{ "verse_id": "3.14", "mūla": { "devanāgarī": "अन्नाद् भवन्ति भूतानि पर्जन्याद् अन्न-संभवः | यज्ञाद् भवति पर्जन्यो यज्ञः कर्म-समुद्भवः", "iast": "annād bhavanti bhūtāni parjanyād anna-saṃbhavaḥ | yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 14", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "annāt", "lemma": "anna", "grammar": "ablative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्नात्" }, { "surface_form": "bhavanti", "lemma": "√bhū", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "जायन्ते भूतानि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "पर्जन्याद् अन्नसंभवः इति सर्वलोकसाक्षिकम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "जायन्ते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भवन्ति" }, { "surface_form": "bhūtāni", "lemma": "bhūta", "grammar": "nominative neuter plural noun", "senses_attested_in_panel": [ { "sense": "। पर्जन्यात् वृष्टेः अन्नस्य संभवः अन्नसंभवः । यज्ञात् भवति पर्जन्यः अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते। आदित्या", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "भवन्ति पर्जन्याद् अन्नसंभवः इति सर्वलोकसाक्षिकम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "भूतानि" }, { "surface_form": "parjanyāt", "lemma": "parjanya", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पर्जन्यात्" }, { "surface_form": "anna", "lemma": "anna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्न" }, { "surface_form": "saṃbhavaḥ", "lemma": "sambhava", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "अन्नसंभवः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "पर्जन्यादृष्टेः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "संभवः" }, { "surface_form": "yajñāt", "lemma": "yajña", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यज्ञात्" }, { "surface_form": "bhavati", "lemma": "√bhū", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "पर्जन्यः अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति च शास्त्रेण अवगम्यते अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते। आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः।। (मन", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "तद्व्यापाद्यं कर्मविधये", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] } ], "theme_lists": [], "surface_devanagari": "भवति" }, { "surface_form": "parjanyaḥ", "lemma": "parjanya", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पर्जन्यः" }, { "surface_form": "yajñaḥ", "lemma": "yajña", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "अपूर्वम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "च द्रव्यार्जनादिकर्तृपुरुषव्यापाररूप कर्मसमुद्भवः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "पर्जन्यत्वात्तत्कारणमुच्यते", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "कर्मसमुद्भवः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "यज्ञः" }, { "surface_form": "karma", "lemma": "karman", "grammar": "compound (compound member)", "senses_attested_in_panel": [ { "sense": "कर्तव्यमित्याह अन्नादिति त्रिभिः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "कर्तव्यमपि तु जगच्चक्रप्रवृत्तिहेतुत्वादपीत्याह अन्नादित्यादित्रिभिः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कर्म" }, { "surface_form": "samudbhavaḥ", "lemma": "samudbhava", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "यस्य यज्ञस्य अपूर्वस्य स यज्ञः कर्मसमुद्भवः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "समुद्भवः" } ], "intertextual_panel": [ { "verse": "3.15", "type": "next-verse continuation", "score": 1.0145, "feature_breakdown": { "cosine": 0.8645, "theme_graph": 12.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.5774, "stem_prefix": 3.0 } }, { "verse": "3.12", "type": "thematic-cluster continuation", "score": 0.8889, "feature_breakdown": { "cosine": 0.8589, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.2208, "stem_prefix": 2.0 } }, { "verse": "4.25", "type": "cross-chapter thematic parallel", "score": 0.8882, "feature_breakdown": { "cosine": 0.8682, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.5984, "stem_prefix": 1.0 } }, { "verse": "4.12", "type": "shared-vocabulary echo", "score": 0.887, "feature_breakdown": { "cosine": 0.857, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.2596, "stem_prefix": 3.0 } }, { "verse": "17.4", "type": "semantic neighbor", "score": 0.8851, "feature_breakdown": { "cosine": 0.8551, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.2208, "stem_prefix": 3.0 } }, { "verse": "8.3", "type": "cross-chapter thematic parallel", "score": 0.8844, "feature_breakdown": { "cosine": 0.8544, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.6612, "stem_prefix": 2.0 } }, { "verse": "16.17", "type": "semantic neighbor", "score": 0.8806, "feature_breakdown": { "cosine": 0.8506, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.2208, "stem_prefix": 3.0 } }, { "verse": "5.29", "type": "semantic neighbor", "score": 0.8799, "feature_breakdown": { "cosine": 0.8599, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.2208, "stem_prefix": 2.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_3.14", "anandgiri_3.14" ], "score": 0.5, "english_rendering": "Living beings arise from food digested into blood and seed; food itself arises from rain (parjanya); rain arises from yajna — for, as Śaṅkara cites Manu, the oblation cast into fire duly reaches the sun, from the sun comes rain, from rain food, and from food progeny. That yajna is not the outward rite alone but the apurva (unseen potency) generated by the combined action (karma) of priest and sacrificer. The verse thus establishes a cosmological chain whose final link is human action — showing karma as the world-wheel's axle, not its goal, so that the wise man performs it without grasping and prepares thereby for jnana.", "divergence_note": "Śaṅkara explicitly: 'yajnah apurvam ... karmsamudbhavah' — the yajna intended here is the apurva born of the purposive action of rtvij and yajamana, not the visible fire alone." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.14", "vedantadeshika_3.14" ], "score": 0.5, "english_rendering": "That beings live by food, food by rain, and rain by yajna is, Rāmānuja notes, self-evident to every observer — a publicly verifiable fact (sarvalokasaksikam). What scripture adds is the mechanism: the oblation duly reaches the sun, rain follows, then food, then progeny (Manu 3.76). The yajna that moves this chain is constituted by the purposive human activity of acquiring materials and performing worship — karma in the full sense of body, speech, and will directed toward Bhagavan. For Rāmānuja, this kainkarya-chain is not a cosmic abstraction but the concrete structure of devotional life: every act of nourishment, every rainfall, is Bhagavan's body responding to loving service.", "divergence_note": "Rāmānuja: 'yajnas ca dravyarjanadi-kartrpurusa-vyapararupakarmsamudbhavah' — yajna arises from the purposive activity of the person who acquires materials and performs the rite." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.14", "jayatirtha_3.14" ], "score": 0.5, "english_rendering": "Madhva drives a precise ontological wedge: parjanya here is not mere meteorological rain but the presiding deity Parjanya, the regent of clouds, who is a dependent, eternally distinct jiva-deity. This deity arises by virtue of yajna — meaning that the yajna properly directed to Hari, mediated through the devata Parjanya, produces rain through a real causal chain overseen by Vishnu. Madhva warns that invoking this verse to establish mere cycle-sameness (samyamatra) without recognising the hierarchy of devatas would be a category error; each link in the chain is a distinct real entity under Hari's superintendence, not a monistic flow. Yajna is defined precisely as the relinquishment of a material object in honour of a deity (devatam uddiśya dravyaparityagah), distinct from other action (karma = itara-kriya).", "divergence_note": "Madhva: 'megha-cakrabhimani parjanyah ... yajnad bhavati' — Parjanya is the presiding intelligence of the cloud-cycle; his arising from yajna is real, not metaphorical." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.14" ], "score": 0.5, "english_rendering": "Vallabha's gloss is terse — 'utpatti-sistatena tatrapitadavasyakatam darsayati dvabhyam annaditi' — pointing that the verse demonstrates necessity (avasyakata) within created existence. For Puṣṭi-mārga, creation is Krishna's spontaneous delight (lila); the food-rain-yajna cycle is the visible face of prasada, the grace by which Krishna sustains his world. Action is not merely cosmological duty but participation in the Lord's own playful self-giving; to perform yajna is to enter the current of lila rather than resist it. The brevity of Vallabha's commentary itself signals that the metaphysical chain is a given — the deeper teaching is the devotional stance one brings to it.", "divergence_note": "Vallabha: 'utpattiśiṣṭatena tatrāpi tadāvaśyakatāṃ darśayati' — the verse shows the necessity of action even within the domain of generated existence." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.14" ], "score": 0.5, "english_rendering": "Śrīdhara frames the verse as establishing why karma is obligatory through the world-wheel argument (jagac-cakra-pravrtti-hetutvad api karma kartavyam). He traces the chain plainly: beings arise from food transformed into shukra and sonita (seed and blood); food arises from rainfall; rainfall from yajna; and yajna is accomplished through the proper purposive activity (yajamana-adi-vyapara) of sacrificer and priest. The Manu citation clinches the rain-from-oblation link. Śrīdhara's voice is balanced and encyclopedic — the devotional inflection enters through the implicit claim that sustaining the world-wheel is itself a form of worship, since the Lord is the wheel's inner mover.", "divergence_note": "Śrīdhara: 'jagaccakrapravrttihetu tvadapi karma kartavyam ... karmanā yajamanadivyaparanā samyannispadyate ityarthah' — yajna is properly accomplished through the complete purposive action of the sacrificer." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.14" ], "score": 0.5, "english_rendering": "Madhusūdana explicitly states that the verse adds a second reason for performing karma beyond Prajapati's command: the world-wheel itself (jagac-cakra-pravrtti-hetu). He glosses food becoming retah and lohita (seed and blood) as perceptually verifiable; the rain-from-yajna link requires scripture, specifically the agnihotra chain from the Mahabharata's Janakayanajnavalkya dialogue (the six questions, shatprasna) as well as Manu. The yajna is the sukshma (subtle) dharma called apurva, produced by the combined activity of rtvij and yajamana. Madhusūdana then fuses: this very cosmological necessity is held in place by Krishna's loving sovereignty, so performing karma in awareness of that sovereignty is simultaneously jnana-preparation and bhakti-expression — the two marga converge at the act itself.", "divergence_note": "Madhusūdana: 'yajnasya hi apurvasya vihitam karma karanam' and citation of the Janaka-Yajnavalkya shatprasna as the scriptural basis for the agnihotra-to-rain causal link." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "पर्जन्यादन्नसम्भवः", "role": "supporting", "other_verses_in_list": [ "3.15" ] }, { "list": "ब्रह्म", "role": "supporting", "other_verses_in_list": [ "1.1", "2.72", "3.15", "4.21", "4.24", "4.25", "4.31", "4.32", "5.6", "5.10", "5.19", "5.20", "5.21", "5.24", "5.25", "5.26", "6.14", "6.27", "6.28", "6.38", "6.44", "7.29", "8.1", "8.3", "8.11", "8.13", "8.16", "8.17", "8.24", "10.12", "11.15", "11.37", "13.4", "13.12", "13.30", "14.3", "14.4", "14.26", "14.27", "17.14", "17.23", "17.24", "18.42", "18.50", "18.53", "18.54" ] }, { "list": "ब्रह्माक्षरसमुद्भवम्", "role": "supporting", "other_verses_in_list": [ "3.15" ] }, { "list": "यज्ञः", "role": "supporting", "other_verses_in_list": [ "4.33", "8.2", "9.16", "16.1" ] }, { "list": "शङ्का", "role": "supporting", "other_verses_in_list": [ "3.12" ] }, { "list": "सर्वगत", "role": "supporting", "other_verses_in_list": [ "3.15" ] } ], "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": [ "bhavanti: bhū -> √bhū", "bhavati: bhū -> √bhū" ] } ] }, "so_what_questions": [ "If the food-rain-yajna-karma chain is cosmologically real, does opting out of yajna (in any form — ritual, professional, relational) actually degrade the conditions that sustain life, or is that a pre-modern cosmology that modern readers must translate?", "Śaṅkara inserts apurva (an invisible potency) between the visible act and the cosmic effect; Madhva inserts a real presiding deity (Parjanya-devata); Vallabha inserts lila-grace. What is at stake in choosing which invisible link you posit?", "Madhva defines yajna precisely as 'relinquishment of a material object directed toward a deity,' and sharply distinguishes it from all other action (karma = itara-kriya). Does this precision enlarge or restrict the scope of what counts as sacrifice in daily life?", "Rāmānuja calls the food-beings-rain link 'self-evident to every observer' (sarvalokasaksikam) — observable fact — while the yajna-to-rain link requires scripture. What does it mean to build a cosmological argument on a hybrid of empirical and revealed premises?", "All six commentators cite the same Manu verse (3.76) as their cosmological warrant. How does a single source produce six divergent theologies — and what does that tell us about the role of framing versus evidence in doctrinal reasoning?", "If yajna is 'karma-samudbhava' (born of action), and action is itself born of Brahman (next verse), is the cycle ultimately self-grounding or does it require a first mover — and how does each school answer this without infinite regress?", "Madhusūdana uniquely cites the Janaka-Yajnavalkya dialogue as the deeper scriptural basis for why agnihotra causes rain. What does invoking an Upanishadic conversation (a dialogue between teacher and student) as cosmological evidence reveal about how this tradition handles the boundary between metaphysics and natural science?" ], "everyday_applications": { "advaita": "Treat every professional or household contribution as the apurva of your role — the invisible potency your action deposits into the shared system — without tracking returns. When you cook a meal, run a meeting, or pay taxes, the effect is real even when untraceable; your task is to act with full competence and zero proprietorship. Jnana begins when you see the chain clearly and then release your grip on your link in it.", "viśiṣṭādvaita": "Before eating, pause to locate your meal in the full chain: soil, rain, farmer, cook, digestion, body. Each link is Bhagavan's body serving Bhagavan's body. This is not sentiment — it is Rāmānuja's cosmology made visceral. Let this awareness convert routine acts of nourishment and work into kainkarya (loving service), performed not as duty-discharge but as participation in the Lord's own self-sustaining delight.", "dvaita": "Identify the real presiding intelligence behind each system you work within — the 'Parjanya-devata' of your organisation, your supply chain, your community — and direct your contribution toward that responsible agency, not toward abstract outcomes. Madhva's point is that the chain works because each link is a real, distinct, accountable entity. Take your own accountability as that entity seriously: relinquish the output (dravya-parityaga) without blurring who you are or whom you serve.", "śuddhādvaita": "When a creative project, a day's work, or a meal comes together well, resist claiming it as your production. Vallabha's reading says the chain is Krishna's lila, sustained by prasada. Receive the outcome as gift, offer the effort as play. This is not passivity — Vallabha's 'avasyakata' (necessity) is real — but the emotional register shifts from striving to gratitude, and that shift is itself the spiritual practice.", "bhakti": "Map your daily responsibilities onto the world-wheel argument: what does your work actually sustain? Śrīdhara's frame is ecological before it is theological — the chain from food to life to rain to yajna to action is a real interdependence. Accepting your place in that web — as parent, professional, citizen — and executing it with the completeness Śrīdhara requires (samyan-nispadyate, 'properly accomplished') is the minimum devotional act the verse demands.", "advaita-bhakti": "Use the cosmological argument as a meditation anchor: before starting any significant work, consciously locate it in the jagac-cakra (world-wheel). Then, mid-action, let the awareness of Krishna's sovereignty dissolve the weight of personal outcome. Madhusūdana's synthesis means you can hold both moves simultaneously — rigorous competence at your link in the chain (the jnana-discipline of seeing the chain clearly) and devotional release of the result (bhakti's gift). The two are not sequential stages but concurrent textures of the same act." }, "primary_meaning": "Living beings arise from food, food arises from rain, rain arises from ritual offering, and ritual offering arises from action." }