{
  "verse_id": "5.2",
  "mūla": {
    "devanāgarī": "संन्यासः कर्म-योगश् च निःश्रेयस-कराव् उभौ | तयोस् तु कर्म-संन्यासात् कर्म-योगो विशिष्यते",
    "iast": "saṃnyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhau | tayos tu karma-saṃnyāsāt karma-yogo viśiṣyate",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 2",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "surface_form": "saṃnyāsaḥ",
      "lemma": "saṃnyāsa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कर्मणां परित्यागः कर्मयोगश्च तेषामनुष्ठानं तौ उभौ",
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          "sense": "ज्ञानयोगः कर्मयोगः",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        },
        {
          "sense": "पूर्वमुक्तः",
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          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "संन्यासः"
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      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
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      "surface_form": "yogaḥ",
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      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगः"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "niḥśreyasa",
      "lemma": "niḥśreyasa",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निःश्रेयस"
    },
    {
      "surface_form": "karau",
      "lemma": "kara",
      "grammar": "nominative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "करौ"
    },
    {
      "surface_form": "ubhau",
      "lemma": "ubh",
      "grammar": "nominative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उभौ"
    },
    {
      "surface_form": "tayoḥ",
      "lemma": "tad",
      "grammar": "genitive masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तयोः"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "saṃnyāsāt",
      "lemma": "saṃnyāsa",
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      "theme_lists": [],
      "surface_devanagari": "संन्यासात्"
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      "surface_form": "karma",
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    {
      "surface_form": "yogaḥ",
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      "theme_lists": [],
      "surface_devanagari": "योगः"
    },
    {
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      "lemma": "vi-√śiṣ",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
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          "sense": "इति कर्मयोगं स्तौति",
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        {
          "sense": "।कुत इत्यत आह",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
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        },
        {
          "sense": "तत्त्वज्ञानिनोऽपि लोकानुग्रहार्थं कर्मकरणश्रवणात्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "श्रेयानधिकारसंपादकत्वेन",
          "school": "advaita-bhakti",
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      "surface_devanagari": "विशिष्यते"
    }
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      "verse": "9.28",
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      "verse": "18.2",
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    {
      "verse": "5.6",
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    },
    {
      "verse": "4.41",
      "type": "shared-vocabulary echo",
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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_5.2",
        "anandgiri_5.2"
      ],
      "score": 0.5,
      "english_rendering": "Both saṃnyāsa (renunciation of action) and karma-yoga (performance of action) produce the highest good by serving as causes for the arising of jñāna (liberative knowledge). Yet between these two means to niḥśreyasa, karma-yoga excels over mere karma-saṃnyāsa — not because action is intrinsically superior, but because the unqualified aspirant cannot safely abandon the field of purifying action. Śaṅkara immediately presses the question forward: 'On what grounds?' — revealing this verse as a dialectical setup, not a final verdict.",
      "divergence_note": "ज्ञानोत्पत्तिहेतुत्वेन — 'by virtue of being causes for the arising of jñāna'; कर्मयोगो विशिष्यते इति कर्मयोगं स्तौति — 'thus [the verse] praises karma-yoga.' Bhāṣya present and explicit."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.2",
        "vedantadeshika_5.2"
      ],
      "score": 0.5,
      "english_rendering": "Saṃnyāsa here means jñāna-yoga; both jñāna-yoga and karma-yoga are nirapekṣa (mutually independent, not sequentially dependent) and each, for one qualified to pursue it, leads independently to liberation. Nevertheless karma-yoga excels over jñāna-yoga — because in Rāmānuja's reading the verse prepares Arjuna for the fuller bhakti-karma synthesis where action as kainkarya (loving service) to Bhagavān is both accessible and supremely fructifying. The comparison is not derogation of jñāna but a declaration of karma-yoga's wider eligibility.",
      "divergence_note": "निरपेक्षौ निःश्रेयसकरौ — 'independently productive of the highest good'; संन्यासः ज्ञानयोगः — Rāmānuja explicitly glosses saṃnyāsa as jñāna-yoga. Bhāṣya present."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.2",
        "jayatirtha_5.2"
      ],
      "score": 0.5,
      "english_rendering": "Madhva makes a sharp institutional cut: the saṃnyāsa praised here is not the turīya-saṃnyāsa of the monastic order — it is renunciation of the pairs of opposites (dvandva-tyāga). His chain of scriptural citation (Nāradīya, Jābāla, Yājñavalkya Upaniṣad) establishes that true, highest saṃnyāsa is superior even to householder virtue, yet mat-pūjā (worship of Hari) surpasses even that. Karma-yoga excels because it is the very form of dependent worship of Hari available to the jīva who cannot yet access turīya-saṃnyāsa; it is graded superiority within a hierarchy ordered by devotion to Bhagavān.",
      "divergence_note": "नायं सन्न्यासो यत्याश्रमः — 'this saṃnyāsa is not the monastic āśrama'; द्वन्द्वत्यागात्तु सन्न्यासान्मत्पूजैव गरीयसी — 'from saṃnyāsa as dvandva-tyāga, my worship alone is superior.' Bhāṣya present with extensive śruti citations."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.2"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha frames Kṛṣṇa's response as directed specifically at Arjuna as a puṣṭi-niṣṭha devotee caught between two poles of a doubt (ubhaya-koṭi-saṃśaya). Both sāṃkhya-saṃnyāsa and karma-yoga are independently capable of leading the puruṣa to liberation — neither is merely ancillary to the other. Karma-yoga excels because external action sustains loka-anugraha (world-benefit), and even the tattva-knowing renunciant is urged to continue acting outwardly; the true renunciation is only internal (manasaiva tyāgaḥ, not external). For Arjuna the message is: karma-yoga will be fruitful for you too.",
      "divergence_note": "मनसैव त्यागः न बाह्यतः — 'renunciation is only mental, not external'; तत्त्वज्ञानिनोऽपि लोकानुग्रहार्थं कर्मकरणश्रवणात् — 'because scripture enjoins action on tattva-jñānins too, for the benefit of the world.' Bhāṣya present."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.2"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara carefully disambiguates the intended audience: Kṛṣṇa does not address karma-yoga to one who already knows the ātman as taught in Vedānta (paramātma-jñāna-vid), since that would contradict the earlier advocacy of saṃnyāsa. Rather the instruction targets Arjuna-as-deha-ātma-abhimānin (one who identifies self with body), whose grief and delusion must first be severed with the sword of viveka-jñāna. Karma-yoga purifies citta; from purified citta arises ātma-tattva-jñāna; jñāna matures into jñāna-niṣṭhā which subsumes saṃnyāsa. The two paths are thus sequentially integrated, not rival — yet karma-yoga is superior as the necessary first stage for the unready practitioner.",
      "divergence_note": "देहात्मविवेकज्ञानासिना छित्त्वा — 'cutting with the sword of discriminative knowledge (between body and self)'; कर्मयोगेन शुद्धचित्तस्य — 'for one whose citta has been purified by karma-yoga.' Bhāṣya present and detailed; no HTML artifacts in supplied payload."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.2"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes tersely: both paths are niḥśreyasa-kara by being instrumental causes of jñāna-utpatti (arising of liberative knowledge). Karma-yoga excels specifically over karma-saṃnyāsa performed by one who is anadhikārin (without proper qualification) — it excels not in absolute worth but in adhikāra-sampādakatva, its capacity to confer the very qualification that makes saṃnyāsa meaningful. The polemical edge is Advaita-orthodox (jñāna remains final), but the pastoral concern is devotional: do the accessible practice that builds capacity, do not leap to a renunciation you have not earned.",
      "divergence_note": "अनधिकारिकृतात्कर्मसंन्यासात् — 'over karma-saṃnyāsa performed by one lacking qualification'; अधिकारसंपादकत्वेन — 'by virtue of conferring qualification.' Bhāṣya present; most concise in the panel."
    }
  },
  "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": "कर्मयोग",
      "role": "supporting",
      "other_verses_in_list": [
        "2.53",
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        "3.28",
        "4.1",
        "4.12",
        "4.24",
        "5.3",
        "5.5",
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        "12.11"
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    },
    {
      "list": "कर्मसंन्यास",
      "role": "supporting",
      "other_verses_in_list": [
        "5.4"
      ]
    },
    {
      "list": "संन्यास",
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      "other_verses_in_list": [
        "1.1",
        "5.1",
        "5.3",
        "5.4",
        "5.6",
        "6.1",
        "6.2",
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        "9.28",
        "18.1",
        "18.2",
        "18.7",
        "18.12",
        "18.49"
      ]
    },
    {
      "list": "संन्यासः",
      "role": "supporting",
      "other_verses_in_list": [
        "18.7"
      ]
    },
    {
      "list": "सांख्य-योग",
      "role": "supporting",
      "other_verses_in_list": [
        "5.4"
      ]
    }
  ],
  "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": [
          "viśiṣyate: viśiṣ -> vi-√śiṣ"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If both paths genuinely lead to liberation, why does Kṛṣṇa bother ranking them — is the superiority of karma-yoga absolute or only contextual to Arjuna's adhikāra (qualification)?",
    "Śaṅkara and Rāmānuja agree on karma-yoga's superiority but for opposite structural reasons — Śaṅkara as jñāna-preparation, Rāmānuja as independent bhakti-kainkarya. Which reading determines what a practitioner should actually do differently?",
    "Madhva refuses to let 'saṃnyāsa' mean monastic life here. How much doctrinal weight rides on lexical choices in a single compound like karma-saṃnyāsa — and how does one adjudicate when bhāṣyakāras simply disagree on the referent?",
    "Śrīdhara's staged model (karma-yoga → citta-śuddhi → jñāna → saṃnyāsa) makes the two paths sequential rather than rival. Does this resolve Arjuna's dilemma or dissolve it by deferral?",
    "Vallabha's manasaiva-tyāgaḥ (only mental renunciation) position could legitimate any continued outer action. What safeguards in the Puṣṭi-mārga framework prevent this from collapsing into rationalized attachment?",
    "All six schools agree karma-yoga is viśiṣyate (superior/distinguished). Yet the word viśiṣyate is comparative, not absolute. Who, if anyone, should choose saṃnyāsa — and does any school give a clear positive answer?",
    "This verse is explicitly described by Śaṅkara as followed by 'kasmāt — on what grounds?' (the next verse). Does treating 5.2 in isolation distort its meaning, and what does that imply for verse-by-verse commentary formats?"
  ],
  "everyday_applications": {
    "advaita": "Before you quit your current responsibilities in the name of 'spiritual practice,' ask: has karma-yoga purified your citta enough that saṃnyāsa would be jñāna-deepening rather than avoidance? Śaṅkara's point is that premature withdrawal is not renunciation — it is another form of delusion. Do the work in front of you without craving the fruit; jñāna will arise when the ground is ready.",
    "viśiṣṭādvaita": "Treat each professional or household duty as kainkarya — service rendered to Bhagavān who is present as the antaryāmin (inner controller) in every being you interact with. The Rāmānuja framing makes karma-yoga independently sufficient: you do not need a prior jñāna phase. Dedicate the action, not just the fruit — the dedication transforms the act's quality, not merely its karmic consequence.",
    "dvaita": "Madhva's test for any renunciation: are you releasing the dvandvas (pairs: heat-cold, praise-blame, gain-loss) or merely performing an institutional role? Genuine saṃnyāsa is indifference to opposites maintained while serving Hari. If your 'renunciation' is a career move or social identity, it is not the saṃnyāsa this verse ranks. Focus instead on mat-pūjā — consistent, dependent worship — which Madhva ranks above all other paths.",
    "śuddhādvaita": "Vallabha's manasaiva-tyāgaḥ principle means you can remain fully engaged in worldly life — parenting, work, community — while holding those activities lightly in the mind. The outward form of karma-yoga is participation; the inward form is non-grasping. For someone in the householder phase this is not a compromise but the authoritative prescription: engage fully, possess nothing mentally.",
    "bhakti": "Śrīdhara's reading offers a diagnostic: if you are experiencing grief, confusion, or identity-crisis (deha-ātma-abhimāna), do not attempt to resolve it by stepping back from action. Enter karma-yoga instead — the discipline of purposeful, non-attached action systematically cuts the confusion that meditation alone, without a purified citta, cannot touch. Clarity follows purification; do not wait for clarity before acting.",
    "advaita-bhakti": "Madhusūdana's adhikāra-sampādakatva framing is a practical self-assessment tool: if sustained meditation or formal renunciation feels forced or produces aridity, that is a signal of missing adhikāra (qualification), not a signal to push harder into saṃnyāsa. Return to karma-yoga — consistent action offered without personal agenda — until the qualification for higher practices ripens organically. The path is self-revealing if you match practice to actual capacity."
  },
  "primary_meaning": "Both paths lead to the highest good, but karma-yoga surpasses mere renunciation of action for one not yet ready to relinquish it cleanly."
}