य एतन्मयोपदिष्टं गीताशास्त्रमशेषेण सामस्त्येन सर्वैकवाक्यतया ज्ञात्वा स्वाधिकारानुरूपेण यथेच्छसि तथा कुरु न त्",
     "school": "advaita-bhakti",
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   "surface_form": "etat",
   "lemma": "etad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एतत्"
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   "lemma": "aśeṣeṇa",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अशेषेण"
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यथा"
  },
  {
   "surface_form": "icchasi",
   "lemma": "iṣ",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इच्छसि"
  },
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   "surface_form": "tathā",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तथा"
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   "surface_form": "kuru",
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   "grammar": "present imperative 2nd person singular verb",
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    {
     "sense": ", कर्मयोगं ज्ञानं भक्तियोगं वा यथेष्टम् आतिष्ठ इत्यर्थः",
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     "sense": "। एतस्मिन्पर्यालोचिते सति तव मोहो निवर्तिष्यत इति भावः।",
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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_18.63",
    "anandgiri_18.63"
   ],
   "score": 0.5,
   "english_rendering": "Shankara reads this verse as the omniscient Ishvara completing the transmission of jnana — the most secret of all secrets — to Arjuna. 'Vimrishya' (having deliberated fully) is not optional politeness: it is the mandatory reflective moment before the knower stabilizes in right understanding. 'Yathecchasi tatha kuru' is not blank license; it is the instruction to act from the discriminated standpoint — once moha is dissolved, will and right action coincide."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.63",
    "vedantadeshika_18.63"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads the verse as Bhagavan summarizing all three paths — karma-yoga, jnana-yoga, and bhakti-yoga — as the most secret knowledge given to a seeker of liberation (mumukshu). 'Svaadhikaaranurupam yathecchasi tatha kuru' means: choose whichever path is suited to your eligibility (adhikara) and pursue it — the Lord does not compel a single route but places the full treasury before the aspirant."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.63",
    "jayatirtha_18.63"
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   "score": 0.5,
   "english_rendering": "*Iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā* — the Lord names this teaching as more secret than the secret: precisely because it discloses the *pañca-bheda* (the five-fold real distinction) and the absolute *paratantra* (eternally dependent) status of the *jīva* (the individual self) before the *svatantra* (the independently real, self-sufficient) Hari. What is secret in an ordinary teaching is the means to liberation; what is more secret still is the ontological truth that the *jīva*'s will is never ultimately its own — it is always sustained, directed, and bounded by Hari's *anugraha* (grace). *Vimṛśya etad aśeṣeṇa* commands full and unsparing deliberation — not so that Arjuna may arrive at a self-authored decision, but so that, having examined the *jñāna* in its entirety, he sees that only one course is consistent with his *paratantra* nature: alignment with the Lord's will. *Yathecchasi tathā kuru* is therefore not a grant of autonomous choice; it is the Lord's recognition that the *jīva*, once the *guhyatara jñāna* has fully penetrated, will choose only what Hari wills. The *taratamya* (graded ontological hierarchy) is preserved: even Arjuna's deliberation is itself a *paratantra* act, possible only within Hari's sovereign freedom.",
   "provenance": "siddhānta_reconstruction"
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  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.63"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads this verse as Bhagavan — described in the Bhagavata as 'jnanam yat tad gitan bhagavata' — summarizing the entire Gita as the quintessence of all Vedanta-siddhanta (sarvavedantasiddhanatasara). The knowledge declared is the distilled nectar of niratishaya-karuna (unsurpassed compassion). 'Vimrishya...yathecchasi tatha kuru' is Pushti-marga's grace-logic: the Lord has given everything; the devotee's 'choice' is already saturated by that gift."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.63"
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   "score": 0.5,
   "english_rendering": "Shridhara Svami reads Bhagavan as the sarvajna (omniscient) and paramakaarunika (supremely compassionate) teacher who has declared this knowledge more secret than all secret disciplines — mantra, yoga, and rahasya practices. 'Paryalochya pashchad yathecchasi tatha kuru' — deliberate fully, THEN act as you wish — carries the implicit promise: 'once you have truly pondered this shastra, your moha will dissolve of itself,' making freedom from confusion the fruit of careful reflection."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.63"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati reads this verse as the culmination of a three-stage liberation architecture disclosed to the atyanatapriya (supremely beloved) disciple: first, purification of antahkarana through nishkama karma; second, sannyasa and Vedanta-vakya-vichara for the brahmin; third, tattva-sakshatkara through shravana-manana-nididhyasana. For the kshatriya ineligible for formal sannyasa, Bhagavan's anugraha alone bridges the gap. 'Yathecchasi tatha kuru' means: act according to your adhikara — but 'iccha' here is will already purified by the entire teaching, not arbitrary desire."
  }
 },
 "prosodic_information": {
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  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
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 },
 "theme_list_memberships": [
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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    "scope": "mūla.iast + mūla.devanāgarī + matching word_by_word tokens",
    "follow_up": "word_by_word still contains split tokens (e.g. 'bud'/'dhyā'); rejoin pending — display layer reads mūla.iast/devanāgarī directly so verse text is correct"
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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",
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 },
 "so_what_questions": [
  "Why does Bhagavan say 'act as you wish' at the END of the Gita rather than at the beginning — what has the preceding 17 chapters done to the meaning of 'wish'?",
  "Is 'vimrishya asheshena' (deliberate completely) a condition that must be satisfied before freedom of action is granted, or is it simply a description of what a purified knower naturally does?",
  "Six schools all read the same two words 'yathecchasi tatha kuru' — and arrive at radically different conclusions about human autonomy. What does that divergence reveal about the verse's own bounded polysemy?",
  "Shankara says once moha dissolves, will and right action coincide. Ramanuja says choose the path suited to your adhikara. Are these compatible claims or do they rest on different ontologies of the self?",
  "Madhusudana gives a three-stage map (karma -> sannyasa -> jnana for brahmins; anugraha alone for kshatriyas). What does it mean that liberation architecture varies by varna — is this a social concession or a metaphysical claim?",
  "The verse marks a transition: Bhagavan says 'listen to what I will say further' immediately after. What does it mean that the 'act as you wish' moment is NOT the final word — something even more secret follows?",
  "If the knowledge disclosed is 'secret beyond all secrets,' why is it being declared openly in a battlefield conversation? What makes it secret if it is spoken aloud?"
 ],
 "everyday_applications": {
  "advaita": "When facing a major decision, run the Shankara test: have you deliberated 'asheshena' — without remainder, without bypassing any uncomfortable implication? If yes, and moha has genuinely lifted, act. If you still feel confused, that is data: reflection is incomplete, not that the decision is impossible.",
  "vishishtadvaita": "Ramanuja's 'adhikara-anurupam' is a practical instruction for career and life-path choices: your eligibility — temperament, training, position — is not an obstacle to grace but the channel through which it flows. 'Act as you wish' does NOT mean 'do anything'; it means 'choose the yoga suited to who you actually are, not who you imagine you should be.'",
  "dvaita": "For the Dvaita practitioner, 'tatha kuru' in daily life is the practice of aligning each decision with the question: 'does this serve Hari or serve my ego's will?' The verse is not an autonomy grant — it is a sovereignty reminder. Every act is either surrender or usurpation.",
  "shuddhadvaita": "In Pushti-marga practice, Vallabha's reading suggests: when you have received the Lord's teaching fully (through svadhyaya, satsang, seva), your 'iccha' (wish) is already an expression of His prasada. The task is not to interrogate the wish but to recognize the grace inside it and act without holding back.",
  "bhakti": "Shridhara's 'paryalochya pashchad' — study it fully, THEN choose — offers a discipline for high-stakes conversations: before deciding how to respond to a difficult person or situation, hold the whole context in mind simultaneously. The moha-dissolving property of genuine deliberation is that it reveals which 'choices' were never real choices, only fear-responses.",
  "advaita-bhakti": "Madhusudana's architecture says: if you cannot do full sannyasa (renunciation), Bhagavan's anugraha bridges the gap in subsequent lives. In modern terms: do not wait until conditions are perfect to begin the inner work. Act from your current adhikara — full commitment within your actual situation — and trust that sincere bhagavad-ekacharanatva (single-pointed refuge) accelerates the trajectory."
 },
 "primary_meaning": "I have now given you this knowledge, the most secret of all. Reflect on every word of it, then act as you choose."
}