{
  "verse_id": "3.1",
  "mūla": {
    "devanāgarī": "अर्जुन उवाच ज्यायसी चेत् कर्मणस् ते मता बुद्धिर् जनार्दन | तत् किं कर्मणि घोरे मां नियोजयसि केशव",
    "iast": "arjuna uvāca jyāyasī cet karmaṇas te matā buddhir janārdana | tat kiṃ karmaṇi ghore māṃ niyojayasi keśava",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 1",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "arjunaḥ",
      "lemma": "arjuna",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्जुनः"
    },
    {
      "surface_form": "uvāca",
      "lemma": "√vac",
      "grammar": "past indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "यदि कर्मणः बुद्धिः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "ज्यायसी चेदिति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "ज्यायसी चेदिति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "हे जनार्दन सवैर्जनैरर्द्यते याच्यते स्वाभिलषितसिद्धय इति त्वं तथाभूतो मयापि श्रेयोनिश्चयार्थं याच्यस इति नैवानुचितमिति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उवाच"
    },
    {
      "surface_form": "jyāyasī",
      "lemma": "jyāyas",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "श्रेयसी चेत् यदि कर्मणः सकाशात् ते तव मता अभिप्रेता बुद्धिः ज्ञानं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति ते मता किमर्थं तर्हि घोरे कर्मणि मां नियोजयसि एतदुक्तं भवतिज्ञाननिष्ठा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रशस्ततरा",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "चेदिति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "चेदिति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "प्रशस्ततरा चेद्यदि ते तव मता तत्तदा किं कर्मणि घोरे हिंसाद्यनेकायासबहुले मामतिभक्तं नियोजयसिकर्मण्येवाधिकारस्ते इत्यादि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्यायसी"
    },
    {
      "surface_form": "ced",
      "lemma": "ced",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चेद्"
    },
    {
      "surface_form": "karmaṇaḥ",
      "lemma": "karman",
      "grammar": "ablative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्मणः"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "matā",
      "lemma": "√man",
      "grammar": "nominative feminine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मता"
    },
    {
      "surface_form": "buddhiḥ",
      "lemma": "buddhi",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धिः"
    },
    {
      "surface_form": "janārdana",
      "lemma": "janārdana",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। यदि बुद्धिकर्मणी समुच्चिते इष्टे तदा एकं श्रेयःसाधनमिति कर्मणो ज्यायसी बुद्धिः इति कर्मणः अतिरिक्तकरणं बुद्धेरनुपपन्न",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सवैर्जनैरर्द्यते याच्यते स्वाभिलषितसिद्धय इति त्वं तथाभूतो मयापि श्रेयोनिश्चयार्थं याच्यस इति नैवानुचितमिति संबोधनाभिप्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "जनार्दन"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "kim",
      "lemma": "ka",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "किम्"
    },
    {
      "surface_form": "karmaṇi",
      "lemma": "karman",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "घोरे क्रूरे हिंसालक्षणे मां नियोजयसि केशव इति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "मां नियोजयसि एतदुक्तं भवतिज्ञाननिष्ठा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "घोरे युद्धाख्ये नियोजयसि निवृत्तधर्मान्विना इत्याह ज्यायसीति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "युद्धे नियोजयसि किम् इति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "मां नियोजयसि प्रवर्तयसि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "घोरे हिंसाद्यनेकायासबहुले मामतिभक्तं नियोजयसिकर्मण्येवाधिकारस्ते इत्यादिना विशेषेण प्रेरयसि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्मणि"
    },
    {
      "surface_form": "ghore",
      "lemma": "ghora",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "क्रूरे हिंसालक्षणे मां नियोजयसि केशव इति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कर्मणि मां नियोजयसि एतदुक्तं भवतिज्ञाननिष्ठा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "युद्धाख्ये नियोजयसि निवृत्तधर्मान्विना इत्याह ज्यायसीति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "कर्मणि युद्धे नियोजयसि किम् इति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "हिंसाद्यनेकायासबहुले मामतिभक्तं नियोजयसिकर्मण्येवाधिकारस्ते इत्यादिना विशेषेण प्रेरयसि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "घोरे"
    },
    {
      "surface_form": "mām",
      "lemma": "mad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "माम्"
    },
    {
      "surface_form": "niyojayasi",
      "lemma": "ni-√yojay",
      "grammar": "present indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "केशव इति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "एतदुक्तं भवतिज्ञाननिष्ठा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "निवृत्तधर्मान्विना इत्याह ज्यायसीति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "किम् इति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "प्रवर्तयसि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "नियोजयसि"
    },
    {
      "surface_form": "keśava",
      "lemma": "keśava",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "इति च यदाह तच्च नोपपद्यते। अथ स्मार्तेनैव कर्मणा समुच्चयः सर्वेषां भगवता उक्तः अर्जुनेन च अवधारितश्चेत् तत्किं कर्मणि घ",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सर्वेश्वर सर्वेश्वरस्य सर्वेष्टदायिनस्तव मां भक्तंशिष्यस्तेऽहं शाधि माम् इत्यादिना त्वदेकशरणतयोपसन्नंप्रति प्रतारणा नोच",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "केशव"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "3.2",
      "type": "next-verse continuation",
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      "feature_breakdown": {
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    },
    {
      "verse": "2.54",
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      "verse": "3.9",
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    },
    {
      "verse": "3.22",
      "type": "cross-chapter thematic parallel",
      "score": 0.9068,
      "feature_breakdown": {
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    },
    {
      "verse": "1.1",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "11.50",
      "type": "long-distance thematic echo",
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    },
    {
      "verse": "15.20",
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    },
    {
      "verse": "3.40",
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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_3.1",
        "anandgiri_3.1"
      ],
      "score": 0.5,
      "english_rendering": "If jñāna (knowledge) is superior to karma (action) — as Śaṅkara's own framing implies when he calls brahma-jñāna the one final śreyas (highest good) — then enjoining Arjuna to karma simultaneously is internally contradictory; you cannot rank buddhi (discernment) above karma as liberation's proximate means and then send the very same person into ghora-karma (terrible action). Śaṅkara reads Arjuna's question as a legitimate dialectical challenge: if the two paths are for different adhikārin-s (qualified candidates), addressing a single person with both teachings is a pedagogical fault. The verse thus does not express Arjuna's confusion so much as Arjuna's logical clarity — he has heard the hierarchy and demands consistency."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.1",
        "vedantadeshika_3.1"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads Arjuna as correctly summarising the teaching so far: jñāna-niṣṭhā (steadfast knowledge) is the direct means to ātma-avalokana (self-vision), and karma-niṣṭhā is only its pūrva-aṅga (preparatory limb), not its equal. If the goal is ātma-avalokana — which requires complete cessation of indriya-vyāpāra (sense-activity) — then yuddha (battle), which is maximum sarva-indriya-vyāpāra (total sense-engagement), is flatly virodhin (antagonistic) to that goal. Arjuna's question is therefore not confusion but a demand for coherence: why assign me the most obstructive action when the teaching points toward withdrawal?"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.1",
        "jayatirtha_3.1"
      ],
      "score": 0.5,
      "english_rendering": "Madhva opens by marking the subject-matter of the preceding chapter: *ātmasvarūpaṃ jñānasādhanaṃ coktaṃ pūrvatra* — the nature of the *ātman* and the means of *jñāna* were stated in Chapter Two. Chapter Three now takes up *karma*, treating inaction (*akarma*) as blameworthy by way of contrast and prescribing action as obligatory: *jñānasādhanatvena akarma vinindya karma vidhīyate*. The Lord's own words in 2.49 — *dūreṇa hy avaraṃ karma* — had ranked *karma* as far inferior and established *jñāna* as *atyuttama* (supremely excellent): *karmaṇo jñānam atyuttamam ity abhihitaṃ bhagavatā*. Arjuna's question presses on exactly this: *tat tarhi kiṃ karmaṇi ghore yuddha-ākhye niyojayasi* — if so, why do you then engage me in the terrible act called war? Jayatīrtha notes that *karmaṇi ghore* and *kiṃ niyojayasi* are in fact two distinct questions within the one verse. The *karma* in both halves of the verse denotes *kāmya-karma* (desire-motivated action), and war (*yuddha*) belongs to that *kāmya* category, as confirmed by the fruit announced in 2.37: *hato vā prāpsyasi svargam*. Against it stand the *nivṛtta-dharmāḥ* — *niṣkāma-dharmāḥ* proper to the *yati*-order, *śamadamādīni*, which are *akāmya* and directed toward *jñāna*, untainted by *rāgadveṣādi* (*ghore rāgadveṣādy-upete*). Since those calmer disciplines are available and feasible, engaging the *paratantra* *jīva* in the impossible-to-perform-without-passion act of war requires fresh justification from Hari himself. *Buddhi* here is *ātmajñānam*; *jyāyasī* is *praśasta-tarā* — the more commendable. The question is thus Arjuna citing Kṛṣṇa's own ranking back at him: *kṛpaṇāḥ phalahetavaḥ* (2.49) and all that follows."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.1"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha positions the verse within a larger pedagogical arc: Chapters 1–2 outline sāṅkhya and yoga as complementary; Chapter 3 opens the dharma-nirṇaya (doctrinal determination) on tyāga (renunciation) versus atyāga (non-renunciation), with atyāga ultimately supreme. Arjuna, hearing the Chapter 2 upasaṃhāra (conclusion) emphasise tyāga-mati (renunciatory intention) in the sthita-prajña passage, has taken the Lord's final word to be renunciation — and so asks why karma persists. In Puṣṭi-mārga the question signals the soul not yet grasped in divine grace (puṣṭi): it still deliberates between paths rather than surrendering entirely to Kṛṣṇa's svecchā (sovereign will)."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.1"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the verse as Arjuna inferring — correctly but partially — that buddhi ranks higher than karma from two textual signals: the elaborate sthita-prajña description and the 'eṣā brāhmī sthitiḥ' encomium at chapter-end. He has grasped that niṣkāma-karma (desireless action) is instrumental toward mokṣa while buddhi is its antaraṅga (inner, proximate) sādhana. His objection is devotionally sympathetic: if the Lord himself praised knowledge as mokṣa's inner gate, why does he simultaneously urge the disciple into hiṃsātmaka-karma (violence-bearing action)? Śrīdhara's bhāṣya treats this not as error but as a sincere disciple's plea for coherence before surrendering to the teacher's instruction."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.1"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana offers the most architecturally elaborate reading: the entire Gītā is a five-stage sequence (niṣkāma-karma → antaḥkaraṇa-śuddhi → sarva-karma-saṃnyāsa → bhagavad-bhakti-niṣṭhā → tattva-jñāna-niṣṭhā), each stage sutured to a set of chapters. Chapter 2 sutras all five in compressed form; Chapter 3 expands only the first stage. Arjuna, not perceiving this graduated scaffolding, sees only the apparent contradiction between two co-present instructions — jñāna praised, karma commanded — and cannot reconcile them. Madhusūdana's reading is thus simultaneously Advaitik (liberation through tattva-jñāna alone is the telos) and bhakti-synthetic (bhagavad-bhakti-niṣṭhā is the indispensable bridge between karma-śuddhi and jñāna-niṣṭhā)."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Arjuna",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अर्जुन",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.2",
        "2.54",
        "3.7",
        "3.36",
        "9.19",
        "10.32",
        "10.39",
        "11.50"
      ]
    },
    {
      "list": "कर्मणि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.47",
        "3.22",
        "4.16",
        "4.18",
        "4.21",
        "14.9",
        "17.26"
      ]
    },
    {
      "list": "किं कर्म",
      "role": "supporting",
      "other_verses_in_list": [
        "4.16",
        "8.1",
        "8.2"
      ]
    },
    {
      "list": "जनार्दन",
      "role": "supporting",
      "other_verses_in_list": [
        "1.36",
        "1.39",
        "1.44",
        "3.2",
        "10.18",
        "11.51"
      ]
    },
    {
      "list": "ज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.2",
        "3.3",
        "3.26",
        "3.32",
        "3.33",
        "3.39",
        "3.40",
        "3.41",
        "4.6",
        "4.10",
        "4.19",
        "4.21",
        "4.23",
        "4.27",
        "4.28",
        "4.33",
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        "4.41",
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        "5.16",
        "5.17",
        "6.8",
        "6.46",
        "7.2",
        "7.6",
        "7.15",
        "7.16",
        "7.17",
        "7.18",
        "7.19",
        "7.20",
        "9.1",
        "9.12",
        "9.15",
        "9.24",
        "10.4",
        "10.5",
        "10.11",
        "10.25",
        "10.38",
        "12.12",
        "12.13",
        "12.14",
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        "13.11",
        "13.17",
        "13.18",
        "13.35",
        "14.1",
        "14.2",
        "14.6",
        "14.8",
        "14.9",
        "14.11",
        "14.16",
        "14.17",
        "15.10",
        "15.15",
        "16.1",
        "16.4",
        "16.15",
        "18.18",
        "18.19",
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        "18.42",
        "18.50",
        "18.63",
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        "18.72"
      ]
    },
    {
      "list": "ज्यायसी",
      "role": "supporting",
      "other_verses_in_list": [
        "3.8"
      ]
    },
    {
      "list": "बुद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.19",
        "2.39",
        "2.41",
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        "3.3",
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        "5.17",
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        "5.28",
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        "6.43",
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        "8.7",
        "10.4",
        "10.10",
        "12.8",
        "12.14",
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        "15.20",
        "18.16",
        "18.17",
        "18.30",
        "18.31",
        "18.32",
        "18.37",
        "18.49",
        "18.57"
      ]
    },
    {
      "list": "बुद्धिः",
      "role": "supporting",
      "other_verses_in_list": [
        "2.44",
        "2.65",
        "3.2",
        "10.4",
        "10.5",
        "18.30",
        "18.31",
        "18.32",
        "18.49"
      ]
    },
    {
      "list": "बुद्धिर्योगे",
      "role": "supporting",
      "other_verses_in_list": [
        "3.2"
      ]
    },
    {
      "list": "समबुद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "3.2",
        "12.4"
      ]
    }
  ],
  "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": [
          "uvāca: vac -> √vac",
          "matā: man -> √man",
          "niyojayasi: niyojay -> ni-√yojay"
        ]
      }
    ]
  },
  "so_what_questions": [
    "When a teacher gives two instructions that seem to rank one path above another, is the student obligated to choose the higher — or does the teacher have authority to assign the lower for developmental reasons?",
    "Can jñāna (knowledge) and karma (action) ever be co-pursued by a single person, or must they be sequentially ordered — and if sequential, who determines readiness for the transition?",
    "Arjuna's question is structured as a logical reductio: if A > B, commanding B is incoherent. Does this form of argumentation have authority before a guru, or does it reveal the limits of logical inference in matters of adhikāra (spiritual qualification)?",
    "The six schools agree that Arjuna has correctly heard the hierarchy, yet differ on whether he has correctly interpreted it. What does this divergence reveal about the distinction between 'understanding a teaching' and 'being ready to enact it'?",
    "Is ghora-karma (terrible action, here yuddha/war) ever a valid assignment for someone on the path to jñāna, or does its violence constitute an inherent obstacle — and how do the schools differ in adjudicating this?",
    "Madhusūdana's five-stage architecture implies that bhakti-niṣṭhā (devotional steadiness) is the bridge between karma-purified mind and jñāna. Does Arjuna's confusion itself enact a bhakti function — the cry of the disciple toward the teacher — that no purely jñāna path contains?",
    "If the Lord has both praised buddhi and commanded karma in the same discourse, is this a sign of a multi-audience text (different adhikārin-s hearing different instructions) or a single developmental curriculum — and what are the hermeneutic stakes of each answer?"
  ],
  "everyday_applications": {
    "advaita": "When your manager assigns you a task that contradicts the principle she herself stated last week, do not quietly comply — name the contradiction crisply and ask for a consistent framework. Advaita's Arjuna is not insubordinate; he is applying intellectual discipline (viveka) to the instruction itself. Conflation of roles or double-standards in any institution is the ghora-karma of organisational life: the Advaitin's practice is to surface the inconsistency rather than absorb it.",
    "viśiṣṭādvaita": "Before committing to a demanding, high-activity role — a startup, a competitive sport, an intensive caregiving situation — honestly ask whether this engagement will deepen or obstruct the inner attentiveness you are cultivating. Rāmānuja's Arjuna notices that maximum external engagement (sarva-indriya-vyāpāra) is antithetical to inner self-seeing. The everyday discipline is not renunciation but fitness-testing: does this action expand or contract the quality of attention I am trying to build?",
    "dvaita": "When you receive a directive that contradicts your own most authoritative source — whether a scripture, a mentor's prior teaching, or your field's established evidence — you are entitled to cite that authority back and request reconciliation before complying. Madhva's Arjuna is not defying Kṛṣṇa; he is holding Kṛṣṇa to Kṛṣṇa's own words. The practice: before any major commitment, check whether the instruction aligns with the most reliable guidance you have already received from the same source.",
    "śuddhādvaita": "In creative or devotional practice, there is a moment when intellectual deliberation about the 'right path' must be surrendered to the practitioner's direct relationship with the work or the beloved. Vallabha's reading says Arjuna is still in the deliberative stage — not yet grasped by grace. The everyday application is recognising when strategic thinking has become a substitute for surrender: the question 'which path is better?' can itself be the obstacle when the answer is 'whichever one Kṛṣṇa is handing you right now'.",
    "bhakti": "When a teacher's guidance feels internally contradictory, the devotional response is neither silent compliance nor adversarial debate, but honest articulation — bringing the confusion into the relationship rather than suppressing or weaponising it. Śrīdhara's Arjuna models vulnerable inquiry: he trusts the teacher enough to voice his bewilderment. The practice is cultivating the quality of relationship in which confusion can be named without being a sign of disloyalty.",
    "advaita-bhakti": "Madhusūdana's five-stage architecture suggests that most human confusion about 'what I should be doing' arises from collapsing a developmental sequence into a single simultaneous choice. When you feel torn between a purifying discipline (exercise, study, service) and a deeper contemplative practice, the question is rarely 'which is better' — it is 'where am I in the sequence?' The everyday practice is honest self-assessment of developmental stage rather than comparison of path-superiority in the abstract."
  },
  "primary_meaning": "Arjuna asks: if you hold wisdom higher than action, Krishna, why do you drive me into this terrible fight?"
}