{ "verse_id": "3.16", "mūla": { "devanāgarī": "एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः | अघायुर् इन्द्रियारामो मोघं पार्थ स जीवति", "iast": "evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ | aghāyur indriyārāmo moghaṃ pārtha sa jīvati", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 16", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "evam", "lemma": "evam", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एवम्" }, { "surface_form": "pravartitam", "lemma": "pra-√vartay", "grammar": "accusative neuter singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रवर्तितम्" }, { "surface_form": "cakram", "lemma": "cakra", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चक्रम्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "anuvartayati", "lemma": "anu-√vartay", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अनुवर्तयति" }, { "surface_form": "iha", "lemma": "iha", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इह" }, { "surface_form": "yaḥ", "lemma": "yad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यः" }, { "surface_form": "aghāyuḥ", "lemma": "aghāyu", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अघायुः" }, { "surface_form": "indriya", "lemma": "indriya", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इन्द्रिय" }, { "surface_form": "ārāmaḥ", "lemma": "ārāma", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आरामः" }, { "surface_form": "mogham", "lemma": "mogha", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मोघम्" }, { "surface_form": "pārtha", "lemma": "pārtha", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "स जीवति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "स जीवति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "तस्य जीवनान्मरणमेव वरम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "पार्थ" }, { "surface_form": "sa", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "jīvati", "lemma": "√jīv", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "।।तस्मात् अज्ञेन अधिकृतेन कर्तव्यमेव कर्मेति प्रकरणार्थः। प्राक् आत्मज्ञाननिष्ठायोग्यताप्राप्तेः तादर्थ्येन कर्मयोगानुष", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "।असाधनायत्तात्मदर्शनस्य मुक्तस्य एव महायज्ञादिवर्णाश्रमोचितकर्मानारम्भ इत्याह", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। हे पार्थ तस्य जीवनान्मरणमेव वरम्। जन्मान्तरे धर्मानुष्ठानसंभवादित्यर्थः। तथाच श्रुतिःअथो अयं वा आत्मा सर्वेषां भूतानां", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "जीवति" } ], "intertextual_panel": [ { "verse": "12.4", "type": "lemma-family resonance", "score": 0.8713, "feature_breakdown": { "cosine": 0.8213, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.5759, "stem_prefix": 5.0 } }, { "verse": "2.55", "type": "cross-chapter thematic parallel", "score": 0.8708, "feature_breakdown": { "cosine": 0.8208, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.7298, "stem_prefix": 4.0 } }, { "verse": "16.4", "type": "long-distance thematic echo", "score": 0.8708, "feature_breakdown": { "cosine": 0.8208, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.3918, "stem_prefix": 4.0 } }, { "verse": "4.11", "type": "cross-chapter thematic parallel", "score": 0.8696, "feature_breakdown": { "cosine": 0.8196, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.031, "stem_prefix": 4.0 } }, { "verse": "8.10", "type": "thematic-similarity", "score": 0.8691, "feature_breakdown": { "cosine": 0.8291, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.4236, "stem_prefix": 4.0 } }, { "verse": "2.42", "type": "cross-chapter thematic parallel", "score": 0.8681, "feature_breakdown": { "cosine": 0.8181, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.4602, "stem_prefix": 4.0 } }, { "verse": "4.2", "type": "thematic-similarity", "score": 0.8678, "feature_breakdown": { "cosine": 0.8278, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.4236, "stem_prefix": 4.0 } }, { "verse": "2.72", "type": "cross-chapter thematic parallel", "score": 0.8673, "feature_breakdown": { "cosine": 0.8273, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.5439, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_3.16", "anandgiri_3.16" ], "score": 0.5, "english_rendering": "The cosmic wheel set in motion by Īśvara through the sequence of Veda, sacrifice, rain, food, and beings sustains the very fabric of worldly existence — he who, though qualified for action (karmādhikāra), does not turn this wheel lives an existence dyed in sin (agha, evil). Such a one whose senses feed only on objects (indriyārāma, sense-reveler) has not yet ripened for jñāna-niṣṭhā and therefore wastes the very life that could be spent purifying the antaḥkaraṇa (inner instrument) for Self-knowledge. Until the fitness for knowledge-yoga dawns, niṣkāma-karma (desireless action) alone is the prescribed discipline; abandoning it without having attained that fitness is sheer futility.", "divergence_note": "Direct — Śaṅkara explicitly frames the verse as establishing karmādhikāra (qualification for action) for the ajñānin (non-knower of the Self), distinguishing this clearly from the path of the jñānin who has renounced all." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.16", "vedantadeshika_3.16" ], "score": 0.5, "english_rendering": "The Paramapuruṣa himself has set the wheel turning — embodied souls sustain their bodies through yajña-śiṣṭa (sacrifice-remainder food), which alone suppresses the rajasic and tamasic impulses that blind the ātman from within. One who refuses to rotate this wheel — whether qualified for karma-yoga or jñāna-yoga — becomes aghāyu (one whose very lifespan is sin-laden) and, bloated by unsanctified food and uncontrolled rajas, cannot turn inward toward the Bhagavān who indwells all beings. He becomes indriyārāma (pleasured only in sense-objects), utterly closed to ātmadarśana (vision of the self), and his life is mithyā (empty of its proper purpose).", "divergence_note": "Direct — Rāmānuja's bhāṣya specifies the two-fold reading of aghāyu: life spent initiating sin, and life that has itself become sin-ripened; he also explicitly links indriyārāma to the rajasic-tamasic thickening that blocks ātmadarśana." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.16", "jayatirtha_3.16" ], "score": 0.5, "english_rendering": "The wheel is the entire jagat-cakra (world-wheel) in which the imperishable syllables (akṣarāṇi) are manifest through beings — it is Hari's own order expressed in creation. He who does not sustain this wheel becomes the cause of its destruction, and his life (āyu) is therefore nothing but a vehicle for agha (sin); such a jīva, eternally distinct from Brahman, squanders the very dependency-relationship (pāratantrya) that is his essential nature, serving no purpose other than sin-accumulation.", "divergence_note": "Direct — Madhva's characteristically concise bhāṣya identifies the wheel with jagat-cakra where akṣarāṇi (imperishable principles) are expressed through beings; his definition of aghāyu as 'one whose lifespan has sin as its sole cause' is verbatim." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.16" ], "score": 0.5, "english_rendering": "Prajāpati's own upadeśa (instruction) set this action-cycle turning for the puruṣārtha-siddhi (fulfillment of life's purposes) of all beings — and the one who, luxuriating in his senses (indriyārāma), refuses to enter this prasāda-chain of Kṛṣṇa's unfolding līlā (divine play) simply squanders the extraordinary gift of embodied life. Vallabha reads the karma-cakra not merely as cosmic necessity but as Bhagavān's grace-structure (anuśāsana, sacred injunction); abandoning it is not liberation but ingratitude, cutting oneself off from the current of divine anugrahā (grace).", "divergence_note": "Direct — Vallabha's bhāṣya uses prajāpati-kṛta-upadeśa (instruction given by Prajāpati himself) and puruṣārtha-siddhi as the governing frame; karma-cakra is glossed as both karma-cycle and karma-anuśāsana (injunction about action)." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.16" ], "score": 0.5, "english_rendering": "The Lord himself (Parameśvara) set the wheel turning through the sequence Veda→karma→dharma→prajanya→anna→bhūtāni and back again; the one who will not sustain it sins not merely by omission but by refusing the very telos of his existence — the worship of Īśvara through action. Śrīdhara emphasizes that indriyārāma points to the one who takes delight in sense-objects alone (viṣayeṣu eva ramati) rather than in Īśvara-ārādhana (worship of the Lord), making the verse a sharp diagnostic: the test of whether one is living meaningfully is whether one's action flows toward God or terminates at the senses.", "divergence_note": "Direct — Śrīdhara's bhāṣya is free of HTML artifacts; he explicitly glosses indriyārāma as 'one who delights in sense-objects alone and not in karma as Īśvara-worship,' and agha as pāpa-rūpa (sin-formed)." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.16" ], "score": 0.5, "english_rendering": "From the eternal, pure, faultless Veda (nitya-nirdoṣa-veda) that the Parameśvara illumines flows the entire chain of dharma, rain, food, and beings — he who breaks this chain is pāpajīvana (one whose living is sin), and for such a one death would be better than life, since at least in the next birth dharma-practice might become possible again. Madhusūdana synthesizes both paths: for the ātmajñānin (knower of Self), the phrase indriyārāma is the differentiating mark that disqualifies one from Brahman-knowledge — the karmādhikārin who revels in sense-objects is not yet the brahmavidvān for whom action falls away, and therefore his abandonment of the wheel is a double failure: neither jñāna nor karma.", "divergence_note": "Direct — Madhusūdana explicitly quotes Bṛhadāraṇyaka Upaniṣad (atha o ayam vā ātmā...) to ground the cosmic-cycle claim; his statement 'tasya jīvanān maraṇam eva varam' (death is better than such living) and the indriyārāma-as-brahmavidvān-exclusion marker are both verbatim in his bhāṣya." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Pārtha", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "पार्थ", "role": "supporting", "other_verses_in_list": [ "1.25", "1.26", "1.28", "1.29", "1.30", "2.3", "2.21", "2.32", "2.39", "2.42", "2.55", "2.72", "3.22", "3.23", "4.11", "4.33", "6.40", "7.1", "7.10", "8.8", "8.14", "8.19", "8.22", "8.27", "9.13", "9.32", "10.11", "10.24", "11.5", "11.9", "12.7", "16.4", "16.5", "16.6", "17.26", "17.28", "18.6", "18.30", "18.31", "18.32", "18.33", "18.34", "18.35", "18.72", "18.74", "18.78" ] }, { "list": "मोघं पार्थ स जीवति", "role": "supporting", "other_verses_in_list": [ "3.18" ] } ], "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": [ "pravartitam: pravartay -> pra-√vartay", "anuvartayati: anuvartay -> anu-√vartay", "jīvati: jīv -> √jīv" ] } ] }, "so_what_questions": [ "If the cosmic wheel sustains all life, what exactly is the individual's minimum contribution — is any conscientious action sufficient, or is only yajña-intended action (sacrifice-oriented action) valid?", "Śaṅkara reserves wheel-participation as a preparatory discipline for the ajñānin alone — does the jñānin (Self-knower) who has dropped action also 'turn the wheel' in some subtler sense, or are they genuinely exempt?", "Rāmānuja links indriyārāma to rajasic-tamasic thickening that forecloses ātmadarśana — is the blockage mechanical (diet and sense-satiation physically suppress sattvic capacity) or moral (desire closes the will)?", "Madhva reads the wheel as expressing Hari's akṣarāṇi (imperishable principles) — what does it mean for the jīva's eternal distinctness from Brahman that refusing the wheel is described as world-destruction rather than personal sin?", "Vallabha frames the karma-cakra as Kṛṣṇa's anuśāsana (sacred injunction) within a grace-structure — can a puṣṭi-mārgin (follower of the grace-path) ever legitimately step out of the cycle through direct divine override, or is the cycle itself grace?", "Madhusūdana says death would be preferable to a life of sense-indulgence — is this a rhetorical intensification or a doctrinal claim that karmic reset (next birth) is genuinely superior to a wasted present life?", "All six schools converge on the futility of indriyārāma — what is the shared structural logic that makes sense-pleasure specifically the marker of wheel-abandonment, rather than, say, excessive contemplation or social withdrawal?" ], "everyday_applications": { "advaita": "Before you quit a demanding role citing 'spiritual growth,' ask honestly whether you have attained the inner purity (antaḥkaraṇa-śuddhi) that earns renunciation — or whether you are simply fleeing difficulty. The Śaṅkara reading insists that premature withdrawal from one's station is not liberation but agha (sin); do your work without craving its fruit, until the fitness for deeper inquiry genuinely matures.", "viśiṣṭādvaita": "Monitor what you eat and how you spend leisure time not as moralizing but as system-maintenance: Rāmānuja's bhāṣya makes a direct physiological claim — unsanctified consumption thickens rajasic-tamasic disposition and forecloses the quietness needed for inward attention. Treating meals as yajña-śiṣṭa (sanctified remainder) is a concrete daily practice, not a metaphor.", "dvaita": "Understand your professional role, family duty, and civic function as expressions of Hari's order in the world — your participation is not optional self-improvement but structural: Madhva's wheel-as-akṣarāṇi framing means your absence is not neutral, it is a small act of world-destruction. Doing your part is worship; not doing it is a claim to independence from Hari that the jīva does not actually possess.", "śuddhādvaita": "Receive every task — including tedious, repetitive, or thankless work — as prasāda (grace-gift) flowing from Kṛṣṇa's līlā rather than as burden or obligation. Vallabha's frame reorients motivation entirely: you are not grinding through karma to escape it, you are participating in Bhagavān's own unfolding delight. The indriyārāma who opts out is not resting — he is simply ungrateful.", "bhakti": "Use Śrīdhara's diagnostic in everyday decision-making: ask, 'does this action terminate at my senses, or does it point toward Īśvara?' A project pursued purely for personal pleasure or status fits the indriyārāma profile regardless of how virtuous it looks from outside. Reorienting even small daily actions — conversation, cooking, exercise — as Īśvara-ārādhana (worship through action) converts routine into the wheel-turning the verse demands.", "advaita-bhakti": "When you notice yourself stuck in a spiral of sense-gratification — binge consumption, endless distraction, hedonic treadmill — take Madhusūdana's stark claim seriously: such a life is worth less than the reset of death. This is not morbid counsel but a calibration tool: if you would not trade your current pattern for rebirth into a life of dharma-practice, something is structurally wrong. Identify one structural change — schedule, environment, relationship — that reinstates dharma-momentum." }, "primary_meaning": "Whoever will not keep this wheel turning lives in sin, Arjuna; gratifying only the senses, his life is wasted." }