{
  "verse_id": "3.19",
  "mūla": {
    "devanāgarī": "तस्माद् असक्तः सततं कार्यं कर्म समाचर | असक्तो ह्य् आचरन् कर्म परम् आप्नोति पूरुषः",
    "iast": "tasmād asaktaḥ satataṃ kāryaṃ karma samācara | asakto hy ācaran karma param āpnoti pūruṣaḥ",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 19",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "tasmāt",
      "lemma": "tasmāt",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तस्मात्"
    },
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      "surface_form": "asaktaḥ",
      "lemma": "asakta",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "सङ्गवर्जितः सततं सर्वदा कार्यं कर्तव्यं नित्यं कर्म समाचर निर्वर्तय",
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          "sense": "कार्यम् इति वक्ष्यमाणाकर्तृत्वानुसन्धानपूर्वकं",
          "school": "viśiṣṭādvaita",
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        {
          "sense": "पुरुषो ब्रह्मविदाप्नोति परं पदम्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
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        {
          "sense": "फलसङ्गरहितः सन्कार्यमवश्यकर्तव्यतया विहितं नित्यनैमित्तिकं कर्म सम्यगाचर",
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      "surface_form": "satatam",
      "lemma": "satatam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सततम्"
    },
    {
      "surface_form": "kāryam",
      "lemma": "kṛ",
      "grammar": "accusative neuter singular gdv noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कार्यम्"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समाचर निर्वर्तय",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
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        },
        {
          "sense": "एव समाचर",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कुरु। त्वमिति साङ्ख्ययोगतत्त्वम्। यस्ययद्विहितं नित्यं नैमित्तिकं तदाचरन् असक्तः पुरुषो ब्रह्मविदाप्नोति परं पदम्। भगवद",
          "school": "śuddhādvaita",
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        {
          "sense": "कुर्विल्याह तस्मादिति",
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          "sense": "नित्यनैमित्तिकलक्षणं सम्यगाचर यथाशास्त्रं निर्वर्तय",
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      "surface_devanagari": "कर्म"
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      "surface_form": "samācara",
      "lemma": "sam-√ācar",
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        {
          "sense": "निर्वर्तय",
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        {
          "sense": "। असक्तः कार्यम् इति वक्ष्यमाणाकर्तृत्वानुसन्धानपूर्वकं च कर्म अनुचरन् पूरुषः कर्मयोगेन एव परम् आप्नोति आत्मानं प्राप्नो",
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          "sense": "सङ्गवर्जितः सततं सर्वदा कार्यं कर्तव्यं नित्यं कर्म समाचर निर्वर्तय",
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          "sense": "कार्यम् इति वक्ष्यमाणाकर्तृत्वानुसन्धानपूर्वकं",
          "school": "viśiṣṭādvaita",
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          "sense": "फलसङ्गरहितः सन्कार्यमवश्यकर्तव्यतया विहितं नित्यनैमित्तिकं कर्म सम्यगाचर",
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      "surface_devanagari": "हि"
    },
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      "surface_form": "ācaran",
      "lemma": "√ācar",
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      "senses_attested_in_panel": [],
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      "surface_devanagari": "आचरन्"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "accusative neuter singular noun",
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          "sense": "एव समाचर",
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          "sense": "कुरु। त्वमिति साङ्ख्ययोगतत्त्वम्। यस्ययद्विहितं नित्यं नैमित्तिकं तदाचरन् असक्तः पुरुषो ब्रह्मविदाप्नोति परं पदम्। भगवद",
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          "sense": "कुर्विल्याह तस्मादिति",
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          "sense": "नित्यनैमित्तिकलक्षणं सम्यगाचर यथाशास्त्रं निर्वर्तय",
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
        "shankara_3.19",
        "anandgiri_3.19"
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      "english_rendering": "Therefore, stripped of all attachment (asakta — free from saṅga), perform without ceasing the obligatory action (kārya karma — nitya-naimittika duty). Śaṅkara anchors this in sattva-śuddhi: the person who acts for Īśvara, not for fruit, purifies the inner organ, and that purification opens the gateway to jñāna, which alone delivers liberation (mokṣa). Niṣkāma-karma is thus not the destination but the indispensable purgative — asakti removes the dirt; jñāna removes the self that was dirty."
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      "english_rendering": "Rāmānuja reads 'asaṅga-pūrvakam' (attachment-preceded action) as practice sustained yāvad-ātma-prāpti — until the ātman itself is reached — meaning karma-yoga is complete self-disclosure, not mere purification. The practitioner simultaneously holds the non-doership insight (akartṛtva-anusandhāna) while performing every act as kainkarya to Bhagavān, so that karma and bhakti are a single motion; the 'param' obtained is the ātman realized through that very devotional agency."
    },
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        "jayatirtha_3.19"
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      "english_rendering": "Madhva's terse gloss (asamprajñāta-samādhi alone removes the obligation to act; short of that, act) frames asakti as dependent surrender to Hari's sovereign will. The jīva is eternally distinct and categorically dependent (paratantra), so 'freedom from attachment' does not mean self-sufficiency but the cessation of the jīva's self-referential craving; action continues as worship (pūjā-rūpa karma) until asamprajñāta-samādhi supervenes and dissolves the very occasion of duty."
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    "śuddhādvaita": {
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      "witness_passages": [
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      "english_rendering": "Vallabha opens by locating Arjuna outside the Sāṅkhya-jñāna track ('you are not a Sāṅkhya-knower') — his adhikāra (entitlement) is direct bhakti-action for Bhagavān, not renunciation. The 'param padam' obtained is Kṛṣṇa's own abode, reached because the prescribed nityа and naimittika acts become vehicles of bhagavat-kāmanā (desire directed wholly at the Lord); Vallabha explicitly resolves the apparent paradox of desire in detachment by redefining asakti as the removal of every kāma except the single kāma for Kṛṣṇa."
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    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "score": 0.5,
      "english_rendering": "Śrīdhara reads this verse as a sharp boundary: karma-yoga's redundancy applies only to the jñānin (one already abiding in knowledge); for everyone else, nityа-naimittika duty performed without phala-saṅga (attachment to result) is compulsory. The route to liberation runs through citta-śuddhi (inner purification) and then jñāna — asakti is the operative discipline that keeps action from producing binding saṃskāras, so the path flows: asakta-karma → śuddhi → jñāna → mokṣa."
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      "english_rendering": "Madhusūdana synthesizes: because Arjuna is a mumukṣu (liberation-seeker) still under karmādhikāra, not yet a jñānin, the Śruti injunction 'tam etaṃ vedānuvacanena brāhmaṇā vivididiṣanti yajñena dānena tapasā' applies — prescribed action (nityа-naimittika karma) is itself the Śruti-ordained search for Brahman. Asakti plus Īśvara-orientation produces sattva-śuddhi, then jñāna-prāpti, then mokṣa; the 'sat-puruṣa' who succeeds is precisely the integrated aspirant who holds both the śāstra-injunction and the devotional orientation, no one else."
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        "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": [
          "samācara: samācar -> sam-√ācar",
          "ācaran: ācar -> √ācar",
          "āpnoti: āp -> √āp"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the same act (nityа-naimittika karma) leads Śaṅkara to jñāna via śuddhi and Rāmānuja to ātma-prāpti via kainkarya, does asakti name one discipline with two interpretations or two genuinely different inner postures?",
    "Madhva insists no action-obligation remains after asamprajñāta-samādhi; does this imply that karma-yoga is strictly provisional, whereas Rāmānuja holds karma-yoga to be valid yāvad-ātma-prāpti — and are these timescales equivalent or structurally different?",
    "Vallabha's resolution — replace all kāma with bhagavat-kāmanā — avoids the 'desireless desire' paradox; is this move a legitimate redefinition of asakti or a departure from the verse's plain sense?",
    "Śrīdhara and Madhusūdana both use the citta-śuddhi → jñāna pathway; does this make their readings identical in structure, or does Madhusūdana's Śruti citation (BU-style injunction) add a separate epistemic warrant?",
    "The verse addresses Arjuna specifically ('tvam tu na sāṅkhya-jñānavān' — Vallabha); to what extent is the prescription audience-relative, and does that limit its generalizability as a universal karma-yoga manifesto?",
    "All six schools agree asakti is necessary; none deny the importance of action. What, then, is actually being debated — the teleology of asakta-karma (what 'param' means) rather than the discipline itself?",
    "If Śaṅkara's 'param = mokṣa via jñāna' and Rāmānuja's 'param = ātman via karma-yoga' are both textually defensible, what criterion — internal to the Gītā corpus — could adjudicate between them without collapsing into circular school loyalty?"
  ],
  "everyday_applications": {
    "advaita": "Perform your daily professional and domestic obligations (nitya-naimittika karma) as if they were ritual fires lit for Īśvara — complete them fully, then release the outcome. The Advaita practitioner treats each deadline or household duty as a sattva-śuddhi exercise: the quality of non-attachment to result is the practice, not a feeling to be manufactured.",
    "viśiṣṭādvaita": "Before each significant action — a meeting, a difficult conversation, a creative act — internally re-dedicate it as kainkarya to Bhagavān and hold the recognition 'I am not ultimately the doer' (akartṛtva-anusandhāna). Rāmānuja's application keeps both the dedication and the non-doership live simultaneously, turning ordinary work into continuous bhakti-yoga without requiring withdrawal from engagement.",
    "dvaita": "Whenever the impulse arises to stop acting because 'results are uncertain anyway,' Madhva's framework corrects it: the jīva's dependence on Hari means dutiful action is itself the form of surrender available to one not yet in asamprajñāta-samādhi. Show up, do the work assigned by dharma, offer it to Hari — the self-sufficiency fantasy, not the action, is what must be abandoned.",
    "śuddhādvaita": "Vallabha's application is affective reorientation: audit every motivating desire and redirect the energy toward Kṛṣṇa's service rather than extinguishing desire entirely. A Puṣṭi-mārga practitioner transforms career ambition, creative longing, or relational investment into streams of prasāda-offering — the kāma is not suppressed but re-aimed, so that all of one's wanting becomes wanting Kṛṣṇa.",
    "bhakti": "Śrīdhara's application is disciplinary: draw up your nityа obligations (daily practice, family duties, professional commitments) and naimittika obligations (festival, lifecycle, community responsibilities) as a list, then perform each item without tracking what personal advantage accrues. The practice is not indifference but deliberate non-registration of fruit — citta-śuddhi accrues precisely through that non-registration.",
    "advaita-bhakti": "Madhusūdana's synthesis calls for holding Śruti's injunction and devotional orientation simultaneously in practice. Practically: when you act, do so because the śāstra (scripture, conscience, institutional dharma) requires it (not because of personal outcome) and because you are offering that act to Īśvara. If the devotional charge fades, the śāstra-obligation still holds; if the śāstra feels mechanical, the devotional charge reanimates it — neither collapses alone."
  },
  "primary_meaning": "Keep acting without clinging to results, and that freedom from attachment itself carries you to the highest."
}