{
  "verse_id": "3.25",
  "mūla": {
    "devanāgarī": "सक्ताः कर्मण्य् अविद्वांसो यथा कुर्वन्ति भारत | कुर्याद् विद्वांस् तथासक्तश् चिकीर्षुर् लोक-संग्रहम्",
    "iast": "saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata | kuryād vidvāṃs tathāsaktaś cikīrṣur loka-saṃgraham",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 25",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "saktāḥ",
      "lemma": "√sañj",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "कर्मणि अस्य कर्मणः फलं मम भविष्यति इति केचित् अविद्वांसः यथा कुर्वन्ति भारत कुर्यात् विद्वान् आत्मवित् तथा असक्तः सन्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कर्मणि अवर्जनीयसंबन्धाः आत्मनि अकृत्स्नवित्तया तदभ्यासरूपज्ञानयोगे अनधिकृताः कर्मयोगाधिकारणिः कर्मयोगम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कुर्वन्ति न तथा विद्वान् यतो लोकसङ्ग्रहं चिकीर्षुरिति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "कर्तृत्वाभिमानेन फलाभिसन्धिना",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सक्ताः"
    },
    {
      "surface_form": "karmaṇi",
      "lemma": "karman",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्मणि"
    },
    {
      "surface_form": "a",
      "lemma": "a",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अ"
    },
    {
      "surface_form": "vidvāṃsaḥ",
      "lemma": "√vid",
      "grammar": "nominative masculine plural past participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विद्वांसः"
    },
    {
      "surface_form": "yathā",
      "lemma": "yathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यथा"
    },
    {
      "surface_form": "kurvanti",
      "lemma": "√kṛ",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "भारत कुर्यात् विद्वान् आत्मवित् तथा असक्तः सन्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तथा कुर्यादित्येतदपि न केवलं दृष्टान्तदार्ष्टान्तिकविषयम् अपितु येन प्रकारेण स्वानुष्ठानं दृष्ट्वाऽन्ये कर्म कुर्युः ते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "न तथा विद्वान् यतो लोकसङ्ग्रहं चिकीर्षुरिति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "तथैव असक्तः सन् विद्वानपि कुर्यात् लोकसंग्रहं कर्तुमिच्छुः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "कर्म लोकसंग्रहं कर्तुमिच्छुर्विद्वानात्मविदपि तथैव कुर्यात्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कुर्वन्ति"
    },
    {
      "surface_form": "bhārata",
      "lemma": "bhārata",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कुर्यात् विद्वान् आत्मवित् तथा असक्तः सन्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भारत"
    },
    {
      "surface_form": "kuryāt",
      "lemma": "√kṛ",
      "grammar": "present optative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कुर्यात्"
    },
    {
      "surface_form": "vidvān",
      "lemma": "√vid",
      "grammar": "nominative masculine singular past participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विद्वान्"
    },
    {
      "surface_form": "tathā",
      "lemma": "tathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    },
    {
      "surface_form": "asaktaḥ",
      "lemma": "asakta",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असक्तः"
    },
    {
      "surface_form": "cikīrṣuḥ",
      "lemma": "cikīrṣu",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चिकीर्षुः"
    },
    {
      "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"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "3.26",
      "type": "next-verse continuation",
      "score": 1.0204,
      "feature_breakdown": {
        "cosine": 0.8304,
        "theme_graph": 17.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 4.1225,
        "stem_prefix": 2.0
      }
    },
    {
      "verse": "13.34",
      "type": "lemma-family resonance",
      "score": 0.9009,
      "feature_breakdown": {
        "cosine": 0.8509,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.1072,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "3.20",
      "type": "thematic-cluster continuation",
      "score": 0.9007,
      "feature_breakdown": {
        "cosine": 0.8507,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.2327,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "3.29",
      "type": "thematic-cluster continuation",
      "score": 0.895,
      "feature_breakdown": {
        "cosine": 0.825,
        "theme_graph": 4.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.7024,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "16.3",
      "type": "shared-vocabulary echo",
      "score": 0.8841,
      "feature_breakdown": {
        "cosine": 0.8441,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.1917,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "15.20",
      "type": "shared-vocabulary echo",
      "score": 0.882,
      "feature_breakdown": {
        "cosine": 0.842,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.5268,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "14.9",
      "type": "shared-vocabulary echo",
      "score": 0.8817,
      "feature_breakdown": {
        "cosine": 0.8517,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.8786,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "4.18",
      "type": "shared-vocabulary echo",
      "score": 0.8772,
      "feature_breakdown": {
        "cosine": 0.8372,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.3055,
        "stem_prefix": 4.0
      }
    }
  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_3.25",
        "anandgiri_3.25"
      ],
      "score": 0.5,
      "english_rendering": "The unwise act bound by the fruit-expectation that 'this karma's reward will be mine' (phalam mama bhaviṣyati); the knower of the self (ātmavit) acts identically in outward form but without that binding (asaktaḥ). The sole motive is loka-saṅgraha (world-maintenance), which Śaṅkara acknowledges as a concession: the jñānī has no personal obligaton, but teaches by exemplary action. Śaṅkara thus limits cikīrṣur loka-saṅgraham to a pedagogical function — keeping ordinary folk from abandoning prescribed duties — not a positive ideal the ātmavit requires for liberation.",
      "divergence_note": "Śaṅkara: 'chikīrṣuḥ kartumicchhuḥ loka-saṅgraham' — wishing to do [only] world-maintenance; the ātmavit's action teaches by form, never by attachment."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.25",
        "vedantadeshika_3.25"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads the contrast as a contrast of adhikāra (qualification): the avidvān is tied to karma-yoga because he lacks the maturity for jñāna-yoga, whereas the kṛtsnavit (one who knows the whole self as Bhagavān's mode) is technically qualified for jñāna-yoga yet deliberately continues karma-yoga — not for self-purification but for loka-rakṣaṇa (protection of the world). Loka-saṅgraha is thus Rāmānuja's key expansion: the realized soul models right conduct (svācāra) so that ordinary people receive dharma-niścaya (certainty about duty). The act is kainkarya — service to Bhagavān through service to Bhagavān's devotees.",
      "divergence_note": "Rāmānuja: 'loka-rakṣaṇārthaṃ svācāreṇa śiṣṭalokānāṃ dharma-niścayaṃ cikīrṣuḥ karma-yogam eva kuryāt.'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.25",
        "jayatirtha_3.25"
      ],
      "score": 0.5,
      "english_rendering": "The *avidvān* (one without discriminative knowledge) acts *saktaḥ* — bound by attachment, driven by the fiction of independent agency, treating the fruits of action as belonging to the *jīva* (the individual self). The *vidvān*, knowing the *jīva*'s *pāratantrya* (eternal ontological dependence on Hari), acts *tathāsaktaḥ* — in the same outward manner, yet without any claim of *svatantra* (independently real, self-sufficient) authorship. His action is Hari's action flowing through an instrument. *Loka-saṃgraham* — the holding-together of the world — is no mere social cohesion; it is the work of keeping other *paratantra* *jīvas* from deepening bondage and orienting them toward *Hari-sevā* (service to Hari). The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is never dissolved in this action: the *vidvān* does not merge into Hari by acting without attachment but remains a distinct, dependent instrument. *Taratamya* (graded ontological hierarchy) is preserved — the *vidvān*'s superior station is precisely this conscious subordination, his action a form of *bhakti* (devotion) as ontological subordination to the *svatantra* Lord.",
      "divergence_note": "No bhāṣya from Madhva or Jayatīrtha is transmitted for this verse. The reading voices Dvaita *siddhānta* directly from the mūla: *pāratantrya*, *pañca-bheda*, *taratamya*, and *Hari-sevā* as the doctrinal coordinates that distinguish the *vidvān*'s detached action from the *avidvān*'s bound action.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.25"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's upasaṃhāra (concluding synthesis) at this verse reads: the vidvān must perform karma not through personal effort but 'tat-kṛpayā' — by Kṛṣṇa's grace alone. The contrast between the avidvān (who acts from attachment, unknowing ātman from anātman) and the vidvān (who acts for loka-saṅgraha) is a difference of mode, not of outward form. For the Puṣṭi-mārga practitioner the implication is radical: even loka-saṅgraha-motivated action is a gift from Kṛṣṇa flowing through the devotee, not the devotee's autonomous choice — the act is Kṛṣṇa's own līlā expressed through a purified vessel.",
      "divergence_note": "Vallabha: 'tad-kṛpayā karma kartavyam' — action is to be done by that [Kṛṣṇa's] grace; 'pra-kāra-bhedaṃ darśayati' — only the mode, not the fact of action, differs."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.25"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara's reading is clean and traditional: the ātmavit, though knowing he has no personal necessity for action, performs karma 'tat-kṛpayā' — out of compassion for ordinary people — to prevent their confusion (loka-saṅgraha). Asaktaḥ (unattached) is the operative distinction: the wise man's karma looks identical to the ignorant person's from outside, but the wise man is abhiniveśa-mukta (free of fixation). Śrīdhara's bhakti inflection adds that this compassionate action itself reflects the guru's grace-function — the ātmavit acts as Bhagavān's instrument of teaching.",
      "divergence_note": "Śrīdhara: 'karmaNi saktāḥ abhiniveśitāḥ santaḥ ajñāḥ yathā karma kurvanti tathaiva asaktaḥ san vidvān api kuryāt loka-saṅgrahaṃ kartumiccchuḥ.'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.25"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana directly addresses the apparent asymmetry: Kṛṣṇa as Īśvara can act for loka-saṅgraha without kartṛtva-abhimāna (ego-claim of doership) and sustains no loss; but the jīva who attempts the same risks jñāna-abhibhava (the eclipse of knowledge by the ego-sense of doership). His resolution is precise: the vidvān acts exactly as the avidvān in external form (karma-samānatva), but without kartṛtva-abhimāna and without phala-abhisandhi (intention toward fruit) — 'asaktaḥ san' covers both. The bhārata-address here carries interpretive weight for Madhusūdana: it signals that Arjuna, born of the solar lineage and steeped in jñāna-yogyatā (scriptural fitness), is capable of this discriminative understanding.",
      "divergence_note": "Madhusūdana: 'kartṛtva-abhimānaṃ phala-abhisandhiṃ ca akurvan' — not performing the ego-claim of doership nor the intention toward fruit."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Bhārata",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अनुयायी",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26"
      ]
    },
    {
      "list": "आदर्श",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26"
      ]
    },
    {
      "list": "कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26"
      ]
    },
    {
      "list": "जोषयेत्",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26",
        "3.29"
      ]
    },
    {
      "list": "लोकसंग्रह",
      "role": "supporting",
      "other_verses_in_list": [
        "3.20",
        "3.26"
      ]
    },
    {
      "list": "समाचरन्",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26"
      ]
    },
    {
      "list": "सुमिरन",
      "role": "supporting",
      "other_verses_in_list": [
        "3.26"
      ]
    }
  ],
  "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": [
          "saktāḥ: sañj -> √sañj",
          "vidvāṃsaḥ: vid -> √vid",
          "kurvanti: kṛ -> √kṛ",
          "kuryāt: kṛ -> √kṛ",
          "vidvān: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the external action of the wise and unwise is identical, how does the student discriminate a genuine ātmavit-teacher from a merely skilled actor — and does the tradition's answer (inner asakti visible through crisis-response) survive scrutiny?",
    "Śaṅkara limits loka-saṅgraha to a pedagogical residue for the jñānī; Rāmānuja elevates it to a permanent dharmic calling for the kṛtsnavit — which framing is actually instantiated by Kṛṣṇa's own participation in the Mahābhārata war?",
    "Madhusūdana's asymmetry argument (Īśvara acts freely; jīva risks jñāna-eclipse) implies that loka-saṅgraha-motivated action is only safe for the fully realized — what then is the practitioner supposed to do before realization, and does this verse speak to them at all?",
    "Vallabha's 'tat-kṛpayā' reading relocates agency entirely to Kṛṣṇa — does this collapse the phenomenological distinction between the sakta (attached) and the asakta (unattached) agent, or does it preserve it at a subtler level?",
    "The verse uses cikīrṣu (desiderative — 'wishing to accomplish') rather than a simple imperative: does this desiderative form imply that loka-saṅgraha remains a motivation (even for the vidvān), or does it describe only the justification given to the external observer?",
    "All six schools agree on the external identity of wise and unwise action, yet they diverge sharply on what loka-saṅgraha obligates: social stability (Śaṅkara), dharma-modeling (Rāmānuja), Hari-orientation (Madhva), grace-channel (Vallabha), compassionate instruction (Śrīdhara), or jñāna-preserving service (Madhusūdana) — is this divergence resolvable by the verse's own grammar, or is it underdetermined?",
    "If a scientist, physician, or judge performs exhausting public work 'without attachment to fruit,' are they practicing the verse's prescription or merely rationalizing professional duty — and what is the test?"
  ],
  "everyday_applications": {
    "advaita": "A software engineer at a large company continues fixing bugs and reviewing code not because she craves promotion (phala-abhisandhi) but because her visible diligence prevents junior colleagues from concluding that careful work is optional. Her action is loka-saṅgraha in Śaṅkara's sense: pedagogical stabilization of work-culture norms. She knows the job is not 'her' achievement; she acts anyway, cleanly, and leaves when the work is done.",
    "viśiṣṭādvaita": "A senior physician who has long ceased needing career validation still rounds on patients, teaches residents, and attends case conferences — not for personal gain but because her svācāra (exemplary conduct) settles junior doctors' uncertainty about clinical ethics. Rāmānuja's dharma-niścaya: her presence confirms what right practice looks like. The action is kainkarya — service to Bhagavān's modes (all persons) through the body of medicine.",
    "dvaita": "A community leader who has realized his own radical dependence on Hari-prasāda (Hari's grace) organizes neighborhood service not to build social capital for himself but to keep neighbors oriented toward gratitude and right relationship rather than competitive accumulation. He acts as Hari's instrument, never claiming the credit, and his detachment is visible precisely in his indifference to recognition — not in withdrawal from the work.",
    "śuddhādvaita": "A musician devoted to Kṛṣṇa-bhakti performs concert after concert — not to grow an audience or earn fees, but because the music flows through her as Kṛṣṇa's own prasāda. If asked why she still performs publicly when she needs nothing, Vallabha's answer is 'tat-kṛpayā' — it is Kṛṣṇa's grace moving through her for the uplift of those who hear. The performance is not her project; it is Kṛṣṇa's līlā requiring a tuned instrument.",
    "bhakti": "A retired teacher continues tutoring struggling students in her neighborhood without charging fees, not because she is building merit (puṇya-saṅcaya) but because she sees the confusion (ajñāna-abhiniveśa) of young people without guides and feels the pull of compassionate action. Śrīdhara's 'tat-kṛpayā' reads here as the teacher's compassion being itself a gift flowing from Bhagavān — she is the channel; the students receive loka-saṅgraha without knowing its source.",
    "advaita-bhakti": "A meditator who has done genuine inner work takes on a demanding administrative role at an ashram — not to prove himself or accumulate status, but because an experienced elder asked and the institution needs stability. Madhusūdana's test: does he feel the weight of doership ('I am building this') or does he function with kartṛtva-abhimāna dissolved — the work simply moves through him? If the latter, his engagement is the verse's prescription; if the former, he should note the contamination honestly and correct it."
  },
  "primary_meaning": "As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together."
}