{
 "verse_id": "9.27",
 "mūla": {
  "devanāgarī": "यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत् | यत् तपस्यसि कौन्तेय तत् कुरुष्व मद्-अर्पणम्",
  "iast": "yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat | yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 27",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "karoṣi",
   "lemma": "kṛ",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "स्वतः प्राप्तम्,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", यत् च देहधारणाय अश्नासि, यत् च वैदिकं होमदानतपःप्रभृति नित्यनैमित्तिकं कर्म करोषि, तत् सर्वं मदर्पणं कुरुष्व। अर्प्यत",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तन्मदर्पणं यथा भवति तथा कुरु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": ", तथा यदश्नासि यज्जुहोषि, यद्ददासि,",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "करोषि"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "aśnāsi",
   "lemma": "√aś",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", यच्च जुहोषि हवनं निर्वर्तयसि श्रौतं स्मार्तं वा,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", यत् च वैदिकं होमदानतपःप्रभृति नित्यनैमित्तिकं कर्म करोषि, तत् सर्वं मदर्पणं कुरुष्व। अर्प्यत इति अर्पणम्, सर्वस्य लौकि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "च यदन्नं लौकिकं होमदानतपःप्रभृतिनित्यनैमित्तिकभेदेन वैदिकं",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अश्नासि"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "juhoṣi",
   "lemma": "√hu",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "हवनं निर्वर्तयसि श्रौतं स्मार्तं वा,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "जुहोषि"
  },
  {
   "surface_form": "dadāsi",
   "lemma": "dā",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्रयच्छसि ब्राह्मणादिभ्यः हिरण्यान्नाज्यादि,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "ददासि"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "tapasyasi",
   "lemma": "√tapasy",
   "grammar": "present indicative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "तपः चरसि कौन्तेय,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तपस्यसि"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", तत् कुरुष्व मदर्पणं मत्समर्पणम्।।एवं कुर्वतः तव यत् भवति, तत् श्रृणु --,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", तत्सर्वं लौकिकं वैदिकं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "kuruṣva",
   "lemma": "kṛ",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "मदर्पणं मत्समर्पणम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। अर्प्यत इति अर्पणम्, सर्वस्य लौकिकस्य वैदिकस्य च कर्मणः कर्तृत्वं भोक्तृत्वं आराध्यत्वं च यथा मयि सर्वं समर्पितं भवति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। आत्मनेपदेन समर्पकनिष्ठमेव समर्पणफलं नतु मह्यं किंचिदिति दर्शयति। अवश्यंभाविनां कर्मणां मयि परमगुरौ समर्पणमेव मद्भजनं न",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कुरुष्व"
  },
  {
   "surface_form": "mad",
   "lemma": "mad",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मद्"
  },
  {
   "surface_form": "arpaṇam",
   "lemma": "arpaṇa",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", सर्वस्य लौकिकस्य वैदिकस्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अर्पणम्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.60",
   "type": "long-distance thematic echo",
   "score": 0.8453,
   "feature_breakdown": {
    "cosine": 0.8353,
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  {
   "verse": "18.56",
   "type": "thematic-similarity",
   "score": 0.8387,
   "feature_breakdown": {
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   "verse": "12.10",
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   "verse": "9.7",
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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_9.27",
    "anandgiri_9.27"
   ],
   "score": 0.5,
   "english_rendering": "Whatever spontaneously falls to you to do — eating, the Vedic (śrauta) or Smārta fire-oblation (homa), gift of grain or gold to brāhmaṇas, and bodily austerity (tapas) — do all of it as offering (arpaṇa) to Me, the Self. Śaṅkara's bhāṣya lists each verb (karoṣi, aśnāsi, juhoṣi, dadāsi, tapasyasi) as activity already obligated by birth-station, not newly prescribed; what changes is interior orientation, not the act. The fruit of this redirected action the teacher will explain in the following verse — 'hear what will come of it' — making this verse preparatory to karma-yoga as the purification that enables jñāna.",
   "commentator": "Śaṅkarācārya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.27",
    "vedantadeshika_9.27"
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   "score": 0.5,
   "english_rendering": "All action — worldly maintenance of the body (deha-yātrā), eating for the body's sustenance, the daily and occasional Vedic rites of sacrifice, giving, and austerity — must be surrendered entirely to Me as their agent (kartṛtva), their enjoyer (bhoktṛtva), and their object of worship (ārādhyatva). Rāmānuja extends the verse beyond simple dedication: the deities invoked in yāga and dāna are themselves sustained by My will (mat-saṅkalpāyatta-svarūpa), so the worshipper, the action, the deity, and the fruit are all My modes (viśeṣaṇa). Surrender therefore means recognising that one's entire being as agent-worshipper-enjoyer subsists within Me as the supreme Śeṣin (paramaśeṣin) — a joyful, affection-saturated (atyartha-prīti-yukta) contemplation.",
   "commentator": "Rāmānujācārya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.27",
    "jayatirtha_9.27"
   ],
   "score": 0.5,
   "english_rendering": "Therefore — precisely because Hari alone is the independent Lord while the jīva (individual soul) is eternally and essentially dependent — whatever you do, offer it to Him. The Dvaita reading treats the verse as the inevitable corollary of the ontological distance established in the preceding verses: the jīva can never merge into Hari, so all action is by nature dependent worship (upāsanā) of a categorically superior being. Every act, from eating to sacrifice, is only proper when consciously acknowledged as performed through His power and placed before Him.",
   "commentator": "Madhvācārya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.27"
   ],
   "score": 0.5,
   "english_rendering": "You too — having taken refuge in the mode of Bhagavat-sevā (service to the Lord) with the disposition of yoga and bhāva-ārādhanā described above — should perform every worldly act (laukika-karma) and every obligatory Vedic rite (nityanaimittikakarma) as an offering to Me alone. Vallabha's bhāṣya insists that only fully surrendered objects are fit for use; unsurrendered things must be avoided altogether. The verse thus establishes the Puṣṭimārga (path of grace-nourishment) principle: every owned thing — cloth, food, wealth, ritual action — must first be dedicated (nivedita), then used in service; otherwise the servant eats before the master, which is inadmissible. Surrender is not a spiritual technique but the ontological condition of every relationship between the devotee and Kṛṣṇa's līlā.",
   "commentator": "Vallabhācārya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.27"
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   "score": 0.5,
   "english_rendering": "Not only costly items like animals and soma need to be gathered and offered for worship; even the most ordinary acts — whatever you do by nature or by scripture, whatever you eat, offer, give, or perform as austerity — let all of it be made an offering to Me (mayy arpitam). Śrīdhara Svāmī's reading is deliberately inclusive: the verse deliberately broadens the scope of bhakti beyond formal yajña-materials to cover the full texture of daily life, so that no moment remains outside the field of devotion. The qualifier 'by nature' (svabhāvataḥ) or 'by scripture' (śāstrataḥ) is not limiting but embracing — both instinctive and disciplined acts are fit matter for offering.",
   "commentator": "Śrīdhara Svāmī"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.27"
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   "score": 0.5,
   "english_rendering": "This verse names what My worship (bhajana) actually looks like: what you do even beyond scriptural compulsion out of natural inclination (rāgāt prāptam), what you eat for personal satisfaction or for efficient action, what you offer in the Vedic fire (nityam agnihotrādi), what you give to guests and brāhmaṇas, and the periodic penances you undergo to clear accidental sin (ajñāta-prāmādika-pāpa) — let all of that, worldly and Vedic alike, be placed in Me. Madhusūdana Sarasvatī emphasises via the ātmanepada (reflexive verb) form of the instruction that the fruit of this surrender belongs entirely to the surrenderer's own purification, not to any gain on Kṛṣṇa's part. Most significantly: no separate devotional act is required — the surrender-of-what-is-already-inevitable is itself bhakti. The Advaita undercurrent: the 'offering' does not make Kṛṣṇa richer; it makes the agent purer.",
   "commentator": "Madhusūdana Sarasvatī"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Kaunteya",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "अर्पण",
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   "list": "अर्पणम्",
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    "4.24"
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  {
   "list": "कौन्तेय",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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 },
 "so_what_questions": [
  "If 'whatever you do' includes acts done out of sheer habit or desire (Madhusūdana's rāgāt prāptam), does the verse leave any action outside the scope of dedication — and what would such an action even look like?",
  "Rāmānuja assigns three distinct roles to the surrendering devotee — agent, enjoyer, and worshipper — all of which belong to Bhagavān. Does this leave the jīva any genuine agency, or does it dissolve agency entirely?",
  "Śaṅkara treats this verse as preparatory, not terminal — karma-yoga here is purification for jñāna, not the goal. The bhakti schools treat it as the goal itself. Which reading does the syntax 'do that as an offering' (tad kuruṣva mad-arpaṇam) actually support?",
  "Vallabha insists that using anything without first surrendering it to Kṛṣṇa is a violation. How does this principle interact with the unavoidability of involuntary action that Madhusūdana names?",
  "The verse addresses Arjuna as 'Kauntheya' (son of Kuntī) — the maternal-lineage name. Given that the same vocative appears at 9.23 and other key dedications, does this address carry doctrinal weight or is it metrically conditioned?",
  "Five categories of action are listed: doing (karoṣi), eating (aśnāsi), sacrificing (juhoṣi), giving (dadāsi), undergoing austerity (tapasyasi). Is this an exhaustive taxonomy of karma, or are there categories of action that escape the list?",
  "If the Dvaita school holds that the jīva is eternally distinct from Hari and all action is therefore already dependent worship by nature, does the imperative 'kuruṣva' (do it!) add anything — or is it only a reminder of what is already ontologically the case?"
 ],
 "everyday_applications": {
  "advaita": "Before a meeting or project, briefly note inwardly that this activity belongs to the work of awareness itself — not to the ego's accumulation. The act does not change; the interpreter of the act does. Over time this interior move loosens the identification that makes every outcome a verdict on your worth.",
  "viśiṣṭādvaita": "When sitting down to eat, pause and consciously acknowledge that the capacity to taste, the food, and the hunger are all sustained by a reality larger than your preference. This is not a ritual formula but an accurate perception: your enjoyment is a mode of the whole, not a private transaction. Let the meal be genuinely shared inwardly before it is consumed.",
  "dvaita": "Notice the moments when you take credit for competence that you did not fully produce — the insight that arrived, the physical energy that showed up, the coincidence that helped. The Dvaita practice is not humility-performance but honest accounting: log what you contributed versus what arrived. The gap is the measure of dependence.",
  "śuddhādvaita": "Before using anything — a tool, a food item, a block of time — spend one breath consciously placing it in the service of something you regard as genuinely larger than your preference. Vallabha's protocol: dedicate first, use second. The sequence is not ceremonial; it restructures the motivational order so that service precedes consumption rather than following it.",
  "bhakti": "Choose one recurring daily act — morning coffee, the commute, washing dishes — and hold it as your formal offering for one week. Do not change the act; change the frame. Śrīdhara's point is that the full texture of ordinary life is already the raw material of devotion; nothing exotic is required.",
  "advaita-bhakti": "When you find yourself doing something you did not consciously choose — a habitual reaction, an automatic kindness, an instinctive withdrawal — rather than judging whether it was 'good,' simply place it: 'this too.' Madhusūdana's ātmanepada insight applies here: the placement purifies the agent, not the act. You are not cleaning up the past; you are changing who will encounter the next moment."
 },
 "primary_meaning": "Whatever you do, eat, offer in fire, give away, or endure as austerity, Arjuna, offer it all to Me."
}