{ "verse_id": "3.29", "mūla": { "devanāgarī": "प्रकृतेर् गुण-संमूढाः सज्जन्ते गुण-कर्मसु | तान् अकृत्स्न-विदो मन्दान् कृत्स्नविन् न विचालयेत्", "iast": "prakṛter guṇa-saṃmūḍhāḥ sajjante guṇa-karmasu | tān akṛtsna-vido mandān kṛtsnavin na vicālayet", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 29", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "prakṛteḥ", "lemma": "prakṛti", "grammar": "genitive feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रकृतेः" }, { "surface_form": "guṇa", "lemma": "guṇa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गुण" }, { "surface_form": "saṃmūḍhāḥ", "lemma": "sam-√muh", "grammar": "nominative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "गुणकर्मसु क्रियासु", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "सन्तो गुणेष्विन्द्रियेषु तत्कर्मसु", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "संमूढाः" }, { "surface_form": "sajjante", "lemma": "√sañj", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "गुणानां कर्मसु गुणकर्मसु वयं कर्म कुर्मः फलाय इति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "न तद्विविक्तात्मस्वरूपे अतः ते ज्ञानयोगाय न प्रभवन्ति इति कर्मयोगे", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "गुणकर्मस्विति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "वयं कुर्म इति तानकृत्स्नविदो मन्दमतीन्कृत्स्नवित्सर्वज्ञो न विचालयेत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "सक्तिं वयं कर्म कुर्मस्तत्फलायेति दृढतरामात्मीयबुद्धिं कुर्वन्ति ये तान् कर्मसङ्गिनोरकृत्स्नविदोऽनात्माभिमानिनो मन्दानश", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सज्जन्ते" }, { "surface_form": "guṇa", "lemma": "guṇa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गुण" }, { "surface_form": "karmasu", "lemma": "karman", "grammar": "locative neuter plural noun", "senses_attested_in_panel": [ { "sense": "गुणकर्मसु वयं कर्म कुर्मः फलाय इति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "चशब्दाद्या इन्द्रियाद्याश्च सत्त्वाद्याश्च शुभानि च", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "व्यापारेषु सज्जन्ते सक्तिं वयं कर्म कुर्मस्तत्फलायेति दृढतरामात्मीयबुद्धिं कुर्वन्ति ये तान् कर्मसङ्गिनोरकृत्स्नविदोऽना", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कर्मसु" }, { "surface_form": "tān", "lemma": "tad", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तान्" }, { "surface_form": "akṛtsna", "lemma": "akṛtsna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अकृत्स्न" }, { "surface_form": "vidaḥ", "lemma": "vid", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विदः" }, { "surface_form": "mandān", "lemma": "manda", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "मन्दप्रज्ञान् कृत्स्नवित् आत्मवित् स्वयं न विचालयेत् बुद्धिभेदकरणमेव चालनं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अकृत्स्नविदः कृत्स्नवित् स्वयं ज्ञानयोगावस्थानेन न विचालयेत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "मन्दान्" }, { "surface_form": "kṛtsna", "lemma": "kṛtsna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कृत्स्न" }, { "surface_form": "vid", "lemma": "vid", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विद्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "vicālayet", "lemma": "vi-√cālay", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "बुद्धिभेदकरणमेव चालनं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। ते किल मन्दाः श्रेष्ठजनाचारानुवर्तिनः कर्मयोगाद् उत्थितम् एनं दृष्ट्वा कर्मयोगात् प्रचलितमनसो भवेयुः। अतः श्रेष्ठः स्व", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "। कर्मश्रद्धातो न प्रच्यावयोदित्यर्थः। ये त्वमन्दाः शुद्धान्तःकरणास्ते स्वयमेव विवेकोदयेन विचलन्ति ज्ञानाधिकारं प्राप्ता", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "विचालयेत्" } ], "intertextual_panel": [ { "verse": "3.28", "type": "next-verse continuation", "score": 0.9243, "feature_breakdown": { "cosine": 0.8643, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.1186, "stem_prefix": 6.0 } }, { "verse": "3.26", "type": "thematic-cluster continuation", "score": 0.923, "feature_breakdown": { "cosine": 0.843, "theme_graph": 4.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8872, "stem_prefix": 4.0 } }, { "verse": "3.27", "type": "near-cluster echo", "score": 0.9158, "feature_breakdown": { "cosine": 0.8552, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0533, "lemma_overlap": 10.2682, "stem_prefix": 5.0 } }, { "verse": "13.23", "type": "lemma-family resonance", "score": 0.907, "feature_breakdown": { "cosine": 0.8479, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0457, "lemma_overlap": 11.9443, "stem_prefix": 5.0 } }, { "verse": "3.25", "type": "thematic-cluster continuation", "score": 0.8987, "feature_breakdown": { "cosine": 0.8287, "theme_graph": 4.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.7024, "stem_prefix": 3.0 } }, { "verse": "3.5", "type": "lemma-family resonance", "score": 0.8981, "feature_breakdown": { "cosine": 0.849, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0457, "lemma_overlap": 10.3195, "stem_prefix": 4.0 } }, { "verse": "13.19", "type": "lemma-family resonance", "score": 0.8969, "feature_breakdown": { "cosine": 0.8478, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0457, "lemma_overlap": 10.3132, "stem_prefix": 4.0 } }, { "verse": "18.2", "type": "shared-vocabulary echo", "score": 0.892, "feature_breakdown": { "cosine": 0.842, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.7024, "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_3.29", "anandgiri_3.29" ], "score": 0.5, "english_rendering": "Those wholly deluded by the three constituents (guṇa-s) of prakṛti cling to actions born of those same guṇa-s, believing 'we act for fruit.' Śaṅkara insists these are akṛtsna-vid-s (partial-knowers) who see only the surface of karma-phala and lack the discernment of the ātman. The kṛtsna-vit (knower-of-the-whole) must not fracture their conviction — disrupting their karma-niṣṭhā (commitment to action) before readiness for jñāna only produces confusion, not liberation." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.29", "vedantadeshika_3.29" ], "score": 0.5, "english_rendering": "Those entangled in prakṛti's guṇa-s cannot yet perceive the ātman in its true distinctness, so karma-yoga (disciplined action as service) remains their proper path — jñāna-yoga is simply not accessible to them. Rāmānuja argues the kṛtsna-vit should himself remain visibly engaged in karma-yoga, demonstrating by example that action is itself a complete means to ātma-darśana (self-seeing), so that the akṛtsna-vid-s follow suit rather than being uprooted. The wise person's continued practice is not a concession but a proof: karma-yoga is not inferior, it is independently sufficient for reaching the Lord." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.29", "jayatirtha_3.29" ], "score": 0.5, "english_rendering": "The deluded are confused about the indriya-s (sense-organs) and their objects — misidentifying the instruments of action with the self. Madhva clarifies that the guṇa-s here include sensory faculties (indriya-ādi), sense-objects (viṣaya), and the three-fold sattva-ādi qualities, each binding the jīva to false ownership of action. The one who knows Hari's absolute independence must not shake those bound by these layers, for their karma, however entangled, is still Hari-worship in embryo." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.29" ], "score": 0.5, "english_rendering": "Vallabha reads this verse as the Lord solidifying the earlier injunction 'do not fracture the intellect of others' (BG 3.26): the deluded are embedded in Kṛṣṇa's own playful dispensation (līlā-prasāda), and disturbance of their engagement is disturbance of the divine play itself. The Puṣṭi-mārga accepts that most souls move through the guṇa-s by Bhagavān's grace alone, not by their own effort; the wise person's silence before them is a form of reverence toward that grace." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.29" ], "score": 0.5, "english_rendering": "Śrīdhara frames the verse as the summation of the preceding teaching: those bewildered by sattva, rajas, and tamas cling to indriya-s and their functions, declaring 'we are the doers.' The sarvajña (all-knowing one) — here understood as the devotee who sees both the real and unreal — must not dislodge these manda-mati-s (dull-minded ones) from their karma, since destabilisation without readiness produces neither knowledge nor devotion." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.29" ], "score": 0.5, "english_rendering": "Madhusūdana synthesises: māyā's guṇa-s produce a complete mis-identification — the deluded take body, senses, and antaḥkaraṇa (inner instrument) as the self and act for their fruit. The kṛtsna-vit is the pūrṇa-ātma-vit (knower of the complete non-dual self); he must not shake the karma-śraddhā (faith in action) of the impure-minded, for without that śraddhā they have no bridge at all. Those with śuddha-antaḥkaraṇa (pure inner instrument) will depart from karma naturally when discrimination dawns — no external dislodging is needed." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "जोषयेत्", "role": "supporting", "other_verses_in_list": [ "3.25", "3.26" ] } ], "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": [ "saṃmūḍhāḥ: sammuh -> sam-√muh", "sajjante: sañj -> √sañj", "vicālayet: vicālay -> vi-√cālay" ] } ] }, "so_what_questions": [ "If even a fully realised person must continue acting outwardly — and must stay silent about that non-duality — what is the difference between the wise person's action and the deluded person's action from the outside?", "The verse protects the akṛtsna-vid from intellectual disruption, but who determines readiness? What does 'kṛtsna-vit' actually perceive in the other that signals 'not yet'?", "Rāmānuja argues karma-yoga is a complete, independent path — not merely preparatory to jñāna-yoga. Does this verse settle or reopen the karma-vs-jñāna priority debate?", "Madhusūdana says the pure-minded leave karma naturally when discrimination arises. Does this imply karma-yoga is self-terminating for sufficiently developed practitioners, needing no external instruction?", "Madhva's gloss foregrounds indriya-abhimāna (identification with the sense-organs) as the root of guṇa-entanglement. Is this a more tractable diagnosis than 'māyā' — and does it point to a more specific practice?", "The verse uses the word 'manda' (dull, slow) for those bound by guṇa-s. All six schools soften this to 'not yet ready.' Is that softening exegetically justified, or are there real stakes in calling the condition 'dullness'?", "Vallabha reads non-interference as honouring divine grace already at work. Does this risk becoming quietism — a license to never challenge another's harmful attachment?" ], "everyday_applications": { "advaita": "When a colleague is fully absorbed in results-driven work and identifies completely with their output, a practitioner steeped in Śaṅkara's reading does not lecture them on non-doership. Instead, she continues her own work without attachment, letting the contrast speak silently. The teaching happens through embodied demonstration, not conceptual argument that would only fracture trust without producing insight.", "viśiṣṭādvaita": "A manager who understands Rāmānuja's reading stays in the team's ordinary workflow rather than withdrawing into visible contemplation. He demonstrates that careful, service-oriented work is itself the complete path — not a stepping stone to something more elevated — and by remaining present and engaged he keeps the team's karma-niṣṭhā intact rather than undermining it with premature talk of detachment.", "dvaita": "Madhva's indriya-abhimāna diagnosis points to a specific habit: a practitioner notices when she is confusing a craving with 'what I want,' recognising the craving as the indriya's report, not the jīva's nature. She does not try to argue others out of their cravings — Hari's sovereignty operates through those entanglements too — but she herself keeps distinguishing the instrument from the person using it.", "śuddhādvaita": "In the Puṣṭi frame, a parent watching a teenager absorbed in competitive achievement does not intervene to explain the futility of fame. That absorption is Kṛṣṇa's current dispensation for that soul. The parent's role is to remain warm, available, and unmoved — neither feeding the hunger nor triggering a crisis of meaning the teenager is not equipped to metabolise.", "bhakti": "Śrīdhara's upasaṃhāra framing suggests this is the closing principle of an entire block of teaching: in a learning community, a senior practitioner concludes a session not by delivering the highest view to everyone uniformly, but by ensuring each person leaves with their own practice intact — not disrupted, not inflated. The teaching withheld is also teaching.", "advaita-bhakti": "Madhusūdana's principle — that the pure-minded depart from guṇa-entanglement naturally when viveka (discrimination) matures — suggests that the most useful intervention in another's spiritual development is creating conditions for antaḥkaraṇa-śuddhi (purification of the inner instrument): honest environment, genuine relationship, consistent example. Arguing for non-attachment to someone whose antaḥkaraṇa is not yet clear is like pouring water into a cracked vessel." }, "primary_meaning": "People deluded by nature's qualities cling to the actions those qualities produce, and the one who sees the whole should not unsettle them, for they are not yet ready to know more." }