{ "verse_id": "3.26", "mūla": { "devanāgarī": "न बुद्धि-भेदं जनयेद् अज्ञानां कर्म-सङ्गिनाम् | जोषयेत् सर्व-कर्माणि विद्वान् युक्तः समाचरन्", "iast": "na buddhi-bhedaṃ janayed ajñānāṃ karma-saṅginām | joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 26", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "buddhi", "lemma": "buddhi", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बुद्धि" }, { "surface_form": "bhedam", "lemma": "bheda", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भेदम्" }, { "surface_form": "janayet", "lemma": "√janay", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जनयेत्" }, { "surface_form": "ajñānām", "lemma": "ajña", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अज्ञानाम्" }, { "surface_form": "karma", "lemma": "karman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कर्म" }, { "surface_form": "saṅginām", "lemma": "saṅgin", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सङ्गिनाम्" }, { "surface_form": "joṣayet", "lemma": "√joṣay", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "कारयेत् सर्वकर्माणि विद्वान् स्वयं तदेव अविदुषां कर्म युक्तः अभियुक्तः समाचरन्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्यस्यार्थ प्रीतिं जनयेदिति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "प्रीत्या सेवयेत्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "जोषयेत्" }, { "surface_form": "sarva", "lemma": "sarva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्व" }, { "surface_form": "karmāṇi", "lemma": "karman", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कर्माणि" }, { "surface_form": "vidvān", "lemma": "vidvas", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "स्वयं तदेव अविदुषां कर्म युक्तः अभियुक्तः समाचरन्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "लोकसंग्रहं चिकीर्षुः अविद्वदधिकारिकाणि सर्वकर्माणि समाचरन् तेषां श्रद्धामुत्पाद्य जोषयेत् प्रीत्या सेवयेत्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "विद्वान्" }, { "surface_form": "yuktaḥ", "lemma": "√yuj", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "अभियुक्तः समाचरन्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कर्म एव आचरन् सर्वकर्मसु अकृत्स्नविदां प्रीतिं जनयेत्।अथ कर्मयोगम् अनुतिष्ठतो विदुषः अविदुषश्च विशेषं प्रदर्शयन् कर्मयो", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "युक्तः" }, { "surface_form": "samācaran", "lemma": "sam-√ācar", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [ { "sense": "।।अविद्वानज्ञः कथं कर्मसु सज्जते इत्याह", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। बुद्धिचालने कृते सति कर्मसु श्रद्धानिवृत्तेर्ज्ञानस्य चानुत्पत्तेस्तेषामुभयभ्रंशः स्यादिति भावः।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "तेषां श्रद्धामुत्पाद्य जोषयेत् प्रीत्या सेवयेत्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "समाचरन्" } ], "intertextual_panel": [ { "verse": "3.25", "type": "next-verse continuation", "score": 1.0286, "feature_breakdown": { "cosine": 0.8386, "theme_graph": 17.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1225, "stem_prefix": 2.0 } }, { "verse": "2.51", "type": "cross-chapter thematic parallel", "score": 0.9277, "feature_breakdown": { "cosine": 0.8577, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.1285, "stem_prefix": 5.0 } }, { "verse": "3.29", "type": "thematic-cluster continuation", "score": 0.9264, "feature_breakdown": { "cosine": 0.8464, "theme_graph": 4.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8872, "stem_prefix": 4.0 } }, { "verse": "4.18", "type": "cross-chapter thematic parallel", "score": 0.9212, "feature_breakdown": { "cosine": 0.8612, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8106, "stem_prefix": 3.0 } }, { "verse": "4.41", "type": "cross-chapter thematic parallel", "score": 0.9068, "feature_breakdown": { "cosine": 0.8568, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.5191, "stem_prefix": 3.0 } }, { "verse": "4.38", "type": "cross-chapter thematic parallel", "score": 0.9035, "feature_breakdown": { "cosine": 0.8435, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.9207, "stem_prefix": 4.0 } }, { "verse": "3.5", "type": "shared-vocabulary echo", "score": 0.9007, "feature_breakdown": { "cosine": 0.8607, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.4746, "stem_prefix": 4.0 } }, { "verse": "2.50", "type": "cross-chapter thematic parallel", "score": 0.9005, "feature_breakdown": { "cosine": 0.8505, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8106, "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_3.26", "anandgiri_3.26" ], "score": 0.5, "english_rendering": "The knower (vidvān) who has realized the non-agency of the self must not shatter the settled conviction of the unwise — those whose entire orientation is karmically bonded. Śaṅkara reads 'biddhi-bheda' (buddhi-bheda) as the violent dislodging of an agent's certainty: 'I shall do this; I shall enjoy its fruit.' Such dislodging, performed prematurely, uproots the only discipline these persons are fitted for. Therefore the knower, himself acting with full absorption (yuktaḥ), lets them take pleasure (joṣayet) in their own karma — not to affirm karma as ultimate, but because the alternative produces neither knowledge nor practice.", "divergence_note": "Śaṅkara: 'buddhibhedaṃ tāṃ na janayet na utpādayet ajñānāṃ avivekinām karmmasaṅginām' — he links buddhi-bheda explicitly to dislodging the action-fruit nexus ('mayā idaṃ kartavyam bhoktavyaṃ ca asya karmaṇaḥ phalam')." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.26", "vedantadeshika_3.26" ], "score": 0.5, "english_rendering": "Rāmānuja distinguishes two incapacities: the ajñāna who lack the purification required for jñāna-yoga, and the karma-saṅgin who by beginningless vāsanā (latent tendency) are constitutionally fitted only for karma-yoga. The wise one, knowing that karma-yoga itself is a complete path of ātma-darśana (self-vision) independent of jñāna-yoga, enacts karma — not as condescension — but as demonstration that the path the unwise walk is genuinely sufficient. Joṣayet here is generating relish (prīti) in their path: he makes them love what they already do by showing its depth.", "divergence_note": "Rāmānuja: 'karmayogāt anyathā ātmāvalokanam asti iti na buddhibhedaṃ janayet' — the wise man's model action certifies that karma-yoga leads to ātma-darśana, which alone justifies not disturbing the unwise." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.26", "jayatirtha_3.26" ], "score": 0.5, "english_rendering": "*Na buddhi-bhedaṃ janayed ajñānāṃ karma-saṅginām* — the *vidvān* (the knower, the mature devotee) must not fracture the understanding of those whose identity is bound to action. *Ajñāna* here is not mere absence of *jñāna* in the advaitic sense; it is incomplete grasp of *paratantra* (eternally dependent) existence, still being worked through at the level of karma. The *karma-saṅgin* is tethered to action; that very tether, if rightly oriented toward *Hari-sevā* (service of Hari), is not a deficiency to be severed but a stage of *bhakti* to be deepened.\n\n*Joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran* — the *vidvān*, himself *yukta* (steadily disciplined, properly engaged in *bhakti* as ontological subordination to *svatantra* (the independently real, self-sufficient) Hari), is to *joṣayet*: to cause delight in, to let ripen, all the *jīva*'s actions. He demonstrates through his own *samācaran* (full, wholesome conduct) that karma executed as worship of the *antaryāmin* is not a ladder to be discarded but the mature posture of the dependent self. The *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter) persists at every level of practice; the *vidvān*'s role is to let the *karma-saṅgin*'s actions be drawn upward within *taratamya* (graded ontological hierarchy), not dissolved into an undifferentiated whole. Disturbing their conviction breaks the very channel of *dāsya* (servanthood) through which *Hari*-grace descends.", "divergence_note": "No Madhva or Jayatīrtha bhāṣya on this verse; siddhānta applied directly from dvaita primitives: *paratantra jīva*, permanent *bheda*, *taratamya*, and *karma* as *Hari-sevā*. The advaitic reading — that the *vidvān* protects the *karma-saṅgin* from premature renunciation while himself resting in *jñāna-niṣṭhā* — is rejected; dvaita holds no such instrumental gradualism. Karma-as-worship is itself the final form for the *jīva*, not a provisional concession.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.26" ], "score": 0.5, "english_rendering": "Vallabha reads the verse as a pedagogy of grace: the wise teacher must not abruptly open the sāṅkhya distinction (saṃkhya-prakāra-bheda) to those lovingly absorbed in karma, because such rupture becomes an intellectual wound. Instead — svayaṃ kṛtvā, doing it himself — the teacher models karma as Kṛṣṇa's līlā (divine play), slowly (śanaiḥ śanaiḥ) schooling the karma-niṣṭha. Joṣayet carries the force of sevā — it is not merely approval but patient service of the student's capacity until the prasāda of deeper understanding descends.", "divergence_note": "Vallabha: 'joṣayet prīṇayet sevayec ca svayaṃ kṛtvā parisamkhyātātparyeṇa śanaiḥ śanaiḥ śikṣayet — anyathā buddhibhedaḥ.' The triad prīṇayet-sevayec-śikṣayet is distinctively Puṣṭi in register." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.26" ], "score": 0.5, "english_rendering": "Śrīdhara frames the verse as a compassionate refusal: someone might ask, out of mercy, why not simply teach jñāna to all? His answer — the karma-saṅgin, if displaced from karma by akartā-ātmā (non-doer self) teaching, falls into a double ruin: faith in karma lapses and jñāna fails to arise. The vidvān (wise one) therefore does not 'steer the intellect away from karma' (buddhicālanam na kuryāt) but instead, himself engaged (yuktaḥ) and acting (samācaran), generates the student's relish (joṣayet) for action. This is pastoral wisdom: protect the rung the student stands on.", "divergence_note": "Śrīdhara: 'buddheḥ bhedam anyathātvaṃ na janayet karmaṇaḥ sakāśāt buddhicālanam na kuryāt — karmasu śraddhānivṛtteḥ jñānasya cānutpatteḥ teṣām ubhayabhraṃśaḥ syāt.'" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.26" ], "score": 0.5, "english_rendering": "Madhusūdana sharpens the stakes with a cited verse: 'The one who tells the half-awakened (ardha-prabuddha) that everything is Brahman condemns that person to the pit of great hell.' The loka-saṃgraha (world-preservation) motive requires protecting epistemic integrity across stages. The vidvān who acts (samācaran) alongside the unwise generates śraddhā (faith) in them — not by deception, but by demonstrating that action done with the synthesis of jñāna and bhakti is already the integrated path. Buddhi-bheda would scatter the student between two worlds; steady companionship in karma integrates them.", "divergence_note": "Madhusūdana cites the ardha-prabuddha verse explicitly and links buddhi-bheda to 'ubhayabhraṣṭatva' (ruin from both sides) — a distinctive synthesis move absent in other commentators." } }, "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": "अज्ञान", "role": "supporting", "other_verses_in_list": [ "3.28", "4.42", "5.10", "5.15", "5.16", "10.11", "13.11", "14.8", "14.16", "16.4", "16.15" ] }, { "list": "अनुयायी", "role": "supporting", "other_verses_in_list": [ "3.25" ] }, { "list": "आदर्श", "role": "supporting", "other_verses_in_list": [ "3.25" ] }, { "list": "कर्मसङ्गी", "role": "supporting", "other_verses_in_list": [ "3.20" ] }, { "list": "कर्माणि", "role": "supporting", "other_verses_in_list": [ "1.1", "2.48", "3.27", "3.30", "4.14", "4.27", "4.37", "4.41", "5.10", "5.13", "5.14", "9.9", "12.6", "12.10", "13.29", "18.6", "18.41", "18.57" ] }, { "list": "कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्", "role": "supporting", "other_verses_in_list": [ "3.25" ] }, { "list": "जोषयेत्", "role": "supporting", "other_verses_in_list": [ "3.25", "3.29" ] }, { "list": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.2", "3.3", "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", "3.2", "3.3", "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": "युक्त", "role": "supporting", "other_verses_in_list": [ "1.14", "2.28", "2.39", "2.50", "2.51", "2.61", "2.64", "2.66", "3.36", "4.18", "5.6", "5.7", "5.8", "5.12", "5.21", "5.23", "5.26", "6.8", "6.14", "6.17", "6.18", "6.29", "6.47", "7.17", "7.18", "7.22", "7.30", "8.8", "8.10", "8.14", "8.27", "9.14", "9.22", "9.28", "9.34", "10.10", "12.1", "12.2", "15.14", "17.5", "17.17", "18.28", "18.51" ] }, { "list": "युक्तः", "role": "supporting", "other_verses_in_list": [ "2.28", "4.18", "5.12", "5.23", "6.14", "15.14", "18.28" ] }, { "list": "लोकसंग्रह", "role": "supporting", "other_verses_in_list": [ "3.20", "3.25" ] }, { "list": "समाचर", "role": "supporting", "other_verses_in_list": [ "3.9", "3.19", "3.23", "3.24" ] }, { "list": "समाचरन्", "role": "supporting", "other_verses_in_list": [ "3.25" ] }, { "list": "सुमिरन", "role": "supporting", "other_verses_in_list": [ "3.25" ] }, { "list": "स्वयं", "role": "supporting", "other_verses_in_list": [ "3.13", "3.17", "3.19", "3.21", "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": [ "janayet: janay -> √janay", "joṣayet: joṣay -> √joṣay", "yuktaḥ: yuj -> √yuj", "samācaran: samācar -> sam-√ācar" ] } ] }, "so_what_questions": [ "If disturbing the karma-saṅgin's conviction causes double ruin, at what point — if ever — is it right to introduce jñāna to someone clearly wedded to action?", "All six schools endorse 'not disturbing,' but they disagree about WHY: is it because karma-yoga is itself complete (Rāmānuja), a temporary rung to protect (Śaṅkara), a space for grace to work (Vallabha), or a sociological necessity (Madhusūdana)? Which diagnosis changes your pedagogy most?", "The verse gives the vidvān two duties simultaneously — not disturbing AND actively modeling (yuktaḥ samācaran). How is 'modeling action' different from 'endorsing attachment to action'?", "Madhva's absence here is structurally interesting: his framework makes all karma dependent worship of Hari, which makes 'not disturbing' almost trivially true. What does a school's silence reveal about the verse's difficulty?", "Joṣayet (to cause relish / to gladden / to serve) is the operative verb. Is causing relish in another's path an act of condescension, of genuine respect, or of strategic patience — and does the answer differ by school?", "The verse limits the wise one's action to matching what the unwise already do. Does this constitute a principle of 'meeting people where they are' — or does it set a ceiling on what public teaching can achieve?", "Vallabha introduces śanaiḥ śanaiḥ (gradually, gradually) as a gloss. If transformation must be slow, what does that imply about crash-conversion experiences — religious, therapeutic, or intellectual?" ], "everyday_applications": { "advaita": "When a colleague or student is completely absorbed in goal-driven work, do not destabilize their confidence by introducing non-attachment philosophy mid-project. Stay fully engaged (yuktaḥ) in the same work yourself. Let your own equanimity under pressure show — not your doctrine. The teaching that agency is ultimately illusory is medicine for someone who has already mastered responsible action, not a shortcut past it.", "viśiṣṭādvaita": "A manager who has internalized karma-yoga as kainkarya (service) should not pull team members into existential debate about why they work. Instead, demonstrate through consistent excellence that the work itself can be offered upward — dignified, purposeful, complete. Relish in the team's own tasks grows when the leader visibly loves the work, not when she lectures about transcending it.", "dvaita": "In Madhva's framework, every person's action is already a form of dependence on Hari — whether they know it or not. The practical corollary: honor the integrity of someone else's existing devotional or ethical discipline before proposing your own. If their karma keeps them spiritually grounded, disrupting it without offering something equal only removes a tether. Build from what is already working.", "śuddhādvaita": "Parenting and mentorship in the Puṣṭi register: a child or student learning through love of a craft should not have that love suddenly dissected into abstract principles. The teacher participates (svayaṃ kṛtvā), makes the work beautiful, and teaches the deeper layer slowly (śanaiḥ śanaiḥ) — only as the student's capacity opens. Premature abstraction breaks the joy that was the vehicle of learning.", "bhakti": "In pastoral counseling or spiritual direction: someone in active service — volunteering, caregiving, ritual observance — is not best served by being told their attachment is the problem. Destabilizing their karma-faith without offering the replacement in the same moment leaves them between two shores. Walk alongside them in service first; let the deeper question arise from within their practice.", "advaita-bhakti": "Madhusūdana's ardha-prabuddha (half-awakened) warning applies directly to public intellectual discourse: presenting non-dual or Brahman-is-all philosophy to an audience not yet anchored in ethical practice is dangerous — not because the idea is wrong, but because half-assimilation produces neither ethical stability nor genuine insight. Gauge the room; build the floor before opening the ceiling." }, "primary_meaning": "Don't unsettle the convictions of those still bound to action; the wise one, himself steadily engaged, should let them find joy in whatever they do." }