{ "verse_id": "3.32", "mūla": { "devanāgarī": "ये त्व् एतद् अभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् | सर्व-ज्ञान-विमूढांस् तान् विद्धि नष्टान् अचेतसः", "iast": "ye tv etad abhyasūyanto nānutiṣṭhanti me matam | sarva-jñāna-vimūḍhāṃs tān viddhi naṣṭān acetasaḥ", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 32", "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": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "etat", "lemma": "etad", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एतत्" }, { "surface_form": "abhyasūyantaḥ", "lemma": "√abhyasūy", "grammar": "nominative masculine plural present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अभ्यसूयन्तः" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "anutiṣṭhanti", "lemma": "anu-√sthā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अनुतिष्ठन्ति" }, { "surface_form": "me", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "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": "sarva", "lemma": "sarva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्व" }, { "surface_form": "jñāna", "lemma": "jñāna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्ञान" }, { "surface_form": "vimūḍhān", "lemma": "vi-√muh", "grammar": "accusative masculine plural participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विमूढान्" }, { "surface_form": "tān", "lemma": "tad", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तान्" }, { "surface_form": "viddhi", "lemma": "√vid", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "जानीहि नष्टान् नाशं गतान् अचेतसः अविवेकिनः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। चेतःकार्यं हि वस्तुयाथात्म्यनिश्चयः तदभावाद् अचेतसः विपरीतज्ञानाः सर्वत्र विमूढाश्च।एवं प्रकृतिसंसर्गिणः तद्गुणोद्रेकक", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "विद्धि" }, { "surface_form": "naṣṭān", "lemma": "√naś", "grammar": "accusative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "नाशं गतान् अचेतसः अविवेकिनः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अचेतसो विद्धि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "नष्टान्" }, { "surface_form": "acetasaḥ", "lemma": "acetas", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "अविवेकिनः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विपरीतज्ञानाः सर्वत्र विमूढाश्च", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "अचेतसः" } ], "intertextual_panel": [ { "verse": "7.18", "type": "cross-chapter thematic parallel", "score": 0.9155, "feature_breakdown": { "cosine": 0.8355, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.0217, "stem_prefix": 7.0 } }, { "verse": "14.8", "type": "long-distance thematic echo", "score": 0.911, "feature_breakdown": { "cosine": 0.841, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.6233, "stem_prefix": 5.0 } }, { "verse": "18.21", "type": "long-distance thematic echo", "score": 0.9073, "feature_breakdown": { "cosine": 0.8473, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.4409, "stem_prefix": 4.0 } }, { "verse": "13.2", "type": "long-distance thematic echo", "score": 0.9045, "feature_breakdown": { "cosine": 0.8345, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.7671, "stem_prefix": 5.0 } }, { "verse": "18.20", "type": "long-distance thematic echo", "score": 0.898, "feature_breakdown": { "cosine": 0.848, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.6893, "stem_prefix": 3.0 } }, { "verse": "9.1", "type": "long-distance thematic echo", "score": 0.891, "feature_breakdown": { "cosine": 0.851, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.5117, "stem_prefix": 3.0 } }, { "verse": "5.16", "type": "cross-chapter thematic parallel", "score": 0.8894, "feature_breakdown": { "cosine": 0.8494, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.5223, "stem_prefix": 3.0 } }, { "verse": "2.17", "type": "cross-chapter thematic parallel", "score": 0.889, "feature_breakdown": { "cosine": 0.839, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.5553, "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_3.32", "anandgiri_3.32" ], "score": 0.5, "english_rendering": "Those who, opposed to this teaching, calumniate it and refuse to follow my ordinance — know them as utterly bewildered in all knowledge (sarva-jñāna-vimūḍha, confused across every domain of knowing) and ruined (naṣṭa). Śaṅkara reads their confusion as total: they err not merely in ritual but in the very discrimination (viveka) that would enable jñāna-mārga. Their refusal to practice niṣkāma-karma (desireless action) as preparatory discipline forecloses the purification of mind on which liberation depends. They are without genuine cit (consciousness): their cetanā (awareness) is vitiated at the root, hence the compound acetas (without discernment).", "divergence_note": "Śaṅkara: 'sarvajñānavimūḍhān — sarveṣu jñāneṣu vividhaṃ mūḍhāḥ'; acetas = avivekina, lacking the discrimination that is the threshold of jñāna. He then pivots to ask why they refuse — drawing the next verse in as a causal explanation." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.32", "vedantadeshika_3.32" ], "score": 0.5, "english_rendering": "Those who do not act with the understanding that all things are Bhagavān's body (śarīra), Bhagavān's support (ādhāra), and exist solely to serve him (śeṣabhūta, subsidiary to the Lord) — and who go further and disparage this teaching — are confused about the very nature of reality at every level (karman, ātman, Paramapuruṣa). Rāmānuja insists their failure is metaphysical, not merely behavioral: because they lack the settled conviction (niścaya) that agency itself belongs to the Paramapuruṣa and is channeled through prakṛti, their intellect (cetas) cannot function rightly and they are acetas in the precise sense. This confusion cascades: wrong ontology → wrong action → loss of both liberation and devotion.", "divergence_note": "Rāmānuja: 'ātmavastuṃ mac-charīratayā mad-ādhāraṃ mac-cheṣabhūtaṃ mad-ekapravartyam iti me mataṃ na anutiṣṭhanti'; cetas-kāryaṃ hi vastu-yāthātmya-niścayaḥ — the intellect's proper function is fixing the truth of things; lacking that, acetas." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.32", "jayatirtha_3.32" ], "score": 0.5, "english_rendering": "Even those who have renounced outward action (nivṛtta-karmin) are liberated only through the door of aparokṣa-jñāna (direct, non-mediated vision of Hari) — no other means (sādhana) achieves liberation independently. Those who reject the Lord's instruction thus destroy the very instrument through which Hari grants aparokṣa-dṛṣṭi (direct sight); they remain caught in the cycle because Hari, the supreme independent agent, withholds the liberating vision from those who contest his ordinance. Madhva reads the verse jointly with 3.31: the contrast is between the faithful who follow and are freed through knowledge, and the nihilists who deny Hari's superintendence entirely.", "divergence_note": "Madhva (on 3.31–32 jointly): 'nivṛttādīni karmāṇi hy aparokṣeśa-dṛṣṭaye / aparokṣeśa-dṛṣṭis tu muktau kiñcin na mārgati' — renunciate action leads to direct vision of the Lord; that vision itself needs nothing further for liberation. Rejectors foreclose this path." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.32" ], "score": 0.5, "english_rendering": "*Abhyasūyantaḥ* (those who cavil, who find fault) in Kṛṣṇa's *matam* (teaching, which is nothing other than his own *svarūpa*-disclosure) do not follow it — *nānutiṣṭhanti*. In *śuddhādvaita*, Kṛṣṇa's teaching is not an external injunction but an expression of his own pure being, *śuddha-brahman*, untouched by *māyā*. To malign it is to turn away from *ānanda* itself. Such turning away is not merely intellectual error; it is exclusion from *puṣṭi* (the Lord's own grace-flow), for *puṣṭi-mārga* holds that Kṛṣṇa's favour, not human striving, is what opens a *jīva* to *jñāna*. *Sarva-jñāna-vimūḍhāḥ* — bewildered across all knowledge — because the one who rejects Kṛṣṇa's *matam* loses the *cit*-light that Kṛṣṇa himself is. The world is Kṛṣṇa's real self-manifestation, not illusion; confusion about it is confusion about him. *Naṣṭāḥ acetasaḥ*: ruined, devoid of inner consciousness — *acetas* names the state of one in whom Kṛṣṇa's *ānanda*, the ground of all *cit*, has not been kindled. Vallabha's rubric — *vipakṣe doṣam āha ye tv iti* — marks the verse as stating the fault in the opposing case, the case of those to whom *puṣṭi* has not descended.", "divergence_note": "Vallabha's bhāṣya offers only the rubric *vipakṣe doṣam āha ye tv iti*; the reading is developed from *śuddhādvaita* *siddhānta* anchored on that phrase and the *mūla*.", "provenance": "siddhānta_reconstruction" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.32" ], "score": 0.5, "english_rendering": "Those who hate (dviṣanta, bearing ill-will toward) the teaching that all action is to be done for Īśvara (īśvara-arthaṃ karma kartavyam) and refuse to follow it — know them as devoid of viveka (discernment), bewildered in all action and in the brahma-viṣaya (the domain of brahman), and therefore lost. Śrīdhara's framing is characteristically devotional-practical: refusal to perform action for the Lord is not merely intellectual error but an act of hostility (dviṣanta) that inverts the bhakti-relationship and destroys the practitioner's discriminative faculty across the entire field of jñāna.", "divergence_note": "Śrīdhara: 'me matam īśvarārthaṃ karma kartavyam ity anuśāsanam abhyasūyanto dviṣanto nānutiṣṭhanti tān acetaso viveka-śūnyān ataeva sarvajñāna-vimūḍhān naṣṭān viddhi.'" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.32" ], "score": 0.5, "english_rendering": "The particle 'tu' (but) in the verse signals not mere contrast but the presence of āstickyā-abhāva (absence of faith, atheism) — Madhusūdana reads the resisters as those whose intellect is actively corrupted (duṣṭa-citta) rather than merely uninformed. This corruption spreads: they are bewildered (vimūḍha) in relation to karma, to saguṇa-brahman, and to nirguṇa-brahman alike — bewildered in every mode of knowing (pramāṇataḥ, prameya-taḥ, prayojana-taḥ: in means, in object, and in purpose). They are therefore fallen from all puruṣārtha (the fourfold human ends) — not merely from mokṣa but from every good. This synthesis of Advaita's epistemic rigor with bhakti's insistence on śraddhā (faith) as prerequisite is Madhusūdana's signature move.", "divergence_note": "Madhusūdana: 'ye nāstikyād aśraddadhānā abhyasūyanto doṣam udbhāvayantaḥ... tān acetaso duṣṭacittān ataeva sarvajñāna-vimūḍhān... pramāṇataḥ prameya-taḥ prayojana-taś ca mūḍhān sarvaprakāreṇa ayogyān naṣṭān sarvapuruṣārtha-bhraṣṭān viddhi.'" } }, "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": "अचेतसः", "role": "supporting", "other_verses_in_list": [ "15.11", "17.6" ] }, { "list": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.2", "3.3", "3.26", "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": "प्रेम", "role": "supporting", "other_verses_in_list": [ "4.1", "4.29", "4.30" ] }, { "list": "भगवान्", "role": "supporting", "other_verses_in_list": [ "1.1", "2.11", "2.19", "3.3", "4.1", "5.10", "12.8", "15.1" ] }, { "list": "विद्धि", "role": "supporting", "other_verses_in_list": [ "2.17", "3.15", "4.13", "4.14", "4.32", "4.34", "6.2", "7.5", "7.10", "7.12", "10.24", "10.27", "10.41", "13.2", "13.19", "13.26", "14.7", "14.8", "15.12", "17.12", "18.20", "18.21" ] } ], "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 (sandhi'd compound → prefix-√root canonical)", "scope": "word_by_word[].lemma", "loci": [ "anutiṣṭhanti: anuṣṭhā -> anu-√sthā" ] }, { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "abhyasūyantaḥ: abhyasūy -> √abhyasūy", "vimūḍhān: vimuh -> vi-√muh", "viddhi: vid -> √vid", "naṣṭān: naś -> √naś" ] } ] }, "so_what_questions": [ "What distinguishes legitimate intellectual doubt about a teaching from the abhyasūyā (malicious fault-finding) the verse condemns — and how does a practitioner honestly locate themselves on that spectrum?", "If sarva-jñāna-vimūḍha means confusion in every domain of knowing (not just the spiritual), what does the verse imply about the relationship between moral orientation and cognitive clarity?", "Madhva reads 3.31–32 as a unit about the necessity of aparokṣa-jñāna (direct vision). Does this suggest that all karma-yoga paths converge on a single epistemic event, or are there genuinely plural endpoints?", "Rāmānuja anchors 'acetas' in the failure of cetaḥ-kārya (the intellect's proper function, which is fixing the truth of things). What pedagogical consequences follow — is correcting a student's practice less important than correcting their ontology?", "The verse says 'know them as ruined' (tān viddhi naṣṭān) — not 'they will be ruined.' Is ruin already accomplished at the moment of refusal, or is the verse projecting a trajectory?", "Madhusūdana's tripartite confusion (pramāṇa, prameya, prayojana — means, object, purpose) suggests the error is systematic. What is the minimal intervention that could re-orient someone so thoroughly confused?", "Śrīdhara frames the verse around īśvara-artha (for the sake of the Lord) as the criterion. Does this mean that technically correct action performed for any other end falls under the same condemnation?" ], "everyday_applications": { "advaita": "When you find yourself persistently criticizing a discipline (a meditative practice, a course of study, a teacher's method) without actually trying it — Śaṅkara's reading demands honest self-inquiry: is this reasoned discrimination (viveka) or is it avoidance dressed as intellect? The verse calls the refuser avivekina (without discrimination). Test by asking whether your objection is falsifiable through practice; if it is not, it is abhyasūyā (carping), not discernment.", "viśiṣṭādvaita": "Rāmānuja's anchor is the recognition that your agency is not self-originating — it arises within a larger whole (mac-charīratayā, as Bhagavān's body). In professional or family life, this translates to performing your function not for personal credit but as the role's own completion. The confusion Rāmānuja diagnoses — treating one's own effort as self-caused — is endemic in achievement cultures; the correction is not passivity but re-attribution of authorship at the moment of action.", "dvaita": "Madhva's reading of aparokṣa-dṛṣṭi (direct vision of Hari) as the indispensable liberating event implies that all karma, however renunciate, remains instrumental until that vision occurs. Everyday application: treat every discipline — exercise, work, service — not as intrinsically meaningful but as clearing the ground for a recognition that cannot be manufactured by effort alone. Rejecting the teaching blocks this clearing; following it sustains the conditions for grace.", "śuddhādvaita": "Vallabha's Puṣṭi-mārga orients resistance as absence of Kṛṣṇa's own prasāda (grace-gift) rather than willful sin. The practical implication: if you encounter someone hostile to a teaching you hold true, the response is not argument but prayer that Kṛṣṇa's prasāda reach them. You cannot argue someone into receiving a gift; you can only stay in the relationship and continue offering.", "bhakti": "Śrīdhara's īśvara-artha criterion is practically demanding: every action is to be oriented toward the Lord. The everyday test is simple and repeated: before an action, ask 'for whom?' The verse's warning applies not to spectacular apostasy but to the quiet habitual performance of action for self-gain that accumulates into the confusion of viveka-śūnyatā (absence of discernment). The corrective is not grand renunciation but re-dedication, one action at a time.", "advaita-bhakti": "Madhusūdana identifies the root as āstikya-abhāva (absence of the faith-premise) — not just wrong action but corrupted cit (intellect-consciousness). The everyday implication is diagnostic: when someone appears confused across multiple domains simultaneously (their relationships, their work, their worldview all seem systematically distorted), Madhusūdana's reading suggests looking for a foundational śraddhā (faith) deficit rather than domain-specific errors. Addressing the root — through satsaṅga (company of the faithful), bhajana (devotional practice), or study — is more efficient than correcting each symptom separately." }, "primary_meaning": "Those who resent this teaching and refuse to follow it are lost, confused about every kind of knowledge, and without real discernment." }