{
  "verse_id": "3.20",
  "mūla": {
    "devanāgarī": "कर्मणैव हि संसिद्धिम् आस्थिता जनकादयः | लोक-संग्रहम् एवापि संपश्यन् कर्तुम् अर्हसि",
    "iast": "karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ | loka-saṃgraham evāpi saṃpaśyan kartum arhasi",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 20",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "karmaṇā",
      "lemma": "karman",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्मणा"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "saṃsiddhim",
      "lemma": "saṃsiddhi",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आस्थिताः आत्मानं प्राप्तवन्तः",
          "school": "viśiṣṭādvaita",
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      "theme_lists": [],
      "surface_devanagari": "संसिद्धिम्"
    },
    {
      "surface_form": "āsthitāḥ",
      "lemma": "ā-√sthā",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आस्थिताः"
    },
    {
      "surface_form": "janaka",
      "lemma": "janaka",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जनक"
    },
    {
      "surface_form": "ādayaḥ",
      "lemma": "ādi",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आदयः"
    },
    {
      "surface_form": "loka",
      "lemma": "loka",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "लोक"
    },
    {
      "surface_form": "saṃgraham",
      "lemma": "saṃgraha",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संग्रहम्"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "saṃpaśyan",
      "lemma": "saṃ-√dṛś",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "कर्तुम् अर्हसि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "संपश्यन्"
    },
    {
      "surface_form": "kartum",
      "lemma": "kṛ",
      "grammar": "infinitive",
      "senses_attested_in_panel": [
        {
          "sense": "अर्हसि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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      "surface_devanagari": "कर्तुम्"
    },
    {
      "surface_form": "arhasi",
      "lemma": "√arh",
      "grammar": "present indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "।।लोकसंग्रहः किमर्थं कर्तव्य इत्युच्यते",
          "school": "advaita",
          "weight": 0.8,
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        },
        {
          "sense": "इत्यनेन कर्मयोगैकानुष्ठानकारणमर्जुनस्य वैशिष्ट्यं द्योत्यते",
          "school": "viśiṣṭādvaita",
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          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अर्हसि"
    }
  ],
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      "verse": "3.22",
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    {
      "verse": "18.9",
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      "verse": "18.45",
      "type": "long-distance thematic echo",
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    {
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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_3.20",
        "anandgiri_3.20"
      ],
      "score": 0.5,
      "english_rendering": "Śaṅkara reads this verse on two tracks: if Janaka and the royal sages had already attained samyag-darśana (right vision), they continued acting because prārabdha-karma (begun karma) compelled outward engagement, not because karma itself produced liberation. If they had not yet attained it, then karma purified the sattva (lucidity) of the antaḥkaraṇa (inner instrument) and thereby prepared the ground for jñāna — karma as sādhanā (means), not as sādhya (end). Either way, Arjuna as kṛtārtha (one for whom the goal is done) or as mumukṣu (liberation-seeker) must continue acting for loka-saṃgraha (world-coherence), preventing people from straying into adharmic paths."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.20",
        "vedantadeshika_3.20"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja makes a pointed claim: even those eligible for jñāna-yoga (knowledge-path) find karma-yoga superior as a means of ātma-darśana (self-vision). Janaka and the royal sages were jñānīnām agreserāḥ (foremost among the wise), and they too attained saṃsiddhi — the fruit of reaching the ātman — through karma-yoga alone, not through renunciation. This is not merely a concession to the unfit; it is a doctrinal assertion that karma offered as kainkarya (loving service) to Bhagavān is itself the higher śreyaḥ (good), and Arjuna must act in that spirit to uphold loka-saṃgraha."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.20",
        "jayatirtha_3.20"
      ],
      "score": 0.5,
      "english_rendering": "Madhva insists that karma here means karma performed alongside — or as a vehicle toward — jñāna, never karma as an independent soteric path. Janaka's fame as a jñānī is attested in the Bhārata and the śrutis (\"tamevaṃ vidvān amṛta iha bhavati\"); he attained jñāna, then mokṣa, with karma serving as its sādhanā (instrument). The Dvaita position is absolute: aparokṣa-jñāna (direct vision of Hari as distinct Lord) is the sole cause of mukti — karma, tīrtha, and other auxiliaries liberate only in the sense of removing obstacles and directing the jīva (eternally distinct self) toward that vision."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.20"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha invokes saṃyoga-pṛthaktva-nyāya — the logical principle that a single act can serve two ends simultaneously — to show that Janaka's karma accomplished both jīvan-mukti-daśā (the state of liberation-while-living) and jñāna-saṃsiddhi (perfection of knowledge) at once. This is Puṣṭi-mārga's distinctive move: action in Kṛṣṇa's sphere is never merely preparatory; it is itself the ripening of prasāda (grace). Even one who considers himself already siddha (accomplished) must continue performing karma, and Arjuna should do the same, seeing loka-saṃgraha as one more expression of that dual fruit."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.20"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara focuses the verse tightly on loka-saṃgraha as a self-standing reason for action: when the wise act, the unwise follow their example (\"mayā karmaṇi kṛte janaḥ sarvo'pi kariṣyati\"), and when they do not, the ignorant may abandon svadharma entirely. The practical argument is social and soteriological together — protecting people from adhārmic conduct is itself a sacred obligation. Śrīdhara offers no elaborate metaphysics about whether Janaka's saṃsiddhi came via karma or jñāna; for him the verse's operative point is the exemplar-function of the śiṣṭa (the accomplished man of character), which is reason enough to act."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.20"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana answers an anticipated objection head-on: Arjuna might think that even a jijñāsu (knowledge-seeker) should renounce karma to pursue śravaṇa-manana-nididhyāsana (hearing, reflection, deep meditation). Madhusūdana's counter is constitutional — the Smṛti and Purāṇa restrict formal saṃnyāsa to brāhmaṇas; a kṣatriya has no such adhikāra (qualification). Janaka was a kṣatriya jñānī who reached jñāna-niṣṭhā (established wisdom) while continuing in karma; Arjuna, also a kṣatriya, must do the same, and the dual motive of prārabdha-karma and loka-saṃgraha makes this not a concession but the precise yoga suited to his janman (birth) and guṇa (constitution)."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "उद्देश्य",
      "role": "supporting",
      "other_verses_in_list": [
        "12.12"
      ]
    },
    {
      "list": "कर्मसङ्गी",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26"
      ]
    },
    {
      "list": "पश्यन्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.38",
        "5.8",
        "5.9",
        "6.20",
        "13.24",
        "13.28",
        "15.10",
        "15.11"
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    },
    {
      "list": "प्रकार",
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      "other_verses_in_list": [
        "1.1"
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    },
    {
      "list": "मय्यावेशितचेतसाम्",
      "role": "supporting",
      "other_verses_in_list": [
        "12.7"
      ]
    },
    {
      "list": "लोकसंग्रह",
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      "other_verses_in_list": [
        "3.25",
        "3.26"
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    },
    {
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        "4.38",
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        "8.15",
        "18.45"
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    {
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        "10.26",
        "11.21",
        "11.22",
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        "12.10",
        "14.1",
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        "16.23",
        "18.13",
        "18.45",
        "18.46",
        "18.49",
        "18.50"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
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    },
    "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 (sandhi'd compound → prefix-√root canonical)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "saṃpaśyan: saṃpaś -> saṃ-√dṛś"
        ]
      },
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "āsthitāḥ: āsthā -> ā-√sthā",
          "arhasi: arh -> √arh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara holds that karma can be either post-jñāna residue or pre-jñāna purification — does this make karma-yoga a provisional path that dissolves once jñāna is attained, or does the verse endorse it as permanently valid for the wise?",
    "Rāmānuja claims karma-yoga is superior even for those eligible for jñāna-yoga — what does it mean to say a path is better for someone already qualified for a higher one, and how does this reshape the Gītā's teaching on adhikāra (qualification)?",
    "Madhva insists aparokṣa-jñāna is the sole cause of mokṣa, with karma as mere auxiliary — how then should we read Janaka's example: does his kingship demonstrate karma's power or merely illustrate that even kings must pass through jñāna's gate?",
    "All six schools agree on loka-saṃgraha as a reason to act, but the schools differ on whose welfare is protected and why it matters — is loka-saṃgraha primarily social stability, cosmic order, or devotional contagion?",
    "Śuddhādvaita's saṃyoga-pṛthaktva-nyāya (dual-fruition logic) implies a single act can yield jñāna and mukti simultaneously — does this dissolve the usual karma-jñāna sequence, and if so, what distinguishes Puṣṭi-mārga action from ordinary worldly conduct?",
    "Madhusūdana's constitutional argument ties the path to varṇa — Arjuna must act because kṣatriyas cannot take saṃnyāsa — does this make the prescription contingent on a social structure, and how portable is the verse's authority across different social contexts?",
    "Janaka is referenced as a pratyakṣa (visible) authority across all schools, yet each school's Janaka is a different man — does the verse gain or lose force when its exemplar is so variously interpreted by the tradition?"
  ],
  "everyday_applications": {
    "advaita": "A scientist who has seen through ego-construction continues publishing and teaching not from personal ambition but because prārabdha — the force of an already-launched life — and the world's need for clear thought both pull her forward. She acts while remaining inwardly unmoved, demonstrating that viveka (discernment) does not end a career but reorients it.",
    "viśiṣṭādvaita": "A doctor who treats each patient as the Bhagavān present in a suffering body turns clinical work into kainkarya — the karma-yoga of loving service. He does not abandon medicine for private contemplation even when spiritually mature; his very competence becomes an act of devotion that draws patients and junior physicians alike toward integrous conduct.",
    "dvaita": "A teacher in a school governed by Haribhakti (devotion to Hari as absolute Lord) performs her pedagogical duties with full professional rigor, understanding that her students' welfare is her service to Hari and that no shortcut — neither ritual nor retreat — replaces the karma of honest daily teaching as a vehicle for jñāna.",
    "śuddhādvaita": "A craftsperson in the Puṣṭi tradition makes each object — a pot, a garment, a meal — as an offering within Kṛṣṇa's līlā (divine play). The work is not a means to a later spiritual reward; the prasāda of skillful, loving craftsmanship is itself the ripening. There is no gap between the making and the freedom.",
    "bhakti": "A community elder continues participating in local governance, festivals, and neighborhood mediation long after personal ambitions have quieted, knowing that if respected figures withdraw, those around them lose their orientating examples. Her presence in the market and the council hall is itself a form of loka-saṃgraha — keeping the community's dharmic compass steady.",
    "advaita-bhakti": "An entrepreneur who recognizes both the constitutional facts of his life — obligations to employees, family, community — and the inner jijñāsā (desire to know) that drives him does not abandon his company to pursue an ashram. Like Janaka ruling Mithilā while remaining inwardly a jñānī, he governs his organization as both a practical necessity and a site of self-refinement, holding the tension rather than resolving it by flight."
  },
  "primary_meaning": "Janaka and the royal sages reached their highest through action alone; seeing how the world holds together, you too should act."
}