{
 "verse_id": "18.7",
 "mūla": {
  "devanāgarī": "नियतस्य तु संन्यासः कर्मणो नोपपद्यते | मोहात्तस्य परित्यागस्तामसः परिकीर्तितः",
  "iast": "niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate | mohāttasya parityāgastāmasaḥ parikīrtitaḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 7",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "niyatasya",
   "lemma": "ni-√yam",
   "grammar": "genitive masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "तु नित्यस्य संन्यासः परित्यागः कर्मणः न उपपद्यते, अज्ञस्य पावनत्वस्य इष्टत्वात्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "नित्यनैमित्तिकस्य महायज्ञादेः कर्मणः संन्यासः त्यागो न उपपद्यते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तु नित्यस्य पुनः कर्मणः संन्यासस्त्यागो नोपपद्यते, सत्त्वशुद्धिद्वारा मोक्षहेतुत्वात्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "त्विति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "नियतस्य"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "saṃnyāsaḥ",
   "lemma": "saṃnyāsa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "परित्यागः कर्मणः न उपपद्यते, अज्ञस्य पावनत्वस्य इष्टत्वात्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "त्यागो न उपपद्यते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संन्यासः"
  },
  {
   "surface_form": "karmaṇaḥ",
   "lemma": "karman",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्मणः"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "upapadyate",
   "lemma": "upa-√pad",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उपपद्यते"
  },
  {
   "surface_form": "mohāt",
   "lemma": "moha",
   "grammar": "ablative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अज्ञानात्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "परित्यागः तामसः परिकीर्तितः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मोहात्"
  },
  {
   "surface_form": "tasya",
   "lemma": "tad",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "नियतस्य परित्यागः -- नियतं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "त्यागो न उपपद्यते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तत्रातात्पर्यात्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तस्य"
  },
  {
   "surface_form": "parityāgaḥ",
   "lemma": "parityāga",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "परित्यागः"
  },
  {
   "surface_form": "tāmasaḥ",
   "lemma": "tāmasa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "परिकीर्तितः मोह श्च तमः इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "परिकीर्तितः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "परिकीर्तितः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तामसः"
  },
  {
   "surface_form": "parikīrtitaḥ",
   "lemma": "pari-√kīrtay",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "मोह श्च तमः इति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। तमोमूलः त्यागः तामसः, तमःकार्याज्ञानमूलत्वेन त्यागस्थ तमोमूलत्वम्। तमो हि अज्ञानस्य मूलम्प्रमादमोहौ तमसो भवतोऽज्ञानमेव",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": ", तमःकार्यभूतेन मोहेन जायमानत्वात्प्रमादमोहौ तमसो भवतः [14",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। मोहो हि तमः।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "परिकीर्तितः"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "5.2",
   "type": "long-distance thematic echo",
   "score": 0.8989,
   "feature_breakdown": {
    "cosine": 0.8489,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.7818,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.12",
   "type": "thematic-cluster continuation",
   "score": 0.8909,
   "feature_breakdown": {
    "cosine": 0.8309,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 9.1898,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "18.10",
   "type": "thematic-cluster continuation",
   "score": 0.8903,
   "feature_breakdown": {
    "cosine": 0.8503,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.5305,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.2",
   "type": "thematic-cluster continuation",
   "score": 0.8889,
   "feature_breakdown": {
    "cosine": 0.8489,
    "theme_graph": 2.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.6981,
    "stem_prefix": 2.0
   }
  },
  {
   "verse": "6.4",
   "type": "long-distance thematic echo",
   "score": 0.8818,
   "feature_breakdown": {
    "cosine": 0.8418,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.1061,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.11",
   "type": "thematic-cluster continuation",
   "score": 0.8814,
   "feature_breakdown": {
    "cosine": 0.8514,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 3.4468,
    "stem_prefix": 2.0
   }
  },
  {
   "verse": "6.1",
   "type": "long-distance thematic echo",
   "score": 0.8806,
   "feature_breakdown": {
    "cosine": 0.8406,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 7.1061,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "18.9",
   "type": "thematic-cluster continuation",
   "score": 0.8769,
   "feature_breakdown": {
    "cosine": 0.8469,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 6.1035,
    "stem_prefix": 2.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_18.7",
    "anandgiri_18.7"
   ],
   "score": 0.5,
   "english_rendering": "Obligatory action (niyata-karma), being nitya (eternally prescribed), cannot rightly be abandoned — for it purifies the ignorant aspirant and is therefore to be desired. If one abandons it, that abandonment is self-contradictory: the very act that must be performed is being discarded, which is incoherent. Such abandonment arises from moha (delusion, which is tamas), and is therefore declared tamasic — tamas and moha being one and the same darkness."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.7",
    "vedantadeshika_18.7"
   ],
   "score": 0.5,
   "english_rendering": "Nitya-naimittika karma — the mahayajnas and their like — cannot be abandoned, because bodily sustenance itself depends on yajnashishta-ashana (eating the remnants of sacrifice); without it, the mind cannot be purified, and without purity of mind, steady recollection and brahma-saksatkara (direct realization of Brahman) are impossible. Abandoning this karma rests on viparita-jnana (inverted knowledge) which is the produce of tamas, for tamas generates pramada (heedlessness) and moha (delusion), and it is moha that makes one see dharma as adharma."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.7",
    "jayatirtha_18.7"
   ],
   "score": 0.5,
   "english_rendering": "[Madhvacharya left no direct commentary on this verse. The following is inferred from his general doctrine.] The jiva, eternally distinct from and dependent on Hari, has no authority to abandon niyata-karma, which is prescribed worship (seva) owed to the Lord by right of creaturely dependence. To abandon it under the pretext of renunciation is moha — a failure to recognize one's own subordinate status — and such abandonment is therefore tamasic, rooted in the darkest misapprehension of the jiva's true nature."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.7"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha criticizes those 'kavayah' (poets, rationalist interpreters) who claim that even Vedically enjoined karma may be relinquished. He insists: among all Vedic authorities, no school ever sanctions complete abandonment of Vedically prescribed action. If one abandons vaidika-karma through moha arising from tamas, that renunciation is tamasic — for pramada and moha are both born of tamas, and such abandonment brings pratya-vaya (the sin of omission), compounding the offense."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.7"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara distinguishes sharply: kamya-karma (desire-motivated action) may rightly be abandoned because it binds, but nitya-karma (obligatory daily rites) cannot be renounced, since it leads to sattva-shuddhi (purification of the inner instrument) and thereby to moksha. If someone abandons even this purifying, mandatory action — treating the compulsory as though it were dispensable — that abandonment flows from moha alone. Since moha is tamasic in nature, this category of tyaga is declared tamasic."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.7"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudan first establishes that kamya-karma may rightly be abandoned (it lacks the power to purify antahkarana and binds), while nitya-karma is indispensable for antahkarana-shuddhi — as Gita 6.3 confirms ('karma is the means for the muni aspiring to yoga'). He then refutes at length the Sankhya objection that nitya-karma like the jyotishtoma involves himsa: the specific Vedic injunction overrides the general prohibition, and violence that is kratu-anga (part of the sacrificial limb) is not the anartha-hetu (cause of personal harm) targeted by the general ahimsa rule. Therefore nitya-karma is undamaged, and its abandonment — whether from confusion about himsa or from laziness — is rooted in moha, which is tamas, making this tyaga tamasic."
  },
  "visistadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "त्याग",
   "role": "supporting",
   "other_verses_in_list": [
    "12.11",
    "12.12",
    "12.16",
    "12.17",
    "14.25",
    "16.2",
    "18.1",
    "18.2",
    "18.4",
    "18.8",
    "18.9",
    "18.10",
    "18.11",
    "18.12"
   ]
  },
  {
   "list": "संन्यास",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "5.1",
    "5.2",
    "5.3",
    "5.4",
    "5.6",
    "6.1",
    "6.2",
    "6.4",
    "9.28",
    "18.1",
    "18.2",
    "18.12",
    "18.49"
   ]
  },
  {
   "list": "संन्यासः",
   "role": "supporting",
   "other_verses_in_list": [
    "5.2"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "e_v": 0.005,
   "z": 0.2,
   "h": 0.0,
   "th": 0.01
  },
  "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": [
     "niyatasya: niyam -> ni-√yam",
     "upapadyate: upapad -> upa-√pad",
     "parikīrtitaḥ: parikīrtay -> pari-√kīrtay"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.049525Z",
    "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": [
  "What distinguishes an 'obligatory' duty from one I have merely habituated myself to — and how do I tell which category my current responsibilities fall into?",
  "The verse says abandonment from moha is tamasic, not that all abandonment is wrong. What does legitimate, non-tamasic renunciation look like, and how would I recognize it in myself?",
  "Ramanuja ties nitya-karma to dietary purity and thereby to mental clarity. What modern practices serve the same function — maintaining the conditions that make sustained inquiry possible?",
  "Madhusudan addresses the 'but this action causes harm' objection directly. When is 'this will hurt someone' a genuine ethical reason to stop, and when is it moha dressed as ethics?",
  "Vallabha worries about pratya-vaya — the accumulated guilt of persistent omission. Are there domains in your life where serial non-performance has created a quiet but real debt?",
  "If tamas manifests as the conviction that your obligatory work is dispensable, what are the early warning signs — before full abandonment — that tamas is operating in your motivation?",
  "Shankara calls the tamasic abandonment 'self-contradictory': you call something necessary, yet you drop it. Where in your current commitments do you hold this contradiction silently?"
 ],
 "everyday_applications": {
  "advaita": "Notice when you stop a daily practice — meditation, study, exercise — by telling yourself it 'no longer matters' or 'I am beyond it now.' Shankara's point is that this conviction is itself the delusion. The practice is not the obstacle to clarity; your moha about the practice is. Resume the discipline, watch the moha dissolve.",
  "visistadvaita": "Ramanuja would say: protect the upstream conditions. If you skip meals, sleep, and basic physical maintenance claiming higher preoccupation, you are not transcending the body — you are degrading the instrument through which Bhagavan works. Treat your bodily regimen as mahayajna: an offering that keeps the channel clean for the Lord's service.",
  "dvaita": "Madhva's inference: your obligatory duties to dependents — family, community, subordinates — are not optional even when they feel burdensome. The jiva has no license to redesign its relational obligations unilaterally. Before dropping a commitment, ask: 'Am I freed by dharma, or am I simply tired?' Tiredness is not exemption.",
  "shuddhadvaita": "Vallabha warns against the 'rational' voice that constructs a theological argument for abandoning what is simply inconvenient. If you find yourself building an elaborate justification for why a longstanding obligation no longer applies to you, treat the elaborateness itself as a signal: pramada (heedlessness) is at work. The simpler the real reason, the more honest the examination.",
  "bhakti": "Sridhara's practical rule: distinguish between duties you perform with desire for reward (which may be examined for release) and duties that purify character regardless of reward — mentorship, craft practice, family care. The second category is not negotiable until the sattva-shuddhi it produces has made renunciation genuinely appropriate, not merely convenient.",
  "advaita-bhakti": "Madhusudan's move is to refuse the 'this causes harm' escape hatch when the harm is incidental to a larger purifying function. Apply this: before concluding that an obligation is harmful and must be dropped, investigate whether the 'harm' is kratu-anga (inherent to the function) or genuinely anartha-hetu (producing net ruin). Most discomfort we label 'harmful' is the former. The test is whether removing the action destroys the purifying purpose or merely removes the discomfort."
 },
 "primary_meaning": "Renouncing your prescribed duties is never justified; abandoning them out of confusion is tamasic renunciation."
}