{
  "verse_id": "4.16",
  "mūla": {
    "devanāgarī": "किं कर्म किम् अकर्मेति कवयो ऽप्य् अत्र मोहिताः | तत् ते कर्म प्रवक्ष्यामि यज् ज्ञात्वा मोक्ष्यसे ऽशुभात्",
    "iast": "kiṃ karma kim akarmeti kavayo 'py atra mohitāḥ | tat te karma pravakṣyāmi yaj jñātvā mokṣyase 'śubhāt",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 16",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "lemma": "tatra",
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          "sense": "किं च अकर्म इति कवयः मेधाविनः अपि अत्र अस्मिन् कर्मादिविषये मोहिताः मोहं गताः। तत् अतः ते तुभ्यम् अहं कर्म अकर्म च प्रव",
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          "sense": "कीदृशं कर्मकरणम् किमकर्म कीदृशं कर्माकरणमित्येतस्मिन्नर्थे विवेकिनोऽपि मोहिताः अतो यज्ज्ञात्वानुष्ठाय अशुभात्संसारान्मम",
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      "surface_devanagari": "कर्तव्यम्"
    },
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      "surface_form": "tvad",
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      "surface_form": "ucyate",
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          "sense": "। अनुष्ठेयं कर्म तदन्तर्गतं ज्ञानं च किंस्वरूपम् इति उभयत्र कवयः विद्वांसः अपि मोहिताः यथार्थतया न जानन्ति। एवम् अन्तर्ग",
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      "surface_devanagari": "--यस्मात्"
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      "lemma": "mahat",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
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    },
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      "grammar": "nominative neuter singular noun",
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      "theme_lists": [],
      "surface_devanagari": "वैषम्यम्"
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      "surface_form": "karmaṇi",
      "lemma": "karman",
      "grammar": "locative neuter singular noun",
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        {
          "sense": "महतो वैषम्यस्य विद्यमानत्वात्तस्य पूर्वैरनुष्ठितत्वेन पूर्वतरत्वेन",
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          "sense": "च किम् फलाभिसन्धिरहितं भगवदाराधनरूपं कर्म अकर्म इति कर्तुः आत्मनो याथात्म्यज्ञानम् 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_4.16",
        "anandgiri_4.16"
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      "score": 0.5,
      "divergence_note": "Śaṅkara foregrounds the epistemological trap (confusing phenomenal activity with metaphysical action) more sharply than any other school; karma-inquiry here is a gateway to jñāna, not an end in itself.",
      "english_rendering": "Even the learned — the kavayo (wise ones) — are confounded here, mistaking ordinary bodily activity (deha-ceṣṭā) for karma and mere sitting still (tūṣṇīmāsana) for akarma. Kṛṣṇa's promise 'I shall declare it to you' signals that the real distinction is metaphysical, not behavioral: karma (action) and akarma (non-action) must be understood through the lens of the ātman's unchanging non-agency, not through appearance of movement or stillness. Only that understanding liberates from saṃsāra (the cycle of conditioned existence), because all apparent doing is superimposed on a Self that never truly acts."
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        "vedantadeshika_4.16"
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      "score": 0.5,
      "divergence_note": "Rāmānuja uniquely reads akarma as embedded self-knowledge within devout service — not cessation of activity or pure jñāna — distinguishing him sharply from Śaṅkara's non-agency reading.",
      "english_rendering": "The confusion of the kavayo (wise ones) arises because they have not grasped that karma proper for a mumukṣu (liberation-seeker) is action performed as bhagavad-ārādhana (worship of Bhagavān), free of phala-abhisandhi (desire for results), and that akarma here means the ātman's own yāthātmya-jñāna (true self-knowledge) embedded inside such action. Rāmānuja stresses that both the outer act and its inner knowing-ground must be understood together; understanding one without the other leaves even scholars bewildered. When Kṛṣṇa says 'I shall declare it,' He promises a teaching where jñāna is internal to karma, not opposed to it."
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      "key_cross_references": [],
      "witness_passages": [
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        "jayatirtha_4.16"
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      "score": 0.5,
      "divergence_note": "Madhva's reading is the sparsest: no metaphysical analysis of agency, no embedded-knowledge doctrine — simply Hari's sovereignty over a topic the finite jīva cannot master alone.",
      "english_rendering": "Kṛṣṇa has commanded 'do action'; now He immediately announces its durvijñeyatva (difficulty of right understanding) — even the kavayo (wise ones) cannot correctly state what karma is and what akarma is without His direct instruction. For Madhva, the difficulty is not metaphysical illusion but the jīva's (individual soul's) constitutional dependence on Hari: action is truly action only when performed as Hari's servant, and the confusion of the learned shows that no finite intellect can reach this without Bhagavān's grace. The promise 'I shall declare it' is therefore an act of Hari's sovereign teaching authority, not merely pedagogical courtesy."
    },
    "śuddhādvaita": {
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      "witness_passages": [
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      ],
      "score": 0.5,
      "divergence_note": "Vallabha is the only commentator who explicitly anchors 'aśubha' to vikarma as a discrete third category from the start of 4.16, setting up a triad absent in Śaṅkara and Rāmānuja at this verse.",
      "english_rendering": "Vallabha focuses the verse on the triadic structure that Kṛṣṇa is about to open: karma (prescribed action), akarma (non-action), and vikarma (prohibited action / the third term, aśubha). The kavayo (wise ones) are confused because they approach this triad through loka-paramparā (social custom) rather than through discernment grounded in Kṛṣṇa's own teaching. When Kṛṣṇa says 'knowing karma, you will be freed from aśubha,' Vallabha reads aśubha specifically as vikarma — the prohibited category — making liberation-through-knowledge a release from transgression, not from existence itself."
    },
    "bhakti": {
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      "witness_passages": [
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      "score": 0.5,
      "divergence_note": "Śrīdhara uses kīdṛśa ('of what kind') twice, emphasizing qualitative discernment of performance vs. non-performance rather than metaphysical non-agency or embedded bhakti.",
      "english_rendering": "Śrīdhara reads the verse as Kṛṣṇa's corrective to reliance on mere social convention (loka-paramparā-mātra): even vivekino (discriminating persons) are bewildered about the exact nature of karma (what kind of action-performance it is) and akarma (what kind of non-performance it is). The instruction to come must be received from Kṛṣṇa, listened to carefully (śṛṇu — 'hear!'), understood, and then enacted (jñātvā anuṣṭhāya) before it delivers liberation from saṃsāra. Śrīdhara balances both poles — jñāna and anuṣṭhāna (practice) — as jointly necessary."
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      "witness_passages": [
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      "score": 0.5,
      "divergence_note": "Madhusūdana uniquely introduces optical-illusion analogies to explain the kavayo's mohita state, framing the karma/akarma confusion as a structural feature of embodied perception, not merely ethical ignorance.",
      "english_rendering": "Madhusūdana opens with a striking analogy: just as a traveler on a moving boat believes the stationary trees on the bank are moving, and just as a distant walker who is actually moving appears stationary to a nearby observer, so even the kavayo (wise ones) cannot determine what is paramārthataḥ karma (action in ultimate reality) versus paramārthataḥ akarma (non-action in ultimate reality). The confusion is not merely practical but epistemological — rooted in the subject-object distortion that pervades embodied cognition. Kṛṣṇa's promise to declare both karma and akarma (and by sandhi-analysis, the elided 'a' before karma) is a promise of complete epistemological resolution, releasing the seeker from saṃsāra."
    }
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    {
      "list": "कर्तव्य",
      "role": "supporting",
      "other_verses_in_list": [
        "3.9",
        "3.19",
        "3.22",
        "18.6"
      ]
    },
    {
      "list": "कर्मणि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.47",
        "3.1",
        "3.22",
        "4.18",
        "4.21",
        "14.9",
        "17.26"
      ]
    },
    {
      "list": "कार्य",
      "role": "supporting",
      "other_verses_in_list": [
        "2.25",
        "2.28",
        "3.5",
        "3.17",
        "3.19",
        "6.1",
        "13.20",
        "16.24",
        "18.5",
        "18.9",
        "18.22",
        "18.30",
        "18.31"
      ]
    },
    {
      "list": "किं कर्म",
      "role": "supporting",
      "other_verses_in_list": [
        "3.1",
        "8.1",
        "8.2"
      ]
    },
    {
      "list": "प्रवक्ष्यामि",
      "role": "supporting",
      "other_verses_in_list": [
        "9.1",
        "13.12",
        "14.1"
      ]
    }
  ],
  "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": [
          "viśeṣitena: viśeṣay -> vi-√śeṣay",
          "kṛtam: kṛ -> √kṛ",
          "ucyate: vac -> √vac",
          "akarma: kṛ -> √kṛ"
        ]
      },
      {
        "date": "2026-05-05",
        "fix": "meter_relabel",
        "scope": "prosodic_information.meter",
        "from": "other",
        "to": "anuṣṭubh",
        "source": "syllabification analysis by prosodic-caesura subagent (Macdonell §504-520, Apte App I)",
        "reason": "originally labeled 'other'; verse scans as anuṣṭubh (4 pādas × 8 syllables)"
      }
    ]
  },
  "so_what_questions": [
    "If even the wise (kavayo) are confused about action and non-action, what makes most people think their conventional judgments about 'right action' are reliable — and what kind of inquiry does Kṛṣṇa's verse implicitly demand before action?",
    "Why does Kṛṣṇa frame the promise of liberation ('you will be freed from aśubha') as contingent on knowing karma's nature, rather than on simply performing it — and what does this say about the relationship between understanding and practice?",
    "Madhusūdana's moving-boat analogy suggests that the confusion about action is structural, not merely educational. Does that mean all ethical judgment is inherently unreliable without direct teaching, or only judgment about one's own actions?",
    "Śaṅkara warns that mistaking bodily stillness for akarma is a category error. In a world that rewards 'busy-ness' as virtue and silence as laziness, how does this verse reframe the entire discourse on productivity and rest?",
    "Rāmānuja embeds jñāna inside karma rather than opposing them. What institutional, pedagogical, or personal conditions allow action to simultaneously be knowledge-bearing — and what conditions collapse that possibility?",
    "Vallabha reads 'aśubha' specifically as vikarma (prohibited/transgressive action). If the primary liberation offered is from transgression rather than from existence, does this verse speak more urgently to ethical failure than to metaphysical bondage?",
    "The verse opens with Kṛṣṇa saying 'I will declare it' — taking personal authorial responsibility. What is the significance of direct transmission from the teacher in a domain where even qualified intellects fail, and what does this imply about the limits of textual self-study?"
  ],
  "everyday_applications": {
    "advaita": "Before judging a colleague's 'inaction' or your own 'overwork,' pause and ask whether you are tracking phenomenal behavior (body in motion, body at rest) or actual agency. The Śaṅkara lens prescribes: regularly examine whether your sense of 'I am the doer' is itself the aśubha being indicated — not the task you are doing or avoiding. Practice: end each work session by noting one instance where you confused movement with action or stillness with wisdom.",
    "viśiṣṭādvaita": "The Rāmānuja frame reframes professional obligation: ask not only 'what should I do?' but 'does my doing it carry a quality of ārādhana (orientation toward something larger than personal gain)?' Even routine tasks — the email, the meeting, the report — can be karma in the full sense when done as kainkarya (service), and akarma in the bhāṣya sense when done merely for outcomes. Build a brief pre-task orienting habit: name whose service this action is in before beginning.",
    "dvaita": "Madhva's insistence that even the wise cannot determine right action without Hari's instruction implies institutional humility: no amount of expertise removes the need for external grounding. Applied daily: before major decisions, actively seek a source of authority or teaching that is genuinely outside your own reasoning loop — a mentor, a scriptural text, a trusted adversary — rather than recirculating your existing framework. The jīva's durvijñeyatva (difficulty of knowing) is a structural fact, not a temporary gap.",
    "śuddhādvaita": "Vallabha's triadic lens (karma / akarma / vikarma) applied daily: before any significant act, mentally sort it — is this prescribed and constructive, is it a genuine withdrawal, or does it risk vikarma (the aśubha third)? The Puṣṭi-mārga emphasis on Kṛṣṇa's prasāda (grace) also suggests: when you are genuinely unsure which category an action falls in, choose the path that keeps you in relationship with what you love, rather than the path that maximizes self-protection or social approval.",
    "bhakti": "Śrīdhara's stress on jñātvā anuṣṭhāya (knowing and then enacting) as the joint condition for liberation translates to a learning discipline: never stop at understanding, never act without understanding. A practical routine: for any new responsibility, commit to both a learning phase (reading, asking, listening — śṛṇu) and an enactment phase, and treat skipping either as a form of the same confusion the kavayo fall into. Understanding without action is incomplete; action without understanding is conventionalism (loka-paramparā-mātra).",
    "advaita-bhakti": "Madhusūdana's boat analogy points to a specific cognitive discipline: when you are confident you know who is acting and who is not — especially in conflict situations ('I did the work, they just sat there') — treat that confidence itself as the signal to slow down. The illusion is most convincing precisely when it feels most obvious. Applied: in any dispute about contribution, responsibility, or credit, deliberately construct the 'other observer's frame' before speaking. What would the reality look like from the apparently-still shore, to someone who is themselves in motion?"
  },
  "primary_meaning": "Even the wise are confused about what action truly is and what non-action is, so Krishna says: I will explain this to you, and knowing it, you will be freed from harm."
}