{
  "verse_id": "6.3",
  "mūla": {
    "devanāgarī": "आरुरुक्षोर् मुनेर् योगं कर्म कारणम् उच्यते | योगारूढस्य तस्यैव शमः कारणम् उच्यते",
    "iast": "ārurukṣor muner yogaṃ karma kāraṇam ucyate | yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 3",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "ārurukṣoḥ",
      "lemma": "ārurukṣu",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आरुरुक्षोः"
    },
    {
      "surface_form": "muneḥ",
      "lemma": "muni",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मुनेः"
    },
    {
      "surface_form": "yogam",
      "lemma": "yoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगम्"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कारणमुच्यते इत्यत्र विशेषविधिः शेषनिषेधपर इत्यभिप्रायेणाह कर्मयोग एवेति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "कर्त्तव्यं इत्यत आह आरुरुक्षोर्मुनेरिति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "स्वधर्मकरणं तदारोहे कारणमुच्यते",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "kāraṇam",
      "lemma": "kāraṇa",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "उच्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कारणम्"
    },
    {
      "surface_form": "ucyate",
      "lemma": "√vac",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। योगारूढस्य पुनः तस्यैव शमः उपशमः सर्वकर्मभ्यो निवृत्तिः कारणं योगारूढस्य साधनम् उच्यते इत्यर्थः। यावद्यावत् कर्मभ्यः उ",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तस्य एव योगारूढस्य प्रतिष्ठितयोगस्य एव शमः कर्मनिवृत्तिः कारणम् उच्यते। यावदात्मावलोकनरूपमोक्षप्राप्तिः तावत्कर्म कार्य",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उच्यते"
    },
    {
      "surface_form": "yoga",
      "lemma": "yoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "ārūḍhasya",
      "lemma": "√āruh",
      "grammar": "genitive masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आरूढस्य"
    },
    {
      "surface_form": "tasya",
      "lemma": "tad",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आरुरुक्षोः मुनेः कर्मफलसंन्यासिन इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "एव योगारूढस्य प्रतिष्ठितयोगस्य",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "सर्वोपशमेन समाधिरेव कारणं प्राधान्येनेत्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तस्य"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "śamaḥ",
      "lemma": "śama",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "शमः"
    },
    {
      "surface_form": "kāraṇam",
      "lemma": "kāraṇa",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "उच्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कारणम्"
    },
    {
      "surface_form": "ucyate",
      "lemma": "√vac",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। योगारूढस्य पुनः तस्यैव शमः उपशमः सर्वकर्मभ्यो निवृत्तिः कारणं योगारूढस्य साधनम् उच्यते इत्यर्थः। यावद्यावत् कर्मभ्यः उ",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तस्य एव योगारूढस्य प्रतिष्ठितयोगस्य एव शमः कर्मनिवृत्तिः कारणम् उच्यते। यावदात्मावलोकनरूपमोक्षप्राप्तिः तावत्कर्म कार्य",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उच्यते"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "6.4",
      "type": "next-verse continuation",
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      "feature_breakdown": {
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      "verse": "8.1",
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      "verse": "3.3",
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      "verse": "3.21",
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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_6.3",
        "anandgiri_6.3"
      ],
      "score": 0.5,
      "english_rendering": "For the aspirant (ārurukṣu) who cannot yet steady himself in dhyāna-yoga, prescribed action (karma) is the proximate means — purifying the mind so that renunciation of fruit becomes natural. For one already ascended (ārūḍha), cessation from all action (śama) alone is the instrument, because every withdrawal from activity sharpens one-pointed samādhi. Vyāsa's verse is cited approvingly: equanimity, truth, and progressively retreating from action — these are the Brahmin's supreme mental equipment."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.3",
        "vedantadeshika_6.3"
      ],
      "score": 0.5,
      "english_rendering": "Karma-yoga is the sole ladder for the seeker of ātma-darśana (self-vision), and it must be sustained until the direct perception of the self (ātmāvalokana) ripens into liberation. Once that realisation is stabilised — pratiṣṭhita-yoga — withdrawal from ritual action (karma-nivṛtti) becomes the natural deepening of the same continuum, not a new path. The two stages are one teleological arc: karma clears the field; śama harvests the fruit."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.3",
        "jayatirtha_6.3"
      ],
      "score": 0.5,
      "english_rendering": "For the mumukṣu whose upāya-sampūrti (completeness of means) is still incomplete, karma is the cause of supreme bliss (parama-sukha-kāraṇam); the jīva acts as a dependent worshipper of Hari, never as an autonomous agent. Once aparokṣa-jñāna (direct, non-inferential realisation) dawns and residual karma is exhausted, asamprajñāta-samādhi becomes possible — until then even the aparokṣa-jñānin rests in Bhagavat-caritra (the Lord's narratives and praise), maintaining the eternal ontological distinction between jīva and Brahman."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.3"
      ],
      "score": 0.5,
      "english_rendering": "Just as Sāṅkhya has its own graduated discipline, yoga too has a precise inner governance: for the qualified adhikārin who wishes to ascend, performance of sva-dharma (one's own prescribed duty) provides the footing on the ladder. Once yogārūḍha — fully united with Kṛṣṇa's grace — the renunciation of every saṅkalpa (volition) becomes the deep-anchor, like burying a post to fix what is already standing. Śama here is not mere cessation but the siddha's resting in Kṛṣṇa's own svarūpa."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.3"
      ],
      "score": 0.5,
      "english_rendering": "The objection that karma-yoga must be practised lifelong is refuted: karma serves precisely until it purifies the antaḥkaraṇa (inner organ) enough for jñāna-yoga to be mounted. At that threshold, śama — the stilling of all distraction-causing activity — becomes the cause for the full ripening (jñāna-paripāka) of realisation. [Note: Śrīdhara's bhāṣya is terse and philologically clear; no devotional elaboration beyond purification-schema is offered in the source text.]"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.3"
      ],
      "score": 0.5,
      "english_rendering": "Karma-yoga is not lifelong; it is mandated by the Veda only as long as vairāgya (inner-organ purification) remains incomplete — performed with bhagavad-arpaṇa-buddhi (the mind of offering all to the Lord) it prepares the aspirant for the ascent. Once yogārūḍha, that same person must completely renounce all action (sarva-karma-saṃnyāsa), which alone becomes the means for jñāna to ripen fully. The synthesis: Kṛṣṇa-arpaṇa bhāvana transforms karma into a devotional discipline that dissolves itself naturally when Advaita realisation approaches."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [],
  "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": [
          "ucyate: vac -> √vac",
          "ārūḍhasya: āruh -> √āruh",
          "ucyate: vac -> √vac"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If karma and śama belong to different stages, how does a practitioner know when the threshold has been crossed — what internal signal marks the move from ārurukṣu to ārūḍha?",
    "Śaṅkara and Śrīdhara both use 'purification of mind' as the bridge; does this imply karma is merely instrumental and ultimately discardable, or does it leave a permanent structural trace in the practitioner?",
    "Madhva insists that even the aparokṣa-jñānin may remain in Bhagavat-caritra until residual karma (bhoktavya-karma) is exhausted — does this preserve an irreducibly devotional remainder even after direct realisation, and how does this challenge Advaita's clean jñāna-only endpoint?",
    "Rāmānuja reads śama as 'karma-nivṛtti' (withdrawal from action) rather than Śaṅkara's 'upaśama' (quieting of mind) — does this lexical divergence reflect a deeper disagreement about whether liberation is an event or a continuous deepening?",
    "Vallabha's footing-metaphor (sthuṇā-khanana, burying a post) implies the yogārūḍha is already siddha and śama consolidates rather than achieves — does this flatten the distinction the verse is trying to draw?",
    "All six schools treat karma as having an expiry date; does this create a structural tension with Kṛṣṇa's own injunction in BG 3 and 4 that even the knower should act for loka-saṃgraha?",
    "Given that the verse offers no external criterion for when one is 'ascended', is the judgment of yogārūḍha-status made by the practitioner, the guru, or the tradition — and what are the failure-modes of each?"
  ],
  "everyday_applications": {
    "advaita": "While the mind still wanders in meetings, in arguments, in anxious planning — keep performing duties precisely and without result-fixation. This is not virtue-ethics; it is engine-warming. The day you notice that stillness arrives uninvited between tasks, that is Śaṅkara's signal: begin trading outward busyness for longer inner silence.",
    "viśiṣṭādvaita": "Every act of professional service — teaching, coding, caregiving — is karma-yoga as long as it is framed as kainkarya (service to Bhagavān who inhabits the person before you). Do not resign from service prematurely to 'meditate'; resign only when ātma-darśana is so stable that activity genuinely clouds it. Until then, serve with full presence.",
    "dvaita": "You are not the author of any outcome; Hari is. Act with complete effort and simultaneously hold zero ownership of results — this is not passivity but the Dvaita practitioner's specific discipline. When samādhi genuinely arises (not fantasised), you will know: the devotional stories and japa that sustained you until then will slide away naturally, not because you dropped them but because Hari withdrew the scaffolding.",
    "śuddhādvaita": "In Puṣṭi-mārga practice: perform your nityakarma and sevā as Kṛṣṇa's own play-activity (līlā), not as a ladder to climb. Once the mood of Kṛṣṇa's presence is stable — not manufactured but given (prasāda) — the relinquishing of personal volition (saṅkalpa-parityāga) is itself the joy, not a sacrifice.",
    "bhakti": "Track your inner instrument (antaḥkaraṇa): is it clearer, less reactive, less scattered than a year ago? Karma-yoga is functioning correctly if yes. If your contemplative sittings still feel like white-knuckled concentration rather than natural settling, your antaḥkaraṇa needs more action-based purification — more selfless work, not more meditation hours.",
    "advaita-bhakti": "Offer each task explicitly to Kṛṣṇa before beginning — this converts routine work into yoga without changing the external form. Watch for the moment when this offering becomes effortless and the sense of personal doer-ship feels thin; at that crossing, withdraw from unnecessary obligations and deepen interior silence. The Bhakti current and the Jñāna current meet at this crossing-point."
  },
  "primary_meaning": "For the seeker still climbing, action is the means; for the one who has reached the summit, stillness is."
}