{
  "verse_id": "5.1",
  "mūla": {
    "devanāgarī": "संन्यासं कर्मणां कृष्ण पुनर् योगं च शंससि | यच् छ्रेय एतयोर् एकं तन् मे ब्रूहि सुनिश्चितम्",
    "iast": "saṃnyāsaṃ karmaṇāṃ kṛṣṇa punar yogaṃ ca śaṃsasi | yac chreya etayor ekaṃ tan me brūhi suniścitam",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 1",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
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      "surface_form": "saṃnyāsam",
      "lemma": "saṃnyāsa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संन्यासम्"
    },
    {
      "surface_form": "karmaṇām",
      "lemma": "karman",
      "grammar": "genitive neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्मणाम्"
    },
    {
      "surface_form": "kṛṣṇa",
      "lemma": "kṛṣṇa",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
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    },
    {
      "surface_form": "punar",
      "lemma": "punar",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पुनर्"
    },
    {
      "surface_form": "yogam",
      "lemma": "yoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "śaṃsasi",
      "lemma": "√śaṃs",
      "grammar": "present indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रशंससि कथयसि इत्येतत्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। एतद् उक्तं भवति द्वितीये अध्यायेमुमुक्षोः प्रथमं कर्मयोग एव कार्यः कर्मयोगेन मृदितान्तःकरणकषायस्य ज्ञानयोगेन आत्मदर्शन",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
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        },
        {
          "sense": "इत्यनेनान्वयः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "।एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्तितमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन इत्यादिवाक्यद्वयेन।निराशीर्यतच",
          "school": "advaita-bhakti",
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      "surface_devanagari": "शंससि"
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    {
      "surface_form": "yat",
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      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "śreyaḥ",
      "lemma": "śreyas",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "श्रेयः"
    },
    {
      "surface_form": "etayoḥ",
      "lemma": "etad",
      "grammar": "genitive neuter dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एतयोः"
    },
    {
      "surface_form": "ekam",
      "lemma": "eka",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एकम्"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "me",
      "lemma": "mad",
      "grammar": "dative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मे"
    },
    {
      "surface_form": "brūhi",
      "lemma": "√brū",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "सुनिश्चितम् अभिप्रेतं तवेति",
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        {
          "sense": "सुनिश्चितं तव मतमनुष्ठानाय",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रूहि"
    },
    {
      "surface_form": "su",
      "lemma": "su",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सु"
    },
    {
      "surface_form": "niścitam",
      "lemma": "niścitam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निश्चितम्"
    }
  ],
  "intertextual_panel": [
    {
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      "verse": "4.9",
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    {
      "verse": "6.4",
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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_5.1",
        "anandgiri_5.1"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna presses the dialectical nerve: Kṛṣṇa appears to commend both the renunciation of prescribed actions (karma-saṃnyāsa) and their vigorous performance (karma-yoga), yet the two cannot be co-executed by one person at one time. Śaṅkara hears the question precisely — what is more praiseworthy (praśasyatara), not merely permissible? The answer sought is not preference but the single path whose practice (anuṣṭhāna) delivers the highest good (śreyas); Arjuna demands it stated without residual ambiguity (suniścita).",
      "divergence_note": "Śaṅkara: 'praśasyataraṃ ca anuṣṭheyam — yat śreyas praśasyataram etayoḥ karmasaṃnyāsakarmayogayoḥ yad-anuṣṭhānāt śreyo'vāptiḥ mama syād iti manyase tat ekam anyatarat saha ekapuruṣānuṣṭheyatvāsaṃbhavāt me brūhi suniścitam'"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.1",
        "vedantadeshika_5.1"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna has followed Kṛṣṇa's teaching across chapters two through four and now identifies a coherent arc: first karma-yoga purifies the inner organ, then jñāna-yoga delivers self-realisation (ātma-darśana). But Kṛṣṇa also insisted that karma-niṣṭhā (steadiness in action) stands independently as the single means to ātma-prāpti even for one qualified for jñāna-yoga. Which of the two — jñāna-yoga or karma-yoga — achieves liberation more easily (saukaryāt) and more swiftly (śaīghryāt)? Tell me that one with finality.",
      "divergence_note": "Rāmānuja: 'etayoḥ jñānayogakarmayogayoḥ ātmaprāptisādhanabhāve yad ekaṃ saukaryāt śaīghryāt ca śreyaḥ śreṣṭham iti suniścitam tan me brūhi'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.1",
        "jayatirtha_5.1"
      ],
      "score": 0.5,
      "english_rendering": "The fifth chapter systematically expands what chapter four taught: on one side, contentment with what comes of itself (yadṛcchā-lābha-santuṣṭa) points toward saṃnyāsa; on the other, 'do action alone as the ancients did' (karma eva kuru) enjoins karma-yoga. Arjuna's deepest anxiety is tactical: if saṃnyāsa is the greater good, it is slightly opposed to battle — yet Kṛṣṇa called him to fight. Kṛṣṇa (the Compeller, kṛṣ-ṇa, who draws all worlds under his governance) will himself define the true meaning of saṃnyāsa; Arjuna simply needs to know which side of the apparent dilemma to inhabit.",
      "divergence_note": "Madhva: 'yadi saṃnyāsaḥ śreyo'dhikaḥ syāt tarhi saṃnyāsasyeṣadvirodhi yuddham iti' — the combat-saṃnyāsa tension is the crux Madhva isolates."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.1"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna has not grasped that Sāṃkhya (knowledge-path) and Yoga (action-path) are already unified in their telos — the outer performance of one's own duty (svakarmana bahi) is the single form. Not yet seeing this identity, he asks what is appropriate (kṣama) for his own highest good (nijaśreyas). Saṃnyāsa means the relinquishment of Sāṃkhya's ritualistic karma; yoga means that very karma re-engaged in Kṛṣṇa's relational field. Because their forms are mutually opposed, both cannot operate simultaneously for one person; therefore speak the one that is definite.",
      "divergence_note": "Vallabha (anuṣṭubh mangalācaraṇa): 'sāṃkhyayogaikārthamataṃ svakarmákaraṇaṃ bahi / ity abuddhvā nijaśreyo-niścaye pṛcchati kṣamam'"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.1"
      ],
      "score": 0.5,
      "english_rendering": "After chapters three and four cut through Arjuna's uncertainty with the sword of knowledge and directed him to karma-yoga, Arjuna nonetheless detects contradiction: earlier verses praised the jñānin's right to renounce all karma (karma-saṃnyāsa), while the closing instruction was 'sever doubt with the sword of knowledge and stand in yoga.' Since both cannot be simultaneously followed — their essential forms are opposed (viruddha-svarūpa) — he asks Kṛṣṇa to state the single superior (śreṣṭha) and definite one.",
      "divergence_note": "Śrīdhara: 'na ca karmasaṃnyāsaḥ karmayogaś caikasyaikaiva saṃbhavataḥ viruddhasvarūpatvāt — tasmādетаyor madhye ekasmin anuṣṭhātavye sati mama yac-chreyaḥ śreṣṭhaṃ suniścitaṃ tad ekaṃ brūhi'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.1"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana maps the full epistemological terrain Arjuna inherits: chapters three and four showed that karma (for the ignorant) and jñāna (for the knowing) cannot be simultaneous, cannot be alternated arbitrarily, yet both are ultimately subordinated to the single end of self-knowledge. Karma purifies the inner instrument (antaḥkaraṇa-śuddhi) and then must yield to saṃnyāsa, which creates the unobstructed occasion for śravaṇa and manana. Neither synthesis nor free choice between the two is possible — the sequence is non-negotiable. Arjuna, standing at the hinge of ignorance and incipient detachment, asks: which one applies to me now?",
      "divergence_note": "Madhusūdana: 'tasmādādau bhagavadarpanabuddhyā niṣkāmakarmānuṣṭhānādantaḥkaraṇaśuddhau tīvreṇa vairāgyeṇa vividiṣāyāṃ dṛḍhāyāṃ sarvakarmásaṃnyāsaḥ ... kartavya iti bhagavato matam'"
    }
  },
  "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": "कृष्ण",
      "role": "supporting",
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        "1.1",
        "1.28",
        "1.29",
        "1.30",
        "1.32",
        "1.41",
        "6.34",
        "6.37",
        "6.39",
        "8.25",
        "8.26",
        "11.35",
        "11.41",
        "17.1",
        "18.75",
        "18.78"
      ]
    },
    {
      "list": "संन्यास",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "5.2",
        "5.3",
        "5.4",
        "5.6",
        "6.1",
        "6.2",
        "6.4",
        "9.28",
        "18.1",
        "18.2",
        "18.7",
        "18.12",
        "18.49"
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    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
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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 (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "śaṃsasi: śaṃs -> √śaṃs",
          "brūhi: brū -> √brū"
        ]
      }
    ]
  },
  "so_what_questions": [
    "When a teacher gives two instructions that cannot both be followed at once, is the student obligated to resolve the contradiction themselves or to ask for hierarchical clarification — and what does it reveal about a tradition that its scripture enacts this very moment?",
    "Arjuna qualifies his question with 'suniścita' (without residual doubt) — what is the difference between a spiritually valid question and a demand for premature certainty, and how does Kṛṣṇa's answer in 5.2 actually sidestep the either/or framing?",
    "Each school hears a different question in this verse: Śaṅkara hears a logical impasse, Rāmānuja hears a practical efficiency question, Madhva hears a concern about battle-fitness, Vallabha hears an unresolved relationship to Kṛṣṇa's own nature — what does it mean that the same mūla (root verse) opens all four inquiries simultaneously?",
    "If karma-saṃnyāsa (renouncing action) and karma-yoga (performing action) are genuinely opposed in form (viruddha-svarūpa), how can the Gītā hold that the liberated sage does both — acting outwardly while being inwardly unattached? Is that resolution available to Arjuna now?",
    "Chapter 5 opens with a question that was supposedly answered in chapters 3 and 4; Madhusūdana explains this as a different questioner-state (dasha-bheda) arising. What does it mean for a teaching to need re-asking — and how does the tradition preserve rather than suppress these revisitations?",
    "The verse positions saṃnyāsa and yoga as two things Kṛṣṇa 'commends' (śaṃsasi); what is the pedagogical role of a teacher who genuinely commends two mutually exclusive paths rather than simply mandating one?",
    "Arjuna says 'tell me one' (tad ekaṃ brūhi) — is this a binary demand that the Gītā ultimately honours, or does Kṛṣṇa's actual answer in 5.2 transform the question rather than answer it on its own terms?"
  ],
  "everyday_applications": {
    "advaita": "When facing two valid but mutually exclusive commitments — a demanding career and a contemplative practice, for instance — Śaṅkara's framing suggests that the intelligent question is not 'can I do both?' but 'which is more praiseworthy for my actual stage of development?' Discernment (viveka) here means auditing your current inner capacity honestly before choosing the path, not oscillating between them out of indecision.",
    "viśiṣṭādvaita": "Rāmānuja's lens redirects the efficiency question toward service: if you are choosing between two forms of devoted work, ask which one creates less obstruction to loving attention (bhakti-yoga readiness) rather than which is abstractly superior. The ease (saukarya) and speed (śaīghrya) criteria are practical — use them to choose the form of service that actually sustains your relational energy toward what matters most.",
    "dvaita": "Madhva's reading insists that apparent contradictions from an authoritative source must be resolved by waiting for the source to define its own terms rather than projecting your own resolution. In professional or mentorship contexts: when a trusted guide seems to give opposing instructions, name the tension directly (as Arjuna does) and ask for the governing principle — do not silently pick one instruction and discard the other.",
    "śuddhādvaita": "Vallabha's Puṣṭi-mārga reading suggests that the confusion between 'renounce action' and 'perform action' often dissolves when you locate whose action it is. When you are unclear whether to step back or step forward in a creative or relational situation, ask whether you are acting from personal agenda or from love for the person or project in front of you; the second orientation resolves the apparent choice.",
    "bhakti": "Śrīdhara's precise framing — mutual exclusion (viruddha-svarūpa) means both cannot operate simultaneously — is directly applicable to any situation where two virtues genuinely conflict (honesty vs. kindness, loyalty vs. fairness). The mature response is not to pretend the conflict doesn't exist but to name it clearly and ask the person you trust most for the one that is most settled (suniścita) for this situation.",
    "advaita-bhakti": "Madhusūdana's sequential model — purify first, then renounce, then enquire — maps cleanly onto personal transformation arcs: acting skillfully (karma-yoga phase) to clarify your own values and capacity, then voluntarily reducing external commitments (saṃnyāsa phase) to create unobstructed space for deep inquiry. Trying to compress or skip stages produces the very confusion Arjuna is expressing; the right question is 'which stage am I actually in?', not 'which path is better in the abstract?'"
  },
  "primary_meaning": "You praise renunciation of action and then action itself, Arjuna tells Krishna. Which of the two leads more surely to the good? Tell me that one, with no ambiguity left."
}