{
  "verse_id": "2.48",
  "mūla": {
    "devanāgarī": "योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय | सिद्ध्य्-असिद्ध्योः समो भूत्वा समत्वं योग उच्यते",
    "iast": "yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya | siddhy-asiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 48",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yoga",
      "lemma": "yoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "sthaḥ",
      "lemma": "stha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थः"
    },
    {
      "surface_form": "kuru",
      "lemma": "kṛ",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "कर्माणि केवलमीश्वरार्थम् तत्रापि ईश्वरो मे तुष्यतु इति सङ्गं त्यक्त्वा धनञ्जय",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। तदन्तर्भूतविजयादि सिद्ध्यसिद्ध्योः समो भूत्वा कुरु। तद् इदं सिद्ध्यसिद्ध्योः समत्वम् योगस्थ इत्यत्र योगशब्देन उच्यते।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। तथा सङ्गं कर्तृत्वाभिनिवेशं त्यक्त्वा केवलमीश्वराश्रयेणैव कुरु। तत्फलस्य ज्ञानस्यापि सिद्ध्यसिद्ध्योः समो भूत्वा केवलम",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। अत्र बहुवचनात्कर्मण्येवाधिकारस्ते इत्यत्र जातावेकवचनम्। सङ्गत्यागोपायमाह सिद्ध्यसिद्ध्योः समो भूत्वा फलसिद्धौ हर्षं फल",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कुरु"
    },
    {
      "surface_form": "karmāṇi",
      "lemma": "karman",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "केवलमीश्वरार्थम् तत्रापि ईश्वरो मे तुष्यतु इति सङ्गं त्यक्त्वा धनञ्जय",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "योगस्थः कुरु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति किमर्थमुच्यते इत्यत आह योगस्थ इति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "कुरु। तथा सङ्गं कर्तृत्वाभिनिवेशं त्यक्त्वा केवलमीश्वराश्रयेणैव कुरु। तत्फलस्य ज्ञानस्यापि सिद्ध्यसिद्ध्योः समो भूत्वा",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "कुरु। अत्र बहुवचनात्कर्मण्येवाधिकारस्ते इत्यत्र जातावेकवचनम्। सङ्गत्यागोपायमाह सिद्ध्यसिद्ध्योः समो भूत्वा फलसिद्धौ हर्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्माणि"
    },
    {
      "surface_form": "saṅgam",
      "lemma": "saṅga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सङ्गम्"
    },
    {
      "surface_form": "tyaktvā",
      "lemma": "tyaj",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "धनञ्जय",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "युद्धादीनि कर्माणि योगस्थः कुरु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। तत एव सिद्ध्यसिद्ध्योः समो भूत्वा। स एव च मयोक्तो योगः।",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "। योगं व्याचष्टे समत्वं योग इति। तच्च मनोनिरोधे सम्भवति तथैव कुर्विति पूर्वोक्तं समर्थितम्।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "केवलमीश्वराश्रयेणैव कुरु",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "कर्माणि कुरु",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "त्यक्त्वा"
    },
    {
      "surface_form": "dhanaṃjaya",
      "lemma": "dhanaṃjaya",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "त्वं योगस्थः सन् सङ्गं फलाभिलाषं कर्तृत्वाभिनिवेशं",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "धनंजय"
    },
    {
      "surface_form": "siddhi",
      "lemma": "siddhi",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सिद्धि"
    },
    {
      "surface_form": "asiddhyoḥ",
      "lemma": "asiddhi",
      "grammar": "locative feminine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असिद्ध्योः"
    },
    {
      "surface_form": "samaḥ",
      "lemma": "sama",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समः"
    },
    {
      "surface_form": "bhūtvā",
      "lemma": "bhū",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "कुरु कर्माणि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "कुरु। तद् इदं सिद्ध्यसिद्ध्योः समत्वम् योगस्थ इत्यत्र योगशब्देन उच्यते। योगः सिद्ध्यसिद्ध्योः समत्वरूपं चित्तसमाधानम्।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। स एव च मयोक्तो योगः।",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "केवलमीश्वरार्पणेनैव कुरु",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "फलसिद्धौ हर्षं फलासिद्धौ",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भूत्वा"
    },
    {
      "surface_form": "sama",
      "lemma": "sama",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सम"
    },
    {
      "surface_form": "tvam",
      "lemma": "tva",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वम्"
    },
    {
      "surface_form": "yogaḥ",
      "lemma": "yoga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगः"
    },
    {
      "surface_form": "ucyate",
      "lemma": "√vac",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "।। यत्पुनः समत्वबुद्धियुक्तमीश्वराराधनार्थं कर्मोक्तम् एतस्मात्कर्मणः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। योगः सिद्ध्यसिद्ध्योः समत्वरूपं चित्तसमाधानम्। किमर्थम् इदम् असकृद् उच्यते इत्यत आह",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति एकस्यैव ग्रहणमयुक्तम्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
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        },
        {
          "sense": "सद्भिः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। यदेतत्सिद्ध्यसिद्ध्योः समत्वं इदमेव योगस्थ इत्यत्र योगशब्देनोच्यते नतु कर्मेति न कोऽपि विरोध इत्यर्थः। अत्र पूर्वार्धस",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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      "surface_devanagari": "उच्यते"
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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_2.48",
        "anandgiri_2.48"
      ],
      "score": 0.5,
      "english_rendering": "Established in yoga (yogasthaḥ — poised in the equanimity that IS yoga), perform actions for Īśvara alone, Dhanaṃjaya, having abandoned saṃga (attachment, the adhesion of ego to result). Śaṅkara is precise: siddhi here means the attainment of sattva-śuddhi (purity of mind that matures into jñāna), and asiddhi is its frustration — both must leave you unmoved, sama (equal, identical in weight). This equanimity is not a mood but the very definition Kṛṣṇa now supplies: samatvaṃ yoga ucyate — sameness-toward-outcomes is what the word yoga names here, preparing the sādhaka for the jñāna that alone is liberation.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.48"
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      "score": 0.5,
      "english_rendering": "Rāmānuja opens with the relational field Arjuna must release — rājya, bandhu (kingdom, kinsmen) — the particular objects of saṃga that chain the will to outcomes. Standing in yoga (yogasthaḥ), he says, means the mind has achieved citta-samādhāna (composed settledness) as its own intrinsic form (samatva-rūpam), not a forced suppression but an organically stable equipoise. In that composure, victory and defeat in battle — the siddhi-asiddhi of the warrior's kainkarya (devoted service) — become genuinely equal, because the action's purpose is already fulfilled in its offering to Bhagavān.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.48",
        "jayatirtha_2.48"
      ],
      "score": 0.5,
      "english_rendering": "Madhva reads yogasthaḥ as upāya-sthaḥ — 'abiding in the means,' meaning the jīva (soul, eternally distinct from Hari) stations itself within the approved instrument of Hari's worship. Saṃga is glossed with surgical economy as phala-sneha, affection for the fruit, which is severed not by abstraction but by the jīva's recognition that it cannot own what belongs to Hari. Siddhi and asiddhi are then cosmologically equal because both outcomes are Hari's disposition of his own sovereignty — the dependent jīva's equanimity is not achieved but yielded into.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Vallabha pivots the entire verse on the phrase mad-yoga-sthaḥ — abiding in My yoga, meaning immersed in the Lord's own bliss-form (phala-svarūpa yoga). The abandonment of saṃga toward fruits is not renunciation in the austere sense but the natural stance of one who has received Kṛṣṇa's prasāda-śakti (grace-power): outcomes lose their grip because the recipient already overflows with what the fruit pretended to offer. Mano-nirodha (the stilling implied by samatva) happens as a consequence of this flooding grace, not as an effort the sādhaka manufactures.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Śrīdhara defines yogasthaḥ directly as paramaiśvara-ekaparatā — single-pointed refuge in the Supreme Lord alone, making yoga here an abidance in devotional relationship rather than a mental technique. Saṃga is unpacked with characteristic philological care as kartṛtva-abhinivelśa, the ego-insistence that 'I am the doer,' which must be released alongside fala-tṛṣṇā (thirst for results) so that action becomes kevalam-Īśvarārpaṇa (pure offering to the Lord). The sādhus (realized beings), he adds, call this samatva yoga precisely because the mind achieves citta-samādhāna-rūpatva — the form of composed-mind settledness — through Īśvara-ekāśraya alone.",
      "commentator": "Śrīdhara Svāmī"
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      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Madhusūdana holds both poles simultaneously: saṃga is defined as both phala-abhilāṣa (desire for results) and kartṛtva-abhinivelśa (ego-insistence on doership), and their joint renunciation enables kevalam-Īśvara-ārādhana-buddhyā karmāṇi kurvit — action performed under the sole cognitive frame of worship of Īśvara. He then does what the Bhāṣyakāra (Śaṅkara) himself notes: the second half of the verse (samatvaṃ yoga ucyate) is the explicit commentary on the first half's yogasthaḥ, resolving any apparent redundancy — yoga in the imperative instruction is definitionally identical with this very samatva of siddhi-asiddhi, and the range widens from the battle's jaya-ajaya to all seen and unseen results (dṛṣṭa-adṛṣṭa-sarva-phala-parityāga).",
      "commentator": "Madhusūdana Sarasvatī"
    }
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      "list": "कुरु कर्माणि",
      "role": "supporting",
      "other_verses_in_list": [
        "3.1",
        "3.2"
      ]
    },
    {
      "list": "योगस्थः कुरु कर्माणि",
      "role": "supporting",
      "other_verses_in_list": [
        "3.4",
        "4.16",
        "4.18"
      ]
    },
    {
      "list": "व्यवसायात्मिका",
      "role": "supporting",
      "other_verses_in_list": [
        "2.41",
        "2.44"
      ]
    },
    {
      "list": "सङ्गं त्यक्त्वा",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "5.10",
        "5.11",
        "18.6",
        "18.9"
      ]
    },
    {
      "list": "समत्वं योग उच्यते",
      "role": "supporting",
      "other_verses_in_list": [
        "4.42",
        "6.9",
        "8.8"
      ]
    },
    {
      "list": "सिद्ध",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.20",
        "4.12",
        "4.22",
        "4.38",
        "6.37",
        "6.43",
        "6.45",
        "7.3",
        "8.15",
        "10.26",
        "11.21",
        "11.22",
        "11.36",
        "12.10",
        "14.1",
        "16.14",
        "16.23",
        "18.13",
        "18.45",
        "18.46",
        "18.49",
        "18.50"
      ]
    }
  ],
  "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": [
          "ucyate: vac -> √vac"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Kṛṣṇa defines yoga here as samatva (equanimity) rather than as meditation or union — does this make yoga primarily an ethical-dispositional state rather than a contemplative practice, and what does that do to the standard translation 'yoke' or 'union'?",
    "The command yogasthaḥ kuru is structurally paradoxical: one is told to be established in the very state (yoga) that is only defined after the action is performed — what does this suggest about the relationship between acting and the inner stance that allegedly precedes it?",
    "Śaṅkara reads siddhi as sattva-śuddhi (purity of mind) and asiddhi as its privation — not as external success and failure — which entirely relocates the seat of outcome from the world to the mind. What is at stake in this interiorization?",
    "Madhva glosses yogasthaḥ as upāya-sthaḥ (established in the means), implying yoga is instrumentally subordinate to Hari. Rāmānuja calls it citta-samādhāna-svarūpa (equanimity as the very form of yoga). Are these two different claims about yoga's ontological status, or two vocabularies for the same insight?",
    "Madhusūdana broadens samatva from jaya-ajaya (victory-defeat in battle) to all dṛṣṭa-adṛṣṭa phala (seen and unseen results). What does this generalization imply for the scope of karma-yoga — is it a battlefield teaching or a complete philosophy of action?",
    "Saṃga is glossed differently by each school: as fala-tṛṣṇā (Śaṅkara), as attachment to rājya-bandhu (Rāmānuja), as phala-sneha (Madhva), and as kartṛtva-abhinivelśa (Śrīdhara, Madhusūdana). Is saṃga a single thing with multiple expressions, or are these commentators describing fundamentally different psychological mechanisms?",
    "Vallabha's mad-yoga-sthaḥ reading turns the verse into a description of what grace already does to the recipient rather than a prescription the sādhaka follows. Does this reading dissolve the imperative kuru, or does it re-ground it on a different kind of agency?"
  ],
  "everyday_applications": {
    "advaita": "Before submitting the outcome of any serious undertaking — a project review, a medical result, an examination score — pause and name clearly what you are calling 'success' and 'failure' in this situation. Śaṅkara's siddhi is specifically sattva-śuddhi: did I work in a way that clarified the mind, or did I work in a way that muddied it with anxiety and calculation? Measure that. The external result is downstream; the inner quality of engagement is the actual fruit you can assess and refine.",
    "viśiṣṭādvaita": "In any recurring professional or familial role — parenting, managing, caregiving — identify the specific attachment objects (Rāmānuja's rājya-bandhu: your team's metrics, your child's achievements, your household's standing) that are hijacking the composure with which you show up to serve. Citta-samādhāna (composed settledness) is not detachment from the people; it is release of the proprietary identity you have built around particular outcomes involving them. Practice arriving at each interaction already settled — not once the result is known.",
    "dvaita": "When a decision goes contrary to your effort — the proposal is rejected, the diagnosis is adverse, the vote goes the other way — Madhva's upāya-sthaḥ asks: did you perform this action as a means in the correct register, i.e., as dependent worship rather than independent initiative? If yes, then the outcome's sovereignty was never yours to hold. The practical discipline is to build a pre-action acknowledgment ritual (however brief) that explicitly marks the action as offered rather than owned. Phala-sneha (affection for the result) is dissolved not by stoicism but by the prior act of dedicating agency.",
    "śuddhādvaita": "When you find yourself unable to act because anticipated failure feels unbearable, Vallabha's reading suggests the diagnosis is not weak will but insufficient exposure to the Lord's abundance (puṣṭi, nourishment). The practical instruction is to saturate attention with Kṛṣṇa's rasa (bliss-flavored presence) before acting — through kīrtana (devotional song), smaraṇa (remembrance), or any form that genuinely generates joy in you — until the action flows from fullness rather than from the scarcity-fear that makes outcomes feel existential.",
    "bhakti": "Śrīdhara's kartṛtva-abhinivelśa (ego-insistence on being the doer) is the specific saṃga that modern professional life constantly recruits: branding, attribution, credit, being seen as the author of results. The daily practice is to perform one significant action per day with explicit Īśvarārpaṇa (dedication to the Lord) and to notice whether the compulsive review of who-noticed-what subsides. Paramaiśvara-ekaparatā (single-pointed refuge in the Supreme) is the positive discipline, not mere self-effacement — the reference point shifts from 'did I get credit?' to 'was this an honest offering?'",
    "advaita-bhakti": "Madhusūdana's dṛṣṭa-adṛṣṭa-sarva-phala-parityāga (release of all seen and unseen results) names what most ethical frameworks miss: it is not only the visible outcome that binds but the imagined, hoped-for, and feared futures that have not yet materialized. The practice is a three-part examination after any action: (1) release of the result you can see; (2) release of the downstream consequences you are already calculating; and (3) release of the reputational residue (the adṛṣṭa) that will accrue in others' minds. Each release is re-grounded in kevalam-Īśvara-ārādhana-buddhi — the intention to worship, which alone provides a stable cognitive frame that is neither self-congratulation nor self-flagellation."
  },
  "primary_meaning": "Stand firm in yoga, act without clinging to outcomes, Arjuna, and meet success and failure with the same mind. That evenness of spirit is what yoga means."
}