{ "verse_id": "3.12", "mūla": { "devanāgarī": "इष्टान् भोगान् हि वो देवा दास्यन्ते यज्ञ-भाविताः | तैर् दत्तान् अप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः", "iast": "iṣṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ | tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 12", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "iṣṭān", "lemma": "√yaj", "grammar": "accusative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "अभिप्रेतान् भोगान् हि वः युष्मभ्यं देवाः दास्यन्ते वितरिष्यन्ति स्त्रीपशुपुत्रादीन् यज्ञभाविताः यज्ञैः वर्धिताः तोषिताः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "भोगान् वो दास्यन्ते परमपुरुषार्थलक्षणं मोक्षं साधयतां ये इष्टा भोगाः तान् पूर्वपूर्वयज्ञभाविता देवा दास्यन्ते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "इष्टान्" }, { "surface_form": "bhogān", "lemma": "bhoga", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "हि वः युष्मभ्यं देवाः दास्यन्ते वितरिष्यन्ति स्त्रीपशुपुत्रादीन् यज्ञभाविताः यज्ञैः वर्धिताः तोषिताः इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "वो दास्यन्ते परमपुरुषार्थलक्षणं मोक्षं साधयतां ये इष्टा भोगाः तान् पूर्वपूर्वयज्ञभाविता देवा दास्यन्ते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "भोगान्" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "vaḥ", "lemma": "tvad", "grammar": "dative plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वः" }, { "surface_form": "devāḥ", "lemma": "deva", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देवाः" }, { "surface_form": "dāsyante", "lemma": "√dā", "grammar": "future indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "वितरिष्यन्ति स्त्रीपशुपुत्रादीन् यज्ञभाविताः यज्ञैः वर्धिताः तोषिताः इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "परमपुरुषार्थलक्षणं मोक्षं साधयतां ये इष्टा भोगाः तान् पूर्वपूर्वयज्ञभाविता देवा दास्यन्ते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "वितरिष्यन्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "दास्यन्ते" }, { "surface_form": "yajña", "lemma": "yajña", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यज्ञ" }, { "surface_form": "bhāvitāḥ", "lemma": "√bhāvay", "grammar": "nominative masculine plural participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भाविताः" }, { "surface_form": "taiḥ", "lemma": "tad", "grammar": "instrumental masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तैः" }, { "surface_form": "dattān", "lemma": "√dā", "grammar": "accusative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "भोगान् अप्रदाय अदत्त्वा आनृण्यमकृत्वा इत्यर्थः एभ्यः देवेभ्यः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "भोगान् तेभ्यः अप्रदाय यो भुङ्क्ते चोर", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "दत्तान्" }, { "surface_form": "a", "lemma": "a", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अ" }, { "surface_form": "pradāya", "lemma": "pradā", "grammar": "conv", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रदाय" }, { "surface_form": "ebhyaḥ", "lemma": "idam", "grammar": "dative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एभ्यः" }, { "surface_form": "yaḥ", "lemma": "yad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यः" }, { "surface_form": "bhuṅkte", "lemma": "√bhuj", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "स्वदेहेन्द्रियाण्येव तर्पयति स्तेन", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "चोर एव सः। चौर्यं हि नाम अन्यदीये तत्प्रयोजनाय एव परिक्लृप्ते वस्तुनि स्वकीयताबुद्धिं कृत्वा तेन स्वात्मपोषणम्। अतः अस्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "स स्तेन एवेति जायमानो वै ब्राह्मणस्त्रिभिः ऋणवाञ्जायतेः () ब्रह्मचर्येणर्षिभ्यो यज्ञेन देवेभ्यः प्रजाभिः पितृभ्य एष वान", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "स तु चोर", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "देहेन्द्रियाण्येव तर्पयति स्तेन", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भुङ्क्ते" }, { "surface_form": "stenaḥ", "lemma": "stena", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्तेनः" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "saḥ", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सः" } ], "intertextual_panel": [ { "verse": "17.4", "type": "lemma-family resonance", "score": 0.8865, "feature_breakdown": { "cosine": 0.8365, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.9034, "stem_prefix": 5.0 } }, { "verse": "2.5", "type": "cross-chapter thematic parallel", "score": 0.8851, "feature_breakdown": { "cosine": 0.8251, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.6458, "stem_prefix": 5.0 } }, { "verse": "8.28", "type": "lemma-family resonance", "score": 0.8809, "feature_breakdown": { "cosine": 0.8309, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.8785, "stem_prefix": 5.0 } }, { "verse": "4.12", "type": "shared-vocabulary echo", "score": 0.8783, "feature_breakdown": { "cosine": 0.8383, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.48, "stem_prefix": 4.0 } }, { "verse": "17.7", "type": "lemma-family resonance", "score": 0.8775, "feature_breakdown": { "cosine": 0.8175, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.7859, "stem_prefix": 6.0 } }, { "verse": "4.9", "type": "lemma-family resonance", "score": 0.876, "feature_breakdown": { "cosine": 0.816, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.4655, "stem_prefix": 6.0 } }, { "verse": "6.2", "type": "lemma-family resonance", "score": 0.8753, "feature_breakdown": { "cosine": 0.8153, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.1061, "stem_prefix": 6.0 } }, { "verse": "18.70", "type": "lemma-family resonance", "score": 0.8752, "feature_breakdown": { "cosine": 0.8152, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.3866, "stem_prefix": 6.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_3.12", "anandgiri_3.12" ], "score": 0.5, "english_rendering": "The devas (gods), nourished by yajna (sacrifice), bestow desired enjoyments — cattle, progeny, grain — upon you; this is Shankara's plain reading: the householder's world runs on reciprocal debt. But the deeper cut is ethical: one who consumes these gifts without returning oblations feeds only body and senses, and so commits theft (stena — 'thief') against the cosmic order. For Shankara, this injunction keeps the unenlightened actor in righteous motion, clearing the field for the eventual renunciation of karma altogether in jnana.", "divergence_note": "Shankara — 'svadehendriyaneva tarpayati stena eva taskara eva sah devadi-sva-apahari' (he who feeds only his own body and senses is exactly a thief, a plunderer of what belongs to the devas). Bhashya present; anchor strong." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.12", "vedantadeshika_3.12" ], "score": 0.5, "english_rendering": "The devas are not independent powers; they are modes (prakara — 'form/mode') of Bhagavan himself, and when they give rain, grain, and progeny, that gift flows from the Lord's own grace mediated through worship. To receive this flow and withhold the returning yajna-offering is not merely ingratitude — it is self-appropriation of what is essentially the Lord's own property, and Ramanuja's bhashya warns this brings not just disqualification from liberation (paramapurushartha — 'supreme human goal') but descent into hell (niraya-gamitva — 'hell-going'). Service to the devas is therefore kainkarya (devoted service) to Vishnu himself.", "divergence_note": "Ramanuja — 'cauryam hi nama anyadiye tat-prayojanaya eva pariklrpte vastuni svakiyata-buddhim krtva tena svatma-poshanam' (theft is precisely treating as one's own what belongs to another, appointed for that other's purpose, and using it to feed oneself). Bhashya present; anchor strong." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.12", "jayatirtha_3.12" ], "score": 0.5, "english_rendering": "*Yajña-bhāvitāḥ* (nourished by sacrifice) *devā* grant *iṣṭān bhogān* (desired enjoyments) to the sacrificer; one who consumes what they have given — *tair dattān* — without returning the oblation — *apradāya ebhyaḥ* — is *stena eva*, a thief and nothing else.\n\nIn Dvaita's order, the *devā* are *paratantra* (eternally dependent) instruments of *svatantra* Hari; their bestowal of *bhogān* is Hari's own dispensation flowing through a graded hierarchy — *taratamya* (the graded ontological hierarchy of dependent beings). The *jīva* who receives that flow and hoards it breaks the cosmic circuit of *bheda* (real distinction): it mistakes a dependent gift for a self-generated acquisition, which is the precise structure of *stena*-hood. Theft here is not a juridical label but an ontological one — the *jīva* falsely enacts *svatantra*, the very attribute that belongs to Hari alone.\n\nProper *yajña* is thus *bhakti* enacted as ontological subordination: offering back to Hari through His *deva*-intermediaries what was never the *jīva*'s own. To withhold is to assert an independence that *pañca-bheda* (the five-fold real distinction — Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) makes metaphysically impossible. The thief does not merely break a ritual rule; he positions himself against the very constitution of his being.", "divergence_note": "Madhva and Jayatīrtha are silent on this verse. The reading voices Dvaita *siddhānta* — *paratantra jīva*, *taratamya*, *pañca-bheda* — applied directly to the mūla's *stena* indictment.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.12" ], "score": 0.5, "english_rendering": "Vallabha grounds the verse in shruti-debt (rina — 'debt'): every brahmin is born threefold indebted — to rshis through brahmacharya, to the devas through yajna, to the pitrs (ancestors) through progeny. The rain and grain the devas provide via yajna is repayment of a prior obligation; to eat without returning the oblation is to re-incur a debt already cleared and so to commit fresh theft. In Pushtimarga this has a further valence: all enjoyment (bhoga — 'enjoyment, experience') is Krishna's prasada (grace-gift); consuming it without offering (nivedana — 'presentation to the Lord') treats the Lord's own gift as self-acquired property.", "divergence_note": "Vallabha — 'jāyamāno vai brahmanah tribhir rnavanjayas' (shruti cited: one born is immediately indebted threefold); and 'tadanivedane dosa uktah' (the fault of non-offering is stated). Bhashya present; anchor present though compact." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.12" ], "score": 0.5, "english_rendering": "Sridhara's reading is the most pedagogically transparent: the devas, made prosperous by yajna, rain down grain and sustenance; eating that grain without the panca-yajna (five daily sacrifices) obligated in return is theft, full stop. His purpose is to clarify why non-performance of karma is a moral and cosmic wrong, not merely a ritual lapse. The verse closes the argument opened in 3.10-11 that creation itself runs on the yajna-cycle, and personal enjoyment outside that cycle is parasitic.", "divergence_note": "Sridhara — 'devair dattannanadin ebhyo devebhyah pancayajnadibhir adattva yo bhunkte sa tu cora eva jneyah' (one who eats the food given by the devas without returning through the five sacrifices is to be known as a thief). Bhashya present; anchor strong." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.12" ], "score": 0.5, "english_rendering": "Madhusudana extends the verse's scope: yajna yields not only transcendent (paratrika — 'relating to the next world') fruit but immediate worldly goods — cattle, grain, gold. Identifying the devas as 'rina-vat' (creditor-positioned) toward humans who have previously sustained them, he insists the person who eats without oblation is a thief of divine property (deva-sva-apahari — 'plunderer of what belongs to the devas') and remains burdened by deva-rina (debt to the gods). For Madhusudana, this verse motivates niskriya (actionless) seekers to remain in karma until the inner purity required for jnana-bhakti is achieved.", "divergence_note": "Madhusudana — 'tair devaih dattan bhoganebhyo devebhyo apradaya yajneshu devuddeshena ahutir asampadya yo bhunkte dehendriyanyeva tarpayati stena eva taskara eva sah deva-sva-apahari devarnanapakaranat' (having failed to offer oblations to the devas in yajna, one who merely satiates body and senses is a thief, a plunderer, because he has not discharged the deva-debt). Bhashya present; anchor strong." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "एभ्यः", "role": "supporting", "other_verses_in_list": [ "7.13" ] }, { "list": "भुङ्क्ते", "role": "supporting", "other_verses_in_list": [ "13.21" ] }, { "list": "भोगान्", "role": "supporting", "other_verses_in_list": [ "2.5", "9.20" ] }, { "list": "यो भुङ्क्ते स्तेन एव सः", "role": "supporting", "other_verses_in_list": [ "3.21" ] }, { "list": "शङ्का", "role": "supporting", "other_verses_in_list": [ "3.14" ] }, { "list": "स्तेन एव सः", "role": "supporting", "other_verses_in_list": [ "3.16" ] } ], "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": [ "iṣṭān: yaj -> √yaj", "dāsyante: dā -> √dā", "bhāvitāḥ: bhāvay -> √bhāvay", "dattān: dā -> √dā", "bhuṅkte: bhuj -> √bhuj" ] } ] }, "so_what_questions": [ "If the cosmic economy runs on yajna as reciprocal exchange, what counts as 'yajna' for someone without ritual access — and does sincere offering of attention and service discharge the same debt?", "Ramanuja warns that consuming without returning leads to hell; Shankara frames the same act as theft that keeps one in samsara. Are these different diagnoses of the same disease, or do they disagree about what the disease fundamentally is?", "The verse uses 'stena' (thief) rather than 'papakrin' (sinner) — why does the text reach for a legal-economic category rather than a moral one, and what does that reveal about the Gita's theory of cosmic order?", "If all deva-gifts are ultimately Vishnu's grace (Ramanuja) or Krishna's prasada (Vallabha), does the yajna obligation collapse into simple devotion — and if so, why does Krishna still insist on external ritual?", "Madhusudana reads the verse as motivating continued karma for those not yet ripe for jnana-bhakti. What is the criterion for ripeness, and who decides when you have crossed it?", "Five bhashyas are present; Madhva's is absent. Does the Dvaita school's silence on this verse suggest the verse's 'cosmic debt' framework sits awkwardly with Dvaita's strict ontological dependence model — or is the silence coincidental?", "The verse says the devas 'will give' desired enjoyments — a forward-looking promise conditional on yajna. Is this a transactional model of dharma, or is Krishna subtly reframing it as the natural functioning of an already-existing order that the yajna-practitioner simply aligns with?" ], "everyday_applications": { "advaita": "Before eating a meal, pause and acknowledge the web of labor, ecology, and prior sacrifices that produced it — not as ritual but as a cognitive act that loosens the 'I consumed this' ownership-claim. The Advaita application is de-identification from the consumer role: you are the witness of eating, not the proprietor of what is consumed.", "viśiṣṭādvaita": "Treat your professional income as a deva-gift channeled through Bhagavan: before spending on personal enjoyment, consciously route a portion back into service (dana — charitable giving, community work, upkeep of a shrine or community kitchen). The returning-offering need not be Vedic fire — it is any act that re-consecrates the gift toward its source.", "dvaita": "Cultivate a daily moment of explicit acknowledgment that your capacities — intelligence, health, relationships — are not self-generated but held in trust from Hari. The practical move is to begin every significant undertaking with a brief act of surrender (samarpanam — 'offering up') rather than proceeding as if competence were self-owned.", "śuddhādvaita": "In Pushtimarga terms: before any enjoyment — a meal, music, beauty in nature — offer it mentally to Krishna first, then receive it back as his prasada. This single habit converts ordinary consumption into a devotional act and prevents the accumulation of 'unpaid debt' that Vallabha's reading warns against.", "bhakti": "Sridhara's five daily sacrifices (panca-yajna — worship of devas, rshis, pitrs, humans, all beings) translate today into: maintaining a spiritual practice, studying wisdom literature, honoring parents and ancestors, extending hospitality, and treating animals and nature with care. Skipping any one is the 'theft' the verse names.", "advaita-bhakti": "Madhusudana's synthesis suggests a graduated application: if you are not yet established in inner renunciation, perform visible acts of return — feed someone before yourself, teach before billing, create before consuming. These acts of externalized yajna purify the antahkarana (inner instrument) until devotion becomes effortless and action spontaneously self-offering." }, "primary_meaning": "The gods, nourished by your sacrifices, will grant you the pleasures you seek; whoever enjoys what they give without offering back to them is a thief." }