{ "verse_id": "3.2", "mūla": { "devanāgarī": "व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे | तद् एकं वद निश्चित्य येन श्रेयो ऽहम् आप्नुयाम्", "iast": "vyāmiśreṇeva vākyena buddhiṃ mohayasīva me | tad ekaṃ vada niścitya yena śreyo 'ham āpnuyām", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 2", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "vyāmiśreṇa", "lemma": "vyāmiśra", "grammar": "instrumental neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "व्यामिश्रेण" }, { "surface_form": "iva", "lemma": "iva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इव" }, { "surface_form": "vākyena", "lemma": "vākya", "grammar": "instrumental neuter singular noun", "senses_attested_in_panel": [ { "sense": "अहम् अनुष्ठेयरूपं निश्चित्य आत्मनः श्रेयः प्राप्नुयाम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "त्वं मे मम मन्दबुद्धेर्वाक्यतात्पर्यापरिज्ञानाद्बुद्धिमन्तःकरणं मोहयसीव भ्रान्त्या योजयसीव", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "वाक्येन" }, { "surface_form": "buddhim", "lemma": "buddhi", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बुद्धिम्" }, { "surface_form": "mohayasi", "lemma": "√mohay", "grammar": "present indicative 2nd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मोहयसि" }, { "surface_form": "iva", "lemma": "iva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इव" }, { "surface_form": "me", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मे" }, { "surface_form": "tat", "lemma": "tad", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्" }, { "surface_form": "ekam", "lemma": "eka", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एकम्" }, { "surface_form": "vada", "lemma": "√vad", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वद" }, { "surface_form": "niścitya", "lemma": "niści", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "वद ब्रूहि येन ज्ञानेन कर्मणा वा अन्यतरेण श्रेयः अहम् आप्नुयां प्राप्नुयाम् इति यदुक्तं तदपि नोपपद्यते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्मनः श्रेयः प्राप्नुयाम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "वदेति। यद्वा इदमेव श्रेयःसाधनमिति निश्चित्य येनानुष्ठितेन श्रेयो मोक्षमहमाप्नुयां प्राप्स्यामि तदेवैकं निश्चित्य वदेत्य", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "वद। येनाधिकारनिश्चयपुरःसरमुक्तेन त्वया मया चानुष्ठितेन ज्ञानेन कर्मणा वैकेन श्रेयो मोक्षमहमाप्नुयां प्राप्तुं योग्यः स्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "निश्चित्य" }, { "surface_form": "yena", "lemma": "yad", "grammar": "instrumental neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "येन" }, { "surface_form": "śreyaḥ", "lemma": "śreyas", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "श्रेयः" }, { "surface_form": "aham", "lemma": "mad", "grammar": "nominative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अहम्" }, { "surface_form": "āpnuyām", "lemma": "√āp", "grammar": "present optative 1st person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आप्नुयाम्" } ], "intertextual_panel": [ { "verse": "3.1", "type": "next-verse continuation", "score": 1.0126, "feature_breakdown": { "cosine": 0.8326, "theme_graph": 14.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.9797, "stem_prefix": 4.0 } }, { "verse": "7.17", "type": "cross-chapter thematic parallel", "score": 0.9006, "feature_breakdown": { "cosine": 0.8406, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.5243, "stem_prefix": 5.0 } }, { "verse": "3.3", "type": "next-verse continuation", "score": 0.8977, "feature_breakdown": { "cosine": 0.8277, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.2211, "stem_prefix": 4.0 } }, { "verse": "7.10", "type": "cross-chapter thematic parallel", "score": 0.8951, "feature_breakdown": { "cosine": 0.8451, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.934, "stem_prefix": 4.0 } }, { "verse": "2.7", "type": "cross-chapter thematic parallel", "score": 0.8887, "feature_breakdown": { "cosine": 0.8287, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.9518, "stem_prefix": 5.0 } }, { "verse": "5.1", "type": "cross-chapter thematic parallel", "score": 0.8879, "feature_breakdown": { "cosine": 0.8279, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.6946, "stem_prefix": 4.0 } }, { "verse": "4.33", "type": "cross-chapter thematic parallel", "score": 0.8875, "feature_breakdown": { "cosine": 0.8475, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 1.9889, "stem_prefix": 3.0 } }, { "verse": "15.20", "type": "long-distance thematic echo", "score": 0.8851, "feature_breakdown": { "cosine": 0.8351, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.9206, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_3.2", "anandgiri_3.2" ], "score": 0.5, "english_rendering": "Your teaching seems to confuse me — as if the same person were prescribed two incompatible paths, jñāna (knowledge) and karma (action), in a single breath. If you hold that one person cannot simultaneously pursue both, then declare which single path fits my eligibility (adhikāra) and capacity (buddhi-śakti). Name the one — jñāna or karma — by which I, Arjuna, may attain the highest good (śreyas).", "divergence_note": "Śaṅkara reads Arjuna's protest as a logical challenge: since jñāna-niṣṭhā and karma-niṣṭhā belong to distinct adhikāris (eligible persons), prescribing both to one person is incoherent. Arjuna's use of 'iva' (as-if) is polite — he acknowledges Kṛṣṇa cannot truly confuse, yet his own slow mind (manda-buddhi) perceives contradiction.", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.2", "vedantadeshika_3.2" ], "score": 0.5, "english_rendering": "You first praised the path of cessation of all sense-activity (indriya-vyāpāra-uparati) as the means for ātma-darśana, then commanded me to act — these are mutually opposed teachings and together they bewilder me. Speak one unambiguous word so I may determine what I must practice and thereby attain my own highest good.", "divergence_note": "Rāmānuja frames the confusion as a direct logical opposition: jñāna-niṣṭhā requires withdrawal of all senses; karma is the exact reverse. A single person cannot pursue both simultaneously. Arjuna asks for one 'uncontaminated' (amiśra) instruction.", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.2", "jayatirtha_3.2" ], "score": 0.5, "english_rendering": "Your speech — now praising *jñāna* (knowledge), now action — blurs what should remain distinct, and my *buddhi* (discerning faculty) wavers. Declare one thing with certainty, that single path by which I may attain *śreyas* (the highest good). The confusion Arjuna names is real: where *bheda* (real distinction) between the *jīva* and *Īśvara* stands firm, no blending of paths is tolerable — each *jīva*, wholly *paratantra* (eternally dependent), must receive from *svatantra* Hari a clear directive. Mixed counsel obscures that dependence and leaves the *paratantra* self without a sure footing. Speak decisively, so that this dependent self may move toward *śreyas* under Hari's unambiguous ordinance.", "divergence_note": "Madhvācārya and Jayatīrtha are silent on this verse. The reading proceeds from *pañca-bheda* and *taratamya*: Arjuna's complaint about mixed speech is sharpest where ontological distinctions are absolute — a *paratantra* *jīva* cannot afford doctrinal ambiguity, for its every act must be directed *Hari-prītyartham* (for Hari's satisfaction). The demand for one clear path (*tad ekaṃ vada niścitya*) maps onto the dvaita insistence that *jñāna* and *karma* are not rivals but are both valid only as forms of *bhakti*-subordination to Hari.", "commentator": "Madhvācārya", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.2" ], "score": 0.5, "english_rendering": "Somewhere you exalt action, somewhere you exalt its abandonment — this mixing (vyāmiśra) plants doubt where there should be certainty. Resolve it: which single path, declared without ambiguity, leads me to śreyas?", "divergence_note": "Vallabha's bhāṣya poses an objection: since Kṛṣṇa already called righteous battle the highest good for a kṣatriya (BG 2.31), why does he now seem to praise renunciation too? The oscillation between karma-praśaṃsā (praise of action) and karma-tyāga-praśaṃsā (praise of renunciation) is the source of the 'mixed' speech. Arjuna's request for ekam (one thing) is Vallabha's hook for the Puṣṭi resolution: single-pointed surrender to Kṛṣṇa's prasāda.", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.2" ], "score": 0.5, "english_rendering": "A compassionate teacher cannot truly confuse — yet your speech oscillates between praising jñāna and praising karma, making my understanding swing between both like a pendulum. Out of that compassion, declare the single path — whichever is truly the instrument of mokṣa — so that I may practice it and be free.", "divergence_note": "Śrīdhara names the two poles explicitly: 'kvacit karma-praśaṃsā, kvacic jñāna-praśaṃsā' (somewhere praise of karma, somewhere praise of jñāna). The 'iva' (as-if) in 'mohayas'iva' is critical: Kṛṣṇa, being supremely compassionate (parama-kāruṇika), cannot actually confuse — the confusion is Arjuna's own, arising from his unsteady mind wavering between two valid goods.", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.2" ], "score": 0.5, "english_rendering": "I do not see two separate teachings; I see one teaching whose two faces you cannot yet reconcile because you have not grasped the distinction of adhikāri (eligible person). Your confusion arises from your own limitation, not from any ambiguity in Kṛṣṇa's speech — still, for my sake declare which of the two niṣṭhās (dispositions) is mine, so that I may practice it and attain mokṣa.", "divergence_note": "Madhusūdana extends his commentary through BG 3.3 to explain: there is only ONE niṣṭhā (singular in the text), appearing as two due to differences in inner-instrument purity (śuddha vs aśuddha antaḥkaraṇa). The sharp-minded renunciant gets jñāna-niṣṭhā; the as-yet-impure practitioner gets karma-yoga as antaḥkaraṇa-śuddhi (purification of the inner instrument). Neither path is a standalone alternative — karma culminates in jñāna. Arjuna's 'iva' reflects his own defect (svāśaya-doṣa), not Kṛṣṇa's.", "commentator": "Madhusūdana Sarasvatī" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "जनार्दन", "role": "supporting", "other_verses_in_list": [ "1.36", "1.39", "1.44", "3.1", "10.18", "11.51" ] }, { "list": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.3", "3.26", "3.32", "3.33", "3.39", "3.40", "3.41", "4.6", "4.10", "4.19", "4.21", "4.23", "4.27", "4.28", "4.33", "4.34", "4.36", "4.37", "4.38", "4.39", "4.41", "4.42", "5.15", "5.16", "5.17", "6.8", "6.46", "7.2", "7.6", "7.15", "7.16", "7.17", "7.18", "7.19", "7.20", "9.1", "9.12", "9.15", "9.24", "10.4", "10.5", "10.11", "10.25", "10.38", "12.12", "12.13", "12.14", "13.2", "13.11", "13.17", "13.18", "13.35", "14.1", "14.2", "14.6", "14.8", "14.9", "14.11", "14.16", "14.17", "15.10", "15.15", "16.1", "16.4", "16.15", "18.18", "18.19", "18.20", "18.21", "18.42", "18.50", "18.63", "18.70", "18.72" ] }, { "list": "बुद्धि", "role": "supporting", "other_verses_in_list": [ "2.19", "2.39", "2.41", "2.44", "2.49", "2.50", "2.51", "2.52", "2.53", "2.63", "2.65", "2.66", "3.1", "3.3", "3.26", "3.40", "3.42", "4.18", "5.17", "5.20", "5.28", "6.9", "6.21", "6.43", "7.4", "7.5", "7.10", "8.7", "10.4", "10.10", "12.8", "12.14", "13.5", "15.20", "18.16", "18.17", "18.30", "18.31", "18.32", "18.37", "18.49", "18.57" ] }, { "list": "बुद्धिः", "role": "supporting", "other_verses_in_list": [ "2.44", "2.65", "3.1", "10.4", "10.5", "18.30", "18.31", "18.32", "18.49" ] }, { "list": "बुद्धियोग", "role": "supporting", "other_verses_in_list": [ "3.3", "18.57" ] }, { "list": "बुद्धिर्योगे", "role": "supporting", "other_verses_in_list": [ "3.1" ] }, { "list": "व्यामिश्रेणेव वाक्येन", "role": "supporting", "other_verses_in_list": [ "3.1" ] }, { "list": "व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे", "role": "supporting", "other_verses_in_list": [ "3.1" ] }, { "list": "समबुद्धि", "role": "supporting", "other_verses_in_list": [ "3.1", "12.4" ] } ], "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": [ "mohayasi: mohay -> √mohay", "vada: vad -> √vad", "āpnuyām: āp -> √āp" ] } ] }, "so_what_questions": [ "When a teacher gives you two apparently contradictory instructions, how do you distinguish genuine ambiguity from a teaching that requires you to first determine your own eligibility (adhikāra) before the instruction resolves?", "Śaṅkara and Madhusūdana both say Arjuna's confusion is his own, not Kṛṣṇa's — but Arjuna asks the question anyway. What does it reveal about the student's role to name confusion aloud even when the teacher is not at fault?", "All six schools agree Arjuna wants one answer, not two. Does the desire for a single prescribed path reflect clarity of purpose or a flight from complexity?", "Rāmānuja reads jñāna-niṣṭhā and karma as strictly opposed; Madhusūdana reads them as sequential stages of a single niṣṭhā. What is at stake in that disagreement for how you decide which practices belong to your life right now?", "Śrīdhara's 'pendulum' image — understanding oscillating between karma-praise and jñāna-praise — describes a state many practitioners recognize. What is the right move when you are in that pendulum: ask for one answer, sit with both, or discover that the oscillation itself is the teaching?", "Madhva left no commentary here. What does a commentator's silence on a verse communicate, and how should a student handle lacunae in their tradition's guidance?", "Arjuna says 'I' want to attain śreyas — the highest good. All schools agree on this goal but disagree on the path. How much of your confusion about practice is actually confusion about what śreyas means for you specifically?" ], "everyday_applications": { "advaita": "When facing two demanding commitments — say, deep contemplative practice and active professional work — do not try to honor both at the same quality level simultaneously. Honestly assess your current adhikāra: which mode are you actually equipped for right now? Act from that honest reading rather than performing both badly out of indecision.", "viśiṣṭādvaita": "When a mentor's guidance feels self-contradictory, the Rāmānuja move is to ask for one clear instruction rather than silently attempting to honor both and failing at both. Clarify before acting. The respect shown in asking for precision is itself a form of kainkarya (service) — it honors the teacher's meaning more than guessing does.", "dvaita": "When your path feels unclear, Dvaita's anchor is that the outcome does not depend on your cleverness in resolving the ambiguity — it depends on Hari's grace and your sincere dependence. The practical move: stop optimizing the decision and take the action that most directly expresses surrender and gratitude, even while the intellectual question remains open.", "śuddhādvaita": "Vallabha would say the mixing of praise-for-action and praise-for-renunciation in daily life resolves when you stop treating them as strategic options and start treating every action as Kṛṣṇa's līlā-prasāda flowing through you. The question 'which path is mine?' dissolves when you recognize you did not choose the path — Kṛṣṇa chose you for it.", "bhakti": "Śrīdhara's compassion note is directly applicable: when you are genuinely confused by a teacher's oscillating messages, assume benevolence first (the teacher is not trying to confuse you) and then ask with the explicit goal of being able to practice. Confusion named in a spirit of seeking practice — not debate — gets answered differently than confusion named as a complaint.", "advaita-bhakti": "Madhusūdana's two-stage insight applies directly to career and study decisions: if you are still building foundational skills and habits (aśuddha antaḥkaraṇa, in his terms), commit to the active, structured, karma-yoga track — courses, accountability, output. Do not aspire to the contemplative or 'pure insight' mode before the foundations are clean. The synthesis is sequential, not simultaneous." }, "primary_meaning": "Your words mix praise of knowledge with a command to act, and my mind cannot find its footing. Tell me clearly which one path leads to the highest good." }