{
  "verse_id": "3.15",
  "mūla": {
    "devanāgarī": "कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षर-समुद्भवम् | तस्मात् सर्व-गतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्",
    "iast": "karma brahmodbhavaṃ viddhi brahmākṣara-samudbhavam | tasmāt sarva-gataṃ brahma nityaṃ yajñe pratiṣṭhitam",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 15",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ब्रह्मोद्भवं ब्रह्म वेदः सः उद्भवः कारणं प्रकाशको यस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
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        },
        {
          "sense": "ब्रह्मोद्भवम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "ब्रह्मणो जायते एष ह्येव (एनं) साधु कर्म कारयति कौ.उ.3",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
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        },
        {
          "sense": "ब्रह्मोद्भवमिति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "वेदः सः उद्भवः कारणं प्रकाशको यस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
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        },
        {
          "sense": "वेदः प्रजापतिर्वा तस्यापि ब्रह्मतया निरूपणं ब्रह्मवादानुरोधात्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "वेदस्तस्मात्प्रवृत्तं जानीहि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "वेदः स एवोद्भवः प्रमाणं यस्य तत्तथा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "udbhavam",
      "lemma": "udbhava",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उद्भवम्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "विजानीहि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "ब्रह्म वेदस्तस्मात्प्रवृत्तं जानीहि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "वेदः सः उद्भवः कारणं प्रकाशको यस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
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        },
        {
          "sense": "वेदः प्रजापतिर्वा तस्यापि ब्रह्मतया निरूपणं ब्रह्मवादानुरोधात्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "वेदस्तस्मात्प्रवृत्तं जानीहि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "वेदः स एवोद्भवः प्रमाणं यस्य तत्तथा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
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    {
      "surface_form": "akṣara",
      "lemma": "akṣara",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अक्षर"
    },
    {
      "surface_form": "samudbhavam",
      "lemma": "samudbhava",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समुद्भवम्"
    },
    {
      "surface_form": "tasmāt",
      "lemma": "tasmāt",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तस्मात्"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "gatam",
      "lemma": "√gam",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गतम्"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "वेदः सः उद्भवः कारणं प्रकाशको यस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "वेदः प्रजापतिर्वा तस्यापि ब्रह्मतया निरूपणं ब्रह्मवादानुरोधात्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "वेदस्तस्मात्प्रवृत्तं जानीहि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "वेदः स एवोद्भवः प्रमाणं यस्य तत्तथा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "nityam",
      "lemma": "nityam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नित्यम्"
    },
    {
      "surface_form": "yajñe",
      "lemma": "yajña",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रतिष्ठितम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
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        },
        {
          "sense": "प्रतिष्ठितम् यज्ञमूलम् इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
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        },
        {
          "sense": "प्रतिष्ठितम्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "प्रतिष्ठितमिति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "प्रतिष्ठितम्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "धर्माख्येऽतीन्द्रिये प्रतिष्ठितं तात्पर्येण",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यज्ञे"
    },
    {
      "surface_form": "pratiṣṭhitam",
      "lemma": "prati-√ṣṭhā",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [
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          "sense": "यज्ञमूलम् इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        {
          "sense": "। एतच्च निबन्धे सुबोधिन्यां च विस्तृतम्।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "। यज्ञेनोपायभूतेन प्राप्यत इति यज्ञे प्रतिष्ठितमुच्यते। उद्यमस्था सदा लक्ष्मीरितिवत्। यद्वा यस्माज्जगच्चक्रमूलं कर्मं तस",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
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      "theme_lists": [],
      "surface_devanagari": "प्रतिष्ठितम्"
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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_3.15",
        "anandgiri_3.15"
      ],
      "score": 0.5,
      "english_rendering": "Karma (ritual action) arises from brahma, where brahma here means the Veda — and that Veda itself arises from the akṣara (the imperishable Paramātman), breathed forth as a man breathes without volition. Because the all-illumining Veda pervades all objects of knowledge, it is called sarva-gata (all-pervading); and because its primary intent is the yajña-vidhi (injunction for sacrifice), it is permanently established in yajña. The chain is: akṣara → Veda → karma — not a cosmological emanation but an epistemological authority-chain grounding every act in the apauruṣeya (authorless) word.",
      "divergence_note": "ब्रह्म वेदः … अक्षरं ब्रह्म परमात्मा … पुरुषनिःश्वासवत् समुद्भूतम्"
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    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
        "ramanuja_3.15",
        "vedantadeshika_3.15"
      ],
      "score": 0.5,
      "english_rendering": "The karma spoken of here is action performed through the body — and that body is itself a transformation of brahma understood as Prakṛti (primordial matter), as confirmed by Gītā 14.3 ('mama yonir mahad brahma'). That Prakṛti-body arises from akṣara, the jīvātman (individual self), nourished by food and drink, which animates it for action. The all-pervasive brahma (Prakṛti-body) belonging to every adhikārin (qualified agent) is therefore eternally grounded in yajña — yajña is its very foundation and purpose.",
      "divergence_note": "ब्रह्मशब्देन प्रकृतिः निर्दिष्टा … अक्षरशब्दनिर्दिष्टो जीवात्मा … शरीरम् अक्षरसमुद्भवम्"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.15",
        "jayatirtha_3.15"
      ],
      "score": 0.5,
      "english_rendering": "Karma arises from brahma because it is Brahman (Hari) himself who impels the jīva to virtuous action — as Kauṣītakī Upaniṣad 3.9 confirms ('eṣa hy enam sādhu karma kārayati'). Akṣara here refers to the eternal phonemic units of the Veda — the eternal, uncreated letters through which the transcendent Brahman is revealed (abhivyakta), not produced. The statement 'niḥśvasita' (breathed forth) denotes effortlessness, not unconscious causation, for Brahman acts with full will. Yajña reveals Brahman, hence Brahman is established in yajña.",
      "divergence_note": "अक्षराणि प्रसिद्धानि तेभ्यो ह्यभिव्यज्यते परं ब्रह्म … अभिव्यञ्जके कर्तृवचनम्"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.15"
      ],
      "score": 0.5,
      "english_rendering": "Brahma here is the Veda or Prajāpati — and both are themselves understood through brahma-vāda (the discourse of Brahman-identity), for everything is Brahman. The akṣara is the kūṭastha (the unchanging ground), born of the Praṇava (Oṃ), or alternatively the Puruṣa himself. Since 'puruṣa eveda sarvam' (Ṛgveda 6.4.17) and 'yajño vai viṣṇuḥ' (Taittirīya Saṃhitā 1.7.4), yajña is non-different from Brahman — the sacrifice is Brahman's own body conceived by Prajāpati. Karma, born of this all-pervading Brahman, is thus Kṛṣṇa's own self-expression.",
      "divergence_note": "ब्रह्म वेदः प्रजापतिर्वा … ब्रह्मवादानुरोधात् … तदक्षरसमुद्भवं कूटस्थं प्रणवसम्भूतम् … यज्ञो वै विष्णुः"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.15"
      ],
      "score": 0.5,
      "english_rendering": "The karma of the yajamāna (sacrificer) and associated ritual agents is brahma-born — born of the Veda — and the Veda in turn arises from the akṣara (para-brahman), as the Bṛhadāraṇyaka Upaniṣad confirms: 'asya mahato bhūtasya niḥśvasitam etat yad ṛgvedo yajurvedaḥ sāmavedaḥ.' Therefore the all-pervading akṣara-brahman is said to be 'established in yajña' in the sense that it is attained through yajña as the upāya (means) — as Lakṣmī is 'always present in effort.' Alternatively, the Veda-named brahma pervades all mantras, arthavādas, and itihāsas, and is perpetually established in yajña as its ultimate tātparya (purposive meaning).",
      "divergence_note": "ब्रह्म वेदः तस्मात्प्रवृत्तम् … अक्षरात्परब्रह्मणः … यज्ञेनोपायभूतेन प्राप्यते"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.15"
      ],
      "score": 0.5,
      "english_rendering": "Karma produces apūrva (the unseen ritual potency) only when it is brahma-udbhava — born of the Veda, not pāṣaṇḍa-śāstra (heterodox texts). The Veda's unique authority derives from its being akṣara-samudbhava: it arose from the Paramātman effortlessly, like breath ('puruṣa-niḥśvāsa-nyāyena'), making it apauruṣeya (not person-authored) and therefore untainted by the defects of human composition — confusion, error, inadvertence, or intent to deceive. This all-pervading, eternal Veda is established in yajña as its tātparya (supreme import): heterodox ritual prescriptions must be abandoned; only Veda-commanded dharma is to be performed.",
      "divergence_note": "ब्रह्म वेदः … अपौरुषेयत्वेन निरस्तसमस्तदोषाशङ्कम् … पाखण्डप्रतिपादितोपधर्मपरित्यागेन"
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      "preceding_question": "",
      "following_response": ""
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        "3.31",
        "3.39",
        "4.8",
        "4.20",
        "5.3",
        "7.17",
        "8.14",
        "9.6",
        "9.14",
        "9.22",
        "9.33",
        "10.9",
        "11.52",
        "12.2",
        "13.9",
        "13.11",
        "15.5",
        "18.52"
      ]
    },
    {
      "list": "पर्जन्यादन्नसम्भवः",
      "role": "supporting",
      "other_verses_in_list": [
        "3.14"
      ]
    },
    {
      "list": "ब्रह्म",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.72",
        "3.14",
        "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": [
        "3.14"
      ]
    },
    {
      "list": "विद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.17",
        "3.32",
        "4.13",
        "4.14",
        "4.32",
        "4.34",
        "6.2",
        "7.5",
        "7.10",
        "7.12",
        "10.24",
        "10.27",
        "10.41",
        "13.2",
        "13.19",
        "13.26",
        "14.7",
        "14.8",
        "15.12",
        "17.12",
        "18.20",
        "18.21"
      ]
    },
    {
      "list": "सर्वगत",
      "role": "supporting",
      "other_verses_in_list": [
        "3.14"
      ]
    }
  ],
  "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": [
          "viddhi: vid -> √vid",
          "gatam: gam -> √gam",
          "pratiṣṭhitam: pratiṣṭhā -> prati-√ṣṭhā"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If karma (action) is born of the Veda and the Veda from the akṣara (imperishable), does an action performed outside Vedic injunction carry any moral weight at all — or does it simply dissolve without effect?",
    "Rāmānuja reads brahma as Prakṛti and akṣara as jīvātman — making the verse about embodied agency rather than scriptural authority. Which reading is more consistent with the surrounding context of BG 3.10–16?",
    "Madhva insists Brahman is only 'revealed' (abhivyakta) through eternal Vedic letters, never produced by them. What is at stake philosophically if Brahman were genuinely 'produced' by something prior to it?",
    "All schools agree yajña (sacrifice/action) is the locus where this cosmic chain terminates. Does this make yajña an end, a means, or an ontological ground — and does the answer differ by school?",
    "Madhusūdana deploys this verse against pāṣaṇḍa (heterodox) traditions. Is his polemical use of the verse a legitimate extension of the original meaning, or is it an external-vector collapse (Tilak-type) that distorts bounded polysemy?",
    "Vallabha links akṣara to the Praṇava (Oṃ). How does grounding karma in the Praṇava differ, in practical terms, from grounding it in the Veda-as-text versus Brahman-as-person?",
    "The chain 'akṣara → brahma (Veda/Prakṛti) → karma → yajña' is presented as establishing why all action must be surrendered. Does the chain work equally well in all six interpretations, or does it break down in one of them?"
  ],
  "everyday_applications": {
    "advaita": "Before undertaking any significant action, verify that it is sanctioned by an authoritative source that is not merely your own desire or social consensus. For the Advaitin, 'brahma-born' action means action grounded in śāstra (scripture/tradition) — not improvised ethics. In daily life: when facing a moral dilemma, trace the authority chain. If the justification ends at 'I feel it is right,' that is kāma-born karma, not brahma-born karma. Āsana, prāṇāyāma, or meditation practice becomes brahma-born only when it follows a paramparā (lineage), not a YouTube tutorial.",
    "viśiṣṭādvaita": "Recognize that your body itself — the instrument of every action — is Prakṛti animated by the jīvātman (individual self), which is a mode of Brahman. This means every mundane act — cooking, cleaning, working — is already yajña-shaped if offered to Bhagavān. The Viśiṣṭādvaita practitioner does not retreat from embodied life to find brahman; they treat the body's appetites (food, rest, work) as Prakṛti's yajña-fuel. The practical implication: no action is too 'low' to be sacred when the body is understood as brahma-born.",
    "dvaita": "You are not the ultimate author of your actions — Hari is the inner impeller (antaryāmin). For the Dvaitin, this verse is a daily reminder of jīva-dependence: take credit for neither your virtuous acts nor your failures in the deepest sense. The practical posture is immediate referral — before, during, and after action, acknowledge 'eṣa hi enam sādhu karma kārayati' (He alone makes me do virtuous action). This is not passivity; it is the specific humility that prevents both pride after success and despair after failure.",
    "śuddhādvaita": "Every act of worship — even the smallest domestic ritual — participates in the cosmic yajña that is Viṣṇu's own body. For the Puṣṭi-mārga devotee, lighting a lamp, preparing prasāda, or singing a pada is not symbolic action pointing to something else; it is a literal fragment of the sacrifice that constitutes Kṛṣṇa's form. The everyday application: treat domestic seva (service) as cosmologically serious. The Praṇava (Oṃ) is embedded in every utterance of Kṛṣṇa's name — chant it as if you are touching the akṣara-root of all karma.",
    "bhakti": "Śrīdhara's dual reading offers a practical principle: use yajña (selfless action, pūjā, service) as the upāya (means) toward para-brahman, just as consistent effort is the ground on which Lakṣmī abides. Do not perform ritual for its own sake alone, nor skip it in favor of 'direct' devotion — the Veda's tātparya (ultimate purpose) is established in yajña, meaning the text and the act together constitute the path. In contemporary terms: maintain a regular practice (japa, pūjā, seva) as the discipline through which the goal becomes accessible, not as a substitute for it.",
    "advaita-bhakti": "Madhusūdana's anti-pāṣaṇḍa emphasis translates into a practical discernment discipline: regularly audit the sources that authorize your behavior — teachers, communities, texts, platforms. If a practice cannot be traced to a lineage that emerges from the apauruṣeya (trans-personal) rather than from individual charisma or market demand, treat it with epistemic caution. This is not orthodoxy for its own sake; it is the Advaitin-bhakta's way of protecting the mind from being colonized by 'karma' that is merely desire dressed as dharma."
  },
  "primary_meaning": "Know that action arises from the Veda, and the Veda from the imperishable; therefore the all-pervading brahma is forever grounded in sacrifice."
}