{
  "verse_id": "2.47",
  "mūla": {
    "devanāgarī": "कर्मण्य् एवाधिकारस् ते मा फलेषु कदाचन | मा कर्म-फल-हेतुर् भूर् मा ते सङ्गो ऽस्त्व् अकर्मणि",
    "iast": "karmaṇy evādhikāras te mā phaleṣu kadācana | mā karma-phala-hetur bhūr mā te saṅgo 'stv akarmaṇi",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 47",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "karmaṇi",
      "lemma": "karman",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रवर्तते तदा कर्मफलस्यैव जन्मनो",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "नित्यसत्त्वस्थस्य मुमुक्षोः ते कर्ममात्रे अधिकारः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रवर्तितुं शक्यन्ते अतस्तेषां कर्मण्यभिरुचिजननार्थं स्वर्गकामः आ.श्रौ.10",
          "school": "dvaita",
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          "witnesses": [
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        },
        {
          "sense": "कृते तत्फलं स्यादेव भोजने कृते तृप्तिवदित्याशङ्क्याह",
          "school": "bhakti",
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          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "कर्मणि"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "adhikāraḥ",
      "lemma": "adhikāra",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अधिकारः"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "mā",
      "lemma": "mā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मा"
    },
    {
      "surface_form": "phaleṣu",
      "lemma": "phala",
      "grammar": "locative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "अधिकारः अस्तु कर्मफलतृष्णा मा भूत् कदाचन कस्याञ्चिदप्यवस्थायामित्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "न कदाचिद्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति द्वयमुक्तम् तत्कथं न फलकामकर्तव्यतेत्येकस्यैव ग्रहणम् उच्यते फलकामकर्तव्यतानिषेधस्यैवात्र प्राधान्यात्कर्मण्येवाधिक",
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        }
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      "surface_devanagari": "फलेषु"
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      "surface_form": "kadācana",
      "lemma": "kadācana",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "कस्याञ्चिदप्यवस्थायामित्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "कस्यांचिदप्यवस्थायां कर्मानुष्ठानात्प्रागूर्ध्वं तत्काले वाधिकारो मयेदं भोक्तव्यमिति बोधो मास्तु",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "कदाचन"
    },
    {
      "surface_form": "mā",
      "lemma": "mā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मा"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "कुर्वतां या निन्दा कृतायामिमां 2",
          "school": "dvaita",
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    },
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      "surface_form": "phala",
      "lemma": "phala",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "फल"
    },
    {
      "surface_form": "hetuḥ",
      "lemma": "hetu",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हेतुः"
    },
    {
      "surface_form": "bhūḥ",
      "lemma": "√bhū",
      "grammar": "past jus 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूः"
    },
    {
      "surface_form": "mā",
      "lemma": "mā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मा"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "saṅgaḥ",
      "lemma": "saṅga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सङ्गः"
    },
    {
      "surface_form": "astu",
      "lemma": "√as",
      "grammar": "present imperative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अस्तु"
    },
    {
      "surface_form": "akarmaṇi",
      "lemma": "akarman",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अकरणे प्रीतिर्मा भूत्",
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            "anandgiri"
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        {
          "sense": "अननुष्ठाने न योत्स्यामि इति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "च निषिद्धे परधर्मे सङ्गो मा तेऽस्तु",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अकर्मणि"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "4.18",
      "type": "cross-chapter thematic parallel",
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      "verse": "3.23",
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    {
      "verse": "3.22",
      "type": "cross-chapter thematic parallel",
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      "verse": "18.9",
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    {
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    {
      "verse": "4.17",
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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_2.47",
        "anandgiri_2.47"
      ],
      "score": 0.5,
      "english_rendering": "Your standing (adhikāra) is in action alone — not in the establishment in knowledge (jñāna-niṣṭhā) — and even while performing that action, the craving for its fruits (karma-phala-tṛṣṇā) must never arise, in any state whatsoever. When thirst for result moves you, you become the very cause of birth and bondage; so do not make yourself the generator of fruit (karma-phala-hetu). And lest you conclude that fruitless action is pointless suffering to be abandoned, Śaṅkara forestalls the error: do not let attachment (saṅga) to non-doing take hold of you either.",
      "divergence_note": "Śaṅkara distinguishes karma-adhikāra from jñāna-niṣṭhā at the outset — action is the instrument of purification for those not yet qualified for direct inquiry into the ātman, and fruit-craving is the mechanism by which action generates further birth rather than liberation."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.47"
      ],
      "score": 0.5,
      "english_rendering": "For the mumukṣu (liberation-seeker) who stands in perpetual sattva, the sole sphere of right engagement is action in its naked form — nitya (daily), naimittika (occasional), and kāmya (desiderative) alike — stripped of the specific fruits with which scripture presents them, for fruit-bound action breeds bondage while fruit-free action is kainkarya (service) to the Lord and the very means to mokṣa. Rāmānuja adds: even while acting, the practitioner must hold in view that he is not the doer — the instrumentality of the fruits too (hunger-relief, and so on) belongs to the guṇas or to the Lord, as will be made explicit later. The reluctance expressed as 'I will not fight' is precisely the inaction-attachment against which the fourth quarter of the verse warns.",
      "divergence_note": "Rāmānuja grounds niṣkāma-karma explicitly in bhakti-yoga preparation: fruit-free action addressed to the Lord is mōkṣa-hetu; fruit-hungry action is bandha-rūpa. The verse is thus not merely ethical counsel but a soteriological re-description of the entire range of Vedic injunctions."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.47",
        "jayatirtha_2.47"
      ],
      "score": 0.5,
      "english_rendering": "Even a jñānī has no warrant for fruit-desiring action — how much less ordinary men. This does not mean that the Vedic passages enjoining desire-motivated rites (kāmī yajeta) are void; Madhva reads them as inducements to participation (rōcanārtha), not as endorsements of desire-as-motive — the Bhāgavata itself confirms: 'fruit-mention is like making medicine palatable.' The fruits arise or fail through Hari's independent will, not through the jīva's effort; since the jīva is fundamentally asvatantra (non-independent), making oneself the cause of one's own fruit is a categorical error about one's ontological status. Do not cling to non-action either — for desireless action done as worship of Bhagavān carries its own fruit, namely Lord's prasāda, which no other act can procure.",
      "divergence_note": "Madhva's gloss turns on the absolute distinction between jīva and Īśvara: the jīva's adhikāra is real but dependent, fruit-causality belongs to Hari alone, and the injunction against inaction is grounded in the danger of prātyavāya (omission-sin) rather than in any fruit-expectation."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.47"
      ],
      "score": 0.5,
      "english_rendering": "After Kṛṣṇa has shown that his word stands beyond the flood of Vedic injunctions (vēdōdanvati), Arjuna asks: what, then, is worth taking up (upādēya)? The answer is: action itself — action alone — is what is to be received; and yet that action's fruits must never at any moment become the province of the ego's claiming. Vallabha's commentary is strikingly compressed and imperative: perform; never possess the result; do not set fruit as the cause-motive of doing; and do not let attachment creep into the forbidden domain (niṣiddha) or other's duty (para-dharma) under the guise of avoiding action.",
      "divergence_note": "Vallabha treats the verse structurally as Kṛṣṇa's direct answer to what is upādēya after Vedic 'flood-crossing' — the verse establishes karma-only as the receiver's domain, excluding both fruit-hunger and the subtler pull toward inaction or the alien path."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.47"
      ],
      "score": 0.5,
      "english_rendering": "To the implicit question — 'surely all fruits will come through worship of Parameśvara, so why continue karmic effort at all?' — Śrīdhara answers with the verse as a corrective: you who seek tattva-jñāna have standing only in the action, not in the fruits that bind. If you object that fruit automatically follows action as satiation follows eating, the verse counters: do not be one whose motive-force is the fruit — for only a desired, consciously willed fruit (kāmita-phala) becomes a constituent of the bondage-relation; an unclaimed fruit, by this logic, does not bind. Therefore, fearing bondage-through-fruit should not seduce you into the equal error of attachment to non-performance.",
      "divergence_note": "Śrīdhara's key hermeneutic move is the distinction between kāmita (desired) and akāmita (unclaimed) fruit: only willed fruit generates bandha, which is why niṣkāma-karma does not produce the dreaded result — a technical point that removes the anxious 'why act at all' objection."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.47"
      ],
      "score": 0.5,
      "english_rendering": "To those whose inner instrument (antaḥkaraṇa) is still impure and therefore unfit for the arising of genuine knowledge (tāttviaka-jñāna), action as purifier-of-mind is what is prescribed — not Vedānta-sentence inquiry, which requires a purified locus. While performing such action, the sense 'I am the one to enjoy this fruit' must never arise at any stage — before, during, or after. The mechanism of bondage is desire-tinted doing: one who acts through fruit-craving becomes the generator (utpādaka) of that fruit; but action offered to Bhagavān with surrender (bhagavad-arpaṇa-buddhi) without desire does not function as fruit-cause at all, as the tradition confirms. And lest the student think desireless action is pointless effort, Madhusūdana closes the loop: do not let affection for non-doing arise — for the unpurified sādhaka is not yet qualified to sit in jñāna-niṣṭhā, and abandoning action prematurely only prolongs the condition it was meant to cure.",
      "divergence_note": "Madhusūdana's synthesis positions karma-yoga as the antaḥkaraṇa-śodhaka bridge between the impure-instrument stage and jñāna-niṣṭhā proper; bhagavad-arpaṇa-buddhi is what neutralizes the fruit-generating mechanism — thus weaving Advaita's inner logic with the devotional offering that Śrī-bhakti traditions foreground."
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
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    {
      "list": "अकर्म",
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        "3.5",
        "3.8",
        "4.16",
        "4.17",
        "4.18",
        "4.23",
        "4.24",
        "5.12",
        "12.17"
      ]
    },
    {
      "list": "कर्मणि",
      "role": "supporting",
      "other_verses_in_list": [
        "3.1",
        "3.22",
        "4.16",
        "4.18",
        "4.21",
        "14.9",
        "17.26"
      ]
    },
    {
      "list": "केवलैः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.11"
      ]
    }
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      "b": 0.01,
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      "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": [
          "bhūḥ: bhū -> √bhū",
          "astu: as -> √as"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If I have no claim on the outcome, why should I put full effort in? What prevents the teaching from collapsing into half-hearted work or strategic laziness?",
    "Does 'no attachment to fruits' mean I should stop caring whether my work is good — or only stop making my identity contingent on whether it succeeds?",
    "The verse says I have adhikāra in action, not in results. But modern institutions — job performance, parenting outcomes, investment returns — evaluate me entirely on results. How do I live inside that structure without either capitulating to it or abandoning it?",
    "If I genuinely stop wanting the result, will I lose the motivation to act at all? Is desire-free action psychologically real, or is it a category that only works for renunciants?",
    "What is the difference between non-attachment to outcomes and indifference to consequences? The verse seems to warn against inaction too — so how much detachment is too much?",
    "The four clauses address four distinct traps (fruit-craving, fruit-causality, and inaction-attachment). Are these sequential stages one falls through in order, or independent failure modes that can strike at any time?",
    "Every school reads this verse differently — Advaita as purification-for-jñāna, Dvaita as jīva-Īśvara ontology, Puṣṭi-mārga as upādēya question after Vedic transcendence. Which reading is 'the verse itself' versus a school's interpretive projection, and does that distinction even hold for a text like the Gītā?"
  ],
  "everyday_applications": {
    "advaita": "Before beginning any significant task — a presentation, a difficult conversation, a financial decision — pause to notice whether the mind is already rehearsing the fruit (the praise, the income, the vindication). Śaṅkara's point is not that you should not plan outcomes but that craving for a specific result at this moment converts your action into a bondage-generator. Do the work as fully as possible; then, at the moment you release it into the world, practice a deliberate decoupling: the outcome belongs to conditions you do not control, and your identity is not a function of what returns.",
    "viśiṣṭādvaita": "Rāmānuja's frame transforms ordinary professional work into kainkarya — service to the Lord who pervades the workplace, the colleague, the institution. This is not metaphorical: it is a re-description of agency. When the result-craving arises, the Viśiṣṭādvaita practitioner does not suppress it but re-routes it — asking 'whose work is this really?' and answering with the understanding that the Lord is both the field-in-which-one-acts and the actual recipient of the action's value. The discipline is to hold this re-framing consistently so that outcome-anxiety loses its grip not through stoic suppression but through transferred ownership.",
    "dvaita": "Madhva's practical instruction is grounded in a clear ontological proposition: you are not the independent cause of anything. Applied to everyday work, this means that when a project succeeds or fails, the Dvaita-informed practitioner traces causality honestly — to the network of conditions, the will of others, and ultimately to Hari's sovereignty — rather than building a narrative of personal triumph or defeat. This is not fatalism but an accurate accounting: continue the action fully (prātyavāya, the consequence of omission, is real), but refuse the story that makes the jīva the master-variable.",
    "śuddhādvaita": "Vallabha's verse is structurally about what is upādēya — what is worth receiving from life. The Puṣṭi-mārga answer is: action itself, as prasāda from Kṛṣṇa, is the gift. In everyday terms this means treating each task as something Kṛṣṇa has already given you to do, not as something you are generating toward a future payoff. The rapturous quality of this school's voice carries a practical instruction: bring full, even joyful engagement to the action, while remaining utterly indifferent to whether the world registers it — because the registration that matters is the one at the source, not the one at the receiving end.",
    "bhakti": "Śrīdhara's technical distinction between kāmita (consciously desired) and akāmita (unclaimed) fruit has a precise everyday use: when working toward a goal, track whether you have converted the outcome into a willed personal possession in your inner narration. Salary earned through agreed work is not 'fruit-craving' in the bondage-producing sense; the anxious mental act of rehearsing the salary while performing the work is. The practice is to execute the action's full technical quality — do the work as well as it can be done — without simultaneously running the internal audit of 'and here is what I will claim from this.'",
    "advaita-bhakti": "Madhusūdana's composite position offers the most diagnostically useful everyday frame: ask first whether your inner instrument is currently fit for contemplation. If the mind is agitated, restless, or desire-saturated, the direct path of Vedāntic inquiry will not work — and the disciplined response is to engage action precisely as the purification method, not to escape into pseudo-renunciation. Offering the action to Bhagavān (bhagavad-arpaṇa-buddhi) is the specific practice that neutralizes the fruit-generating mechanism: it is not a pious gesture but a structural operation that changes what the action does to the actor."
  },
  "primary_meaning": "You have the right to act, never to the fruits of action. Never let the fruit be your motive, and never let inaction be your refuge."
}