{ "verse_id": "3.17", "mūla": { "devanāgarī": "यस् त्व् आत्म-रतिर् एव स्याद् आत्म-तृप्तश् च मानवः | आत्मन्य् एव च संतुष्टस् तस्य कार्यं न विद्यते", "iast": "yas tv ātma-ratir eva syād ātma-tṛptaś ca mānavaḥ | ātmany eva ca saṃtuṣṭas tasya kāryaṃ na vidyate", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 17", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yaḥ", "lemma": "yad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यः" }, { "surface_form": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "ātma", "lemma": "ātman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्म" }, { "surface_form": "ratiḥ", "lemma": "rati", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "रतिः" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "syāt", "lemma": "√as", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्यात्" }, { "surface_form": "ātma", "lemma": "ātman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्म" }, { "surface_form": "tṛptaḥ", "lemma": "√tṛp", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तृप्तः" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "mānavaḥ", "lemma": "mānava", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "मनुष्यः संन्यासी आत्मन्येव", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति कथं ज्ञानिनो वाचकं इत्यत आह मन्वि ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "मानवः" }, { "surface_form": "ātmani", "lemma": "ātman", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मनि" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "saṃtuṣṭaḥ", "lemma": "saṃ-√tuṣ", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संतुष्टः" }, { "surface_form": "tasya", "lemma": "tad", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [ { "sense": "कार्यं करणीयं न विद्यते नास्ति इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्मदर्शनाय कर्तव्यं न विद्यते स्वत", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "च महत्त्वं संशब्देनोक्तमतस्तत्कारणत्वं चोपपन्नमित्यर्थः", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "तस्य" }, { "surface_form": "kāryam", "lemma": "kārya", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कार्यम्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "vidyate", "lemma": "√vid", "grammar": "present indicative pass 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "नास्ति इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "स्वत एव सर्वदा दृष्टात्मस्वरूपत्वात्।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "।स्थितप्रज्ञस्यापि कार्यो देहादिर्दृश्यते। यद्वास्वधर्मो मम तुष्ट्यर्थः सा हि सर्वैरपेक्षिता इति वचनाच्च पञ्चरात्रे। अन्", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "विद्यते" } ], "intertextual_panel": [ { "verse": "6.21", "type": "lemma-family resonance", "score": 0.9226, "feature_breakdown": { "cosine": 0.8426, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.0914, "stem_prefix": 8.0 } }, { "verse": "4.9", "type": "lemma-family resonance", "score": 0.9179, "feature_breakdown": { "cosine": 0.8279, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.5302, "stem_prefix": 9.0 } }, { "verse": "3.9", "type": "cross-chapter thematic parallel", "score": 0.9156, "feature_breakdown": { "cosine": 0.8356, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.2009, "stem_prefix": 7.0 } }, { "verse": "3.7", "type": "cross-chapter thematic parallel", "score": 0.9135, "feature_breakdown": { "cosine": 0.8604, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0656, "lemma_overlap": 5.2945, "stem_prefix": 3.0 } }, { "verse": "6.1", "type": "cross-chapter thematic parallel", "score": 0.9127, "feature_breakdown": { "cosine": 0.8527, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8307, "stem_prefix": 4.0 } }, { "verse": "4.38", "type": "cross-chapter thematic parallel", "score": 0.9106, "feature_breakdown": { "cosine": 0.8406, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.4363, "stem_prefix": 6.0 } }, { "verse": "7.12", "type": "lemma-family resonance", "score": 0.9062, "feature_breakdown": { "cosine": 0.8262, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.0914, "stem_prefix": 8.0 } }, { "verse": "18.5", "type": "long-distance thematic echo", "score": 0.9035, "feature_breakdown": { "cosine": 0.8435, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.7101, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_3.17", "anandgiri_3.17" ], "score": 0.5, "english_rendering": "The one established in ātma-jñāna (self-knowledge) finds rati (delight) nowhere except in the ātman itself — not in the objects of the senses — and is tṛpta (satiated) by the ātman alone, not by food or taste or external pleasure. Such a sannyāsin who is santushta (fully content) in the ātman alone, having relinquished all thirst for external things, has no kartavya (duty to perform) whatsoever — for the very definition of remaining duty presupposes an unsatisfied want, and in the ātmavit (knower of Self) no such want remains." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.17", "vedantadeshika_3.17" ], "score": 0.5, "english_rendering": "The rare adhikārin (qualified aspirant) who stands independent of both karma-yoga and jñāna-yoga sādhanā (means of practice) is already ātmābhimukha (turned toward the self) — finding fullness in the ātman, finding neither nourishment in food and drink nor beauty in gardens and music. For such a person the ātman is itself the object of all poṣaṇa (sustenance), bhoga (enjoyment), and dhāraṇa (support) — and therefore no sādhanā for ātma-darśana (vision of the self) remains, since the ātman is perpetually self-disclosed to them." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.17", "jayatirtha_3.17" ], "score": 0.5, "english_rendering": "The one who has entered asamprajñāta-samādhi (absorption without cognitive distinction) in the Paramātman (supreme Self, Viṣṇu) alone experiences the ramana (joy born of the Lord's vision) that makes all other ālambu (supportive objects) redundant — the rati, tṛpti, and santoṣa spoken of here are not metaphors but three distinct internal states, each higher than external pleasure. This state belongs only to the jñānin in deepest absorption, not to the ordinary sthitaprajña; the mānava (human) of this verse signals one of the jñāna-dhātu (lineage of awakened understanding), and the reference is specifically to Viṣṇu-rati — for it is said, 'for one whose rati is in Viṣṇu alone, action truly does not exist.'" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.17" ], "score": 0.5, "english_rendering": "Here Kṛṣṇa distinguishes the sāṃkhya-mārgin (one on the path of discriminative knowledge) from the karma-yogin addressed in the preceding verse: the muni (sage) on the sāṃkhya path finds tṛpti (satisfaction) and tuṣṭi (contentment) in the ātman alone — marked explicitly by the aikāra (the emphatic 'eva', 'alone') — and not in anything anātma (not-self). The 'tu' (but) at the opening of the verse marks a clean categorical separation: what is true for the jñānin is not a prescription for those who still need karma as their path of fulfillment." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.17" ], "score": 0.5, "english_rendering": "Śrīdhara reads this verse as completing the frame opened at 3.4: having shown that karma-yoga purifies the antaḥkaraṇa (inner instrument) of the ajñāna (the ignorant), Kṛṣṇa now shows that the jñānin — one whose rati (delight) is in the ātman alone, who is tṛpta (satisfied) through the experience of sva-ānanda (one's own bliss), and who is therefore bhogāpekṣārahita (free from desire for any enjoyment) — has no kartavya (obligatory action) at all. The commentator's voice is restrained and philological: each compound is unpacked but no new doctrinal elaboration is added beyond what the text requires." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.17" ], "score": 0.5, "english_rendering": "Madhusūdana distinguishes three grades of inner state — rati (relishing), tṛpti (satiation), and santoṣa (contentment) — and demonstrates that the indriya-rāma (one reveling in the senses) finds these only in fragrance, food, and possessions, while the one who has gained paramātma-ānanda (the bliss of the supreme Self) no longer seeks them in objects because dvaita-darśana (perception of duality) has dissolved. The usage 'ātma-rati' in the Taittirīya citation ('ātmakriḍa ātmaratiḥ') confirms this is technical: the ātmavit (knower of Self) does not literally experience rati in the ātman as an object — rather, the absence of all dual perception means rati, tṛpti, and santoṣa are attributed upacārāt (by secondary usage), gesturing at a state that transcends the triad itself." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कार्य", "role": "supporting", "other_verses_in_list": [ "2.25", "2.28", "3.5", "3.19", "4.16", "6.1", "13.20", "16.24", "18.5", "18.9", "18.22", "18.30", "18.31" ] }, { "list": "तस्य कार्यं न विद्यते", "role": "supporting", "other_verses_in_list": [ "3.21" ] }, { "list": "स्वयं", "role": "supporting", "other_verses_in_list": [ "3.13", "3.19", "3.21", "3.26", "3.27", "3.28", "3.30", "3.31", "3.35", "4.1", "4.3", "4.38", "10.13", "12.8", "12.14", "15.4" ] } ], "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": [ "syāt: as -> √as", "tṛptaḥ: tṛp -> √tṛp", "saṃtuṣṭaḥ: saṃtuṣ -> saṃ-√tuṣ", "vidyate: vid -> √vid" ] } ] }, "so_what_questions": [ "If the jñānin has no kartavya (duty) remaining, does this verse sanction quietism — and how do Madhva's and Rāmānuja's readings resist that reading while Śaṅkara's appears to accept it?", "The three terms — ātma-rati, ātma-tṛpti, ātma-santoṣa — are they synonyms, or do Madhva and Madhusūdana treat them as a genuine ascending triad of inner states?", "Madhusūdana's claim that ātma-rati is upacārāt (figurative attribution) implies the state transcends the subject-object structure of rati itself — does this dissolve the verse's apparent positive claim, or sharpen it?", "Rāmānuja's category of the sādhanā-independent aspirant (svata-siddha) has no parallel in Śaṅkara's structure — is this a genuine Viśiṣṭādvaita contribution or a re-description of jīvanmukti under different terms?", "Madhva anchors mānava in the root √man (to know/understand), making it a marker of the epistemic category 'jñānin' rather than merely 'human being' — how does this affect the universality claim of the verse?", "Vallabha's grammatical argument (the 'tu' separates sāṃkhya-mārga from karma-mārga structurally, not just by context) — does this reading hold against Śaṅkara, who assimilates the sāṃkhya-jñānin into sannyāsa rather than keeping it as a parallel track?" ], "everyday_applications": { "advaita": "When sitting in meditation and the instruction is 'rest as awareness itself,' the Advaita reading of this verse is the warrant: one is not suppressing the desire for external things but recognizing that the one who would desire them is already the fullness sought. The practitioner who finds stillness not as effortful calm but as the ātman's natural condition has, in Śaṅkara's framing, fulfilled the verse — and can drop the burden of religious or social obligation not by negligence but by recognition.", "viśiṣṭādvaita": "The Rāmānuja reading speaks to the practitioner who has — through sustained bhakti or grace — arrived at a point where formal sādhanā feels redundant, not because they are slack but because the ātman is continually self-disclosed in daily life. In practice this looks like someone who no longer needs retreats or rituals to feel connected: the ātman's presence pervades cooking, conversation, and work equally, making all of these kainkarya (service) without effortful reframing.", "dvaita": "Madhva's reading disciplines the practitioner against premature claims of contentment: the santoṣa of this verse is available only in the depth of Viṣṇu-focused absorption, not in casual equanimity. The everyday implication is a critique of cheap contentment — the Dvaita practitioner is called to keep discriminating whether their present satisfaction is genuine Paramātman-rati or merely the absence of gross irritation, and to regard ordinary calm as a good beginning, not the destination.", "śuddhādvaita": "Vallabha's grammatical 'tu' teaches that self-knowledge and devotional action are not stages on the same path but parallel tracks suited to different adhikāris (qualified practitioners). The everyday application for the Puṣṭi-mārga devotee is liberating: one need not aspire to the detached ātma-rati of the jñānin to be on a valid path — Kṛṣṇa's 'but' explicitly carves out that this verse is about a different type of person, freeing the bhakta to remain in active, love-saturated service without self-judgment.", "bhakti": "Śrīdhara's restrained reading offers a diagnostic tool: the question is not 'have I attained ātma-rati?' but 'is my antaḥkaraṇa (inner instrument) sufficiently purified that external enjoyments no longer carry imperative force?' The practitioner uses this verse as a self-assessment: when bhoga-apekṣā (the expectation of enjoyment) quietly drops from a decision — not because it was suppressed but because it simply did not arise — that is the edge Śrīdhara is pointing at.", "advaita-bhakti": "Madhusūdana's upacāra (figurative) reading rescues contemplatives from the trap of hunting for a felt experience of 'ātman-as-object' — since technically no such experience exists in non-dual realization. In practice this means: do not evaluate your meditative depth by whether you 'feel bliss in the self'; instead, notice whether the compulsive pull of sensory alternatives has lost its gravity. The absence of dvaita-darśana (the compulsion to see a gap between self and world) is the signal, not a positive inner glow named ātma-rati." }, "primary_meaning": "One who finds joy, fullness, and contentment in the self alone has no duty left to perform." }