{
  "verse_id": "3.31",
  "mūla": {
    "devanāgarī": "ये मे मतम् इदं नित्यम् अनुतिष्ठन्ति मानवाः | श्रद्धावन्तो ऽनसूयन्तो मुच्यन्ते ते ऽपि कर्मभिः",
    "iast": "ye me matam idaṃ nityam anutiṣṭhanti mānavāḥ | śraddhāvanto 'nasūyanto mucyante te 'pi karmabhiḥ",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 31",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "ye",
      "lemma": "yad",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ये"
    },
    {
      "surface_form": "me",
      "lemma": "mad",
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      "theme_lists": [],
      "surface_devanagari": "मे"
    },
    {
      "surface_form": "matam",
      "lemma": "mata",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मतम्"
    },
    {
      "surface_form": "idam",
      "lemma": "idam",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इदम्"
    },
    {
      "surface_form": "nityam",
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      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "अनुतिष्ठन्ति अनुवर्तन्ते मानवाः मनुष्याः श्रद्धावन्तः श्रद्दधानाः अनसूयन्तः असूयां",
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      "surface_form": "anutiṣṭhanti",
      "lemma": "anu-√sthā",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "अनुवर्तन्ते मानवाः मनुष्याः श्रद्धावन्तः श्रद्दधानाः अनसूयन्तः असूयां",
          "school": "advaita",
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        },
        {
          "sense": "ये च अननुतिष्ठन्तः अपि अस्मिन् शास्त्रार्थे श्रद्दधाना भवन्ति ये च अश्रद्दधाना अपिएवं शास्त्रार्थो न संभवति इति न अभ्यस",
          "school": "viśiṣṭādvaita",
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        }
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      "theme_lists": [],
      "surface_devanagari": "अनुतिष्ठन्ति"
    },
    {
      "surface_form": "mānavāḥ",
      "lemma": "mānava",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "मनुष्याः श्रद्धावन्तः श्रद्दधानाः अनसूयन्तः असूयां",
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          "sense": "आत्मनिष्ठशास्त्राधिकारिणःअयम्",
          "school": "viśiṣṭādvaita",
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      "surface_form": "śraddhāvantaḥ",
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      "grammar": "nominative masculine plural noun",
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      "theme_lists": [],
      "surface_devanagari": "श्रद्धावन्तः"
    },
    {
      "surface_form": "anasūyantaḥ",
      "lemma": "anasūyat",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनसूयन्तः"
    },
    {
      "surface_form": "mucyante",
      "lemma": "√muc",
      "grammar": "present indicative pass 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "तेऽपि एवंभूताः कर्मभिः धर्माधर्माख्यैः",
          "school": "advaita",
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        },
        {
          "sense": "। ते अपि कर्मभिः इति अपिशब्दाद् एषां पृथक्करणम्। इदानीम् अननुतिष्ठन्तः अपि अस्मिन् शास्त्रार्थे श्रद्दधाना अनभ्यसूयवः च",
          "school": "viśiṣṭādvaita",
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          "sense": "ज्ञानद्वारा किम्वपरोक्षज्ञानिनः न तु साधनान्तरमुच्यते",
          "school": "dvaita",
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      "surface_devanagari": "मुच्यन्ते"
    },
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      "surface_form": "te",
      "lemma": "tad",
      "grammar": "nominative masculine plural noun",
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      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
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      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "karmabhiḥ",
      "lemma": "karman",
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          "sense": "धर्माधर्माख्यैः",
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          "school": "viśiṣṭādvaita",
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        },
        {
          "sense": "इत्यपिशब्देन ज्ञानमिव निवृत्तं कर्मापि मोक्षसाधनमुच्यते इत्यन्यथा प्रतीतिनिरासाय व्याचष्टे ये त्वि ति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
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      "surface_devanagari": "कर्मभिः"
    }
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      "verse": "3.9",
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  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_3.31",
        "anandgiri_3.31"
      ],
      "score": 0.5,
      "english_rendering": "Those who constantly follow this teaching of mine — the lordless performance of duty — with faith (śraddhā) in Vāsudeva as supreme teacher and without finding fault (asūyā) in him, are freed even from karmas classified as dharma and adharma. Śaṅkara insists the liberation is not from karma itself as activity but from the karmas as binding agents: the bhāṣya specifies 'dharmādharmākhyaiḥ karmabhiḥ,' underscoring that niṣkāma action dissolves binding, not action as such. This verse functions as upasaṃhāra (summary closure) for the prior argument: the jñāna-mārga practitioner is the implicit horizon, and karma-yoga is validated only as its proximate preparation."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.31",
        "vedantadeshika_3.31"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads three concentric groups in the single verse: those who practice the teaching, those who do not practice but hold śraddhā, and those who neither practice nor hold śraddhā yet refrain from censure — all three classes are progressively freed from anādikāla-prārabdha karmas (beginningless accumulated actions). The 'api' particle in 'te'pi' marks differentiation: even the mere non-censurer, purified by non-opposition, will in due course take up practice and attain liberation. Kainkarya (service-disposition) to Bhagavān is the structural mechanism; śraddhā and anasūyā are its minimum thresholds."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.31",
        "jayatirtha_3.31"
      ],
      "score": 0.5,
      "english_rendering": "Even those who have withdrawn from karmic activity (nivṛttakarmin) are freed — but through jñāna as the intermediate means, not as a separate path, and the real target is aparokṣa-jñāna (direct, non-inferential perception of Hari). Madhva's bhāṣya cites Nārāyaṇāṣṭākṣara-kalpa to establish that all sādhanā, whether nivṛtti or pravṛtti, must be subordinated to aparokṣa-dṛṣṭi of Īśa; once that direct vision is attained, no intermediary remains. The verse thus rules out any co-ordinated combination (samuccaya) of karma and jñāna: karma serves, jñāna liberates, and jīva's eternal dependence on Hari is preserved throughout."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.31"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's gloss is deliberately spare: following Kṛṣṇa's teaching with faith and non-censure, one is freed through karma itself — 'karmaiva kṛtvā karmato vā muktiṃ prāpnuvanti.' The brevity is doctrinal: in Puṣṭi-mārga, action is not an obstacle to be transcended but the very medium of Kṛṣṇa's prasāda (grace-gift), so the liberation described here is not escape from action but the transformation of action into līlā-participation. Śraddhā is not mere intellectual assent but the disposition that recognizes every act as Kṛṣṇa's own movement through the devotee."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.31"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī occupies the middle register: faith in the Lord's word, absence of the fault-finding that would call karma cruel ('duḥkhātmake karmaṇi pravartayatīti doṣadṛṣṭim akurvantaḥ'), and gradual practice yield the same liberation as that of the jñānin — 'samyagjñānivat karmabhir mucyante.' The bhāṣya neither collapses karma into jñāna nor elevates it above bhakti; the practitioner advances 'śanaiḥ' (gradually), and liberation through karma is accorded dignity by the particle 'api' (even so, they are freed). Devotional affection for the teaching functions as the affective ground beneath formal practice."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.31"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes both registers: action performed without fruit-desire (phalaābhisandhirāhitya) and offered to Bhagavān (bhagavadarpanabuddhi) purifies sattva, which in turn produces jñāna, which liberates — 'sattvaśuddhijñānaprāptidvāreṇa samyagjñānivat mucyante.' Asūyā is glossed as the specific complaint that Kṛṣṇa is cruel for directing one into painful karma; absence of this fault in 'sarvahṛdi Vāsudeva' is what enables the purification cycle. The verse is therefore not merely an incentive clause but a complete soteriology in miniature: karma → śraddhā+anasūyā → sattvaśuddhi → jñāna → mukti."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
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  "theme_list_memberships": [
    {
      "list": "नित्य",
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      "other_verses_in_list": [
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        "2.12",
        "2.14",
        "2.18",
        "2.20",
        "2.21",
        "2.24",
        "2.26",
        "2.30",
        "2.45",
        "3.15",
        "3.39",
        "4.8",
        "4.20",
        "5.3",
        "7.17",
        "8.14",
        "9.6",
        "9.14",
        "9.22",
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        "11.52",
        "12.2",
        "13.9",
        "13.11",
        "15.5",
        "18.52"
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    },
    {
      "list": "नित्यम्",
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      "other_verses_in_list": [
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    },
    {
      "list": "श्रद्धा",
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      "other_verses_in_list": [
        "4.33",
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        "6.47",
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        "17.2",
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        "18.71"
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    },
    {
      "list": "सर्वलोकमहेश्वरम्",
      "role": "supporting",
      "other_verses_in_list": [
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        "11.3"
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    },
    {
      "list": "सिद्धान्त",
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      "other_verses_in_list": [
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        "4.40"
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    {
      "list": "स्वयं",
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      "other_verses_in_list": [
        "3.13",
        "3.17",
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        "3.21",
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        "3.35",
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        "4.3",
        "4.38",
        "10.13",
        "12.8",
        "12.14",
        "15.4"
      ]
    }
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      "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"
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    },
    "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 (sandhi'd compound → prefix-√root canonical)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "anutiṣṭhanti: anuṣṭhā -> anu-√sthā"
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      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "mucyante: muc -> √muc"
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  "so_what_questions": [
    "If even non-practitioners who merely refrain from censure (Rāmānuja's third tier) eventually attain liberation, what is the soteriological weight of disagreement versus indifference — and does intellectual opposition to a teaching carry karmic cost beyond simple non-compliance?",
    "Madhva prohibits karma-jñāna samuccaya yet insists both serve aparokṣa-dṛṣṭi: how do Dvaita practitioners calibrate when karma-engagement has fulfilled its preparatory function and direct perception of Hari has actually commenced?",
    "Śaṅkara specifies freedom from 'dharmādharmākhyaiḥ karmabhiḥ' — both merit and demerit are binding. Does niṣkāma performance neutralize virtue-karma along with sin-karma, and if so, what becomes of conventional moral striving on the Advaita account?",
    "Vallabha's compression ('karmaiva kṛtvā muktiṃ prāpnuvanti') removes the jñāna intermediary entirely. What distinguishes Puṣṭi-mārga action from ordinary śubha-karma (auspicious action) if both are physically identical — is the difference solely in the bhāva (inner disposition)?",
    "Śrīdhara names the specific objection that karma-yoga suppresses as 'duḥkhātmake karmaṇi pravartayatīti doṣadṛṣṭiḥ' (fault-seeing that calls karma a vehicle of suffering). Is this objection purely psychological resistance, or does it point to a genuine metaphysical problem about how binding karma can also be liberating?",
    "Madhusūdana's chain (karma → sattvaśuddhi → jñāna → mukti) makes liberation structurally dependent on epistemic purification. If a practitioner's intellect remains clouded despite sincere niṣkāma practice, is the fault in the practice, the teacher, or some deeper saṃskāra (latent impression) — and does any bhāṣya address this?",
    "All six schools agree that śraddhā is necessary, yet define it differently (Śaṅkara: trust in paramāguru; Rāmānuja: confidence in śāstrārtha; Madhusūdana: 'evamevaitad iti viśvāsaḥ' even before experience). Does the object of śraddhā determine which liberation-path activates, or is śraddhā a uniform threshold quality across schools?"
  ],
  "everyday_applications": {
    "advaita": "When a professional executes demanding work without ego-investment in outcomes — reporting findings accurately regardless of career impact, acting from role-responsibility rather than personal gain — they are practicing the asūyā-free nityānuṣṭhāna (constant observance) Śaṅkara describes. The test is not whether the work is pleasant but whether 'dharmādharmākhyaiḥ' binding is being dissolved: if recognition and blame both pass through without residue, the sattva-clarification is operative.",
    "viśiṣṭādvaita": "Rāmānuja's three-tier reading offers a practical entry ramp: the person who cannot yet practice systematically but holds goodwill toward those who do — the sympathetic observer, the person who listens without scoffing — is already on the liberation trajectory. In practical terms, choosing not to mock or undercut another person's sincere disciplined practice (whether a family member's ritual observance or a colleague's contemplative routine) qualifies as the minimum kainkarya-threshold the verse names.",
    "dvaita": "Madhva's aparokṣa-dṛṣṭi criterion means no technique, however long practiced, should be retained beyond the point where direct clarity about Hari's sovereign presence has emerged. In daily life this translates to honest audit: practices, routines, and communities that were once genuinely clarifying but have become habitual performance should be released without guilt — the Dvaita framework explicitly prohibits attachment to method once the method has served its function.",
    "śuddhādvaita": "Vallabha's 'karmaiva kṛtvā' principle reframes the relationship between ordinary labor and spiritual life: the cook preparing a meal with full attention, the craftsperson finishing a joint cleanly, the parent present during a difficult conversation — each is enacting prasāda-reception if the inner orientation is offering rather than acquisition. The application is not adding devotional ritual to one's day but transforming the existing texture of action into Kṛṣṇa's own movement through one.",
    "bhakti": "Śrīdhara's 'śanaiḥ' (gradual) qualifier is the everyday anchor: consistent modest practice over time outperforms intense unsustainable effort. Someone who maintains a small daily practice — even five minutes of genuine attention to a text, a mantra, or a quality of listening — while trusting the teaching enough not to demand immediate results, is enacting this verse's liberation mechanism. The enemy named in the bhāṣya is the specific complaint that the practice itself is painful and therefore wrong; recognizing that fatigue and that complaint as a separate movement from the practice dissolves the knot.",
    "advaita-bhakti": "Madhusūdana's causal chain (action → sattva-purification → knowledge → liberation) gives a diagnostic for stalled practice: if sustained effort is not generating greater clarity, the intervention point is the quality of offering, not the volume of effort. The specific asūyā he names — 'this teacher is cruel for prescribing difficult action' — shows up in modern life as resentment toward the structure of a discipline itself (the practice, the institution, the teacher's method). Releasing that resentment while continuing practice is the exact sattvaśuddhi mechanism the verse describes."
  },
  "primary_meaning": "Those who faithfully follow this teaching of mine, finding no fault with it, are freed even by their very actions."
}