{
  "verse_id": "3.33",
  "mūla": {
    "devanāgarī": "सदृशं चेष्टते स्वस्याः प्रकृतेर् ज्ञानवान् अपि | प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति",
    "iast": "sadṛśaṃ ceṣṭate svasyāḥ prakṛter jñānavān api | prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 33",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "sadṛśam",
      "lemma": "sadṛśa",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सदृशम्"
    },
    {
      "surface_form": "ceṣṭate",
      "lemma": "√ceṣṭ",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "चेष्टां करोति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कुतः प्रकृतिं यान्ति भूतानि अचित्संसृष्टा जन्तवः अनादिकालप्रवृत्तवासनाम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "। चेष्टायां प्रकृतिरेवानुगुणहेतुः। प्रकृतिमोहित एवाहमित्यभिज्ञ इति मनुते। न परोक्तमनुसन्धत्ते किं पुनर्वक्तव्यमज्ञ एवं भ",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "किं पुनर्वक्तव्यमज्ञश्चेष्टत इति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "किं पुनर्मूर्खः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "चेष्टते"
    },
    {
      "surface_form": "svasyāḥ",
      "lemma": "sva",
      "grammar": "genitive feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "स्वकीयायाः प्रकृतेः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "प्रकृतेः प्राचीनवासनायाः सदृशं प्राकृतविषयेषु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "परिणतायाः प्रकृतेरनुरूपं चेष्टते",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "स्वकीयायाः प्रकृतेः स्वभावस्य सदृशमनुरूपमेव गुणदोषज्ञानवानपि चेष्टते किं पुनर्वक्तव्यमज्ञश्चेष्टत इति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "स्वस्याः"
    },
    {
      "surface_form": "prakṛteḥ",
      "lemma": "prakṛti",
      "grammar": "genitive feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रकृतेः"
    },
    {
      "surface_form": "jñānavān",
      "lemma": "jñānavat",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अपि स्वस्याः प्रकृतेः प्राचीनवासनायाः सदृशं प्राकृतविषयेषु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानवान्"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "prakṛtim",
      "lemma": "prakṛti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रकृतिम्"
    },
    {
      "surface_form": "yānti",
      "lemma": "√yā",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "अनुगच्छन्ति भूतानि प्राणिनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "भूतानि अचित्संसृष्टा जन्तवः अनादिकालप्रवृत्तवासनाम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "अनुवर्तन्ते पुरुषार्थभ्रंशहेतुभूतामपि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यान्ति"
    },
    {
      "surface_form": "bhūtāni",
      "lemma": "bhūta",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्राणिनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अचित्संसृष्टा जन्तवः अनादिकालप्रवृत्तवासनाम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "सर्वाणि सात्विकराजसतामसानि स्वभावमनुवर्त्तन्ते वायुं तृणवत्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "सर्वे प्राणिनः प्रकृतिं यान्ति अनुवर्तन्ते पुरुषार्थभ्रंशहेतुभूतामपि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भूतानि"
    },
    {
      "surface_form": "nigrahaḥ",
      "lemma": "nigraha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "निषेधरूपः किं करिष्यति मम वा अन्यस्य वा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "किं करिष्यति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "शिक्षणं ऐन्द्रियो वा किं करिष्यति प्रकृतेः प्रबलत्वादित्यर्थः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "किं करिष्यति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "निग्रहः"
    },
    {
      "surface_form": "kim",
      "lemma": "ka",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "किम्"
    },
    {
      "surface_form": "kariṣyati",
      "lemma": "√kṛ",
      "grammar": "future indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "मम वा अन्यस्य वा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "।प्रकृत्यनुयायित्वप्रकारम् आह",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रकृतेः प्रबलत्वादित्यर्थः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "प्रकृतेर्बलिष्ठत्वादित्यर्थः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। रागौत्कठ्येन दुरितान्निवर्तयितुं न शक्नोतीत्यर्थः। महानरकसाधनत्वं ज्ञात्वापि दुर्वासनाप्राबल्यात्पापेषु प्रवर्तमाना न",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "करिष्यति"
    }
  ],
  "intertextual_panel": [
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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_3.33",
        "anandgiri_3.33"
      ],
      "score": 0.5,
      "english_rendering": "Even the jñānavān (one possessing knowledge of guṇa-doṣa distinctions) acts in conformity with his own prakṛti — defined here as the saṃskāra (accumulated conditioning from prior-life dharma and adharma) now expressed in the present birth. All creatures follow this current of prakṛti; the wise are not exempt, still less the mūrkha (fool). Śaṅkara presses the point dialectically: if universal prakṛti-conformity holds, does that not render śāstra (scriptural injunction) useless? — he flags this as the objection his next verse must answer, so nigraha (restraint) is not dismissed but situated.",
      "divergence_note": "Śaṅkara: 'prakṛtir nāma pūrvakṛtadharmādharmasaṃskāraḥ vartamānajannmādau abhivyaktaḥ' — prakṛti is prior-life dharma/adharma conditioning, now manifest. The jñānavān acts accordingly; the śāstra-anarthakatva (purposelessness of scripture) concern is explicitly raised."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.33",
        "vedantadeshika_3.33"
      ],
      "score": 0.5,
      "english_rendering": "The jīva (individual soul), though scripturally instructed in its ātman-nature as distinct from acit (matter), still flows along the channel of prācīna-vāsanā (beginningless latent tendencies) and engages only with prākṛta-viṣaya (material objects). Rāmānuja specifies bhūtāni here as acit-saṃsṛṣṭa jantavaḥ — beings entangled with insentient matter — and their anādi-vāsanā (beginningless conditioning) is the driving force. Śāstrakṛta-nigraha (restraint imposed by scripture) therefore accomplishes little unless Bhagavān's grace activates the ātman's śeṣatva (servant-nature) directly.",
      "divergence_note": "Rāmānuja: 'acitsaṃsṛṣṭā jantavaḥ anādikālapravṛttavāsanām eva yānti' — beings enmeshed with acit follow beginningless vāsanā; śāstrakṛta-nigraha cannot override this without divine support."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.33",
        "jayatirtha_3.33"
      ],
      "score": 0.5,
      "english_rendering": "Madhva's bhāṣya is sparse here: 'prakṛtiḥ pūrvasaṃskāraḥ' — prakṛti is prior conditioning, full stop. For Dvaita, this verse functions as the concise doctrinal ground for why even the partially instructed jīva (eternally distinct from Hari, never self-sufficient) does not spontaneously follow śāstra: prior saṃskāra (conditioning) binds, and only Hari's independent icchā (will) can loosen it. Nigraha by human effort alone is insufficient; the jīva's dependence on Hari is the only leverage.",
      "divergence_note": "Madhva's gloss is minimal — 'prakṛtiḥ pūrvasaṃskāraḥ' — but Dvaita doctrine fills the gap: jīva cannot overcome prakṛti through self-effort; Hari's will is the efficient cause. NOTE: Madhva commentary on 3.33 is extremely terse in the available payload."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.33"
      ],
      "score": 0.5,
      "english_rendering": "Even the sāttvika-jñānavān — one possessing sāttvika śāstriya-jñāna (scriptural knowledge of sāttvika quality) — moves in the groove of his own paripakva (ripened) prakṛti like grass before wind. Vallabha specifies all beings as sāttvika/rājasa/tāmasa, each pulled by svabhāva (own nature); śikṣaṇa (instruction) and aindriya-nigraha (sense-restraint) alike are powerless against this force. The implication for Puṣṭi-mārga is clear: only Kṛṣṇa's prasāda (grace-gift), not self-discipline, can redirect prakṛti — the jīva's self-effort is structurally insufficient.",
      "divergence_note": "Vallabha: 'bhūtāni sarvāṇi sāttvika-rājasa-tāmasāni svabhāvam anuvartante vāyuṃ tṛṇavat' — all beings follow their own nature like grass follows wind; nigraha as śikṣaṇa or sense-restraint 'kiṃ kariṣyati' given prakṛti's dominance."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.33"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara opens with the interlocutor's objection: if svadharma-niṣkāma-karma yields such great fruit, why do not all the wise practise it uniformly? The answer: prakṛti here is prācīna-karma-saṃskārādhīna-svabhāva — the character-tendency controlled by prior-karma conditioning. Even the guṇa-doṣa-jñānavān (one who knows merit and fault) acts in conformity with this svabhāva; the ajña (ignorant one) need not even be mentioned. Indriya-nigraha (sense-restraint) alone, without the deeper transformation of prior-saṃskāra, is therefore toothless.",
      "divergence_note": "Śrīdhara: 'prakṛtiḥ prācīnakarmāsaṃskārādhīnasvabhāvaḥ... guṇadoṣajñānavān api ceṣṭate kiṃ punar vaktavyam ajñaś ceṣṭata iti' — explicit a-fortiori: if the informed person is bound, the ignorant one certainly is."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.33"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana defines prakṛti with full Vedāntic authority: prāgjanna-kṛta-dharma-adharma-jñāna-icchādi-saṃskāra — conditioning from prior-birth dharma, adharma, knowledge, and will — now manifest and 'sarvatobalavatī' (stronger than everything), backed by śruti-pramāṇa ('vidyā-karmaṇī samam ārabhete'). Even the brahma-vid (knower of Brahman), he says pointedly, acts no differently from paśu (cattle) in this respect — citing the principle 'paśvādibhiś cāviśeṣāt.' Even knowing great sin leads to naraka (hell), dur-vāsanā-prābhalya (the force of bad latent-tendency) drives the person onward, indifferent to divine command.",
      "divergence_note": "Madhusūdana: 'brahmavidapi paśvādibhiś cāviśeṣāt... mahānarakasādhanatvaṃ jñātvāpi durvāsanāprābalyāt pāpeṣu pravartamānā' — the brahma-vid is not exempt; śruti confirms prior conditioning overrides present knowledge."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
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      "list": "चेष्टते",
      "role": "supporting",
      "other_verses_in_list": [
        "5.8",
        "5.9"
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    {
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      "role": "supporting",
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        "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": "प्रकृति",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "3.5",
        "3.28",
        "4.6",
        "5.10",
        "7.4",
        "7.5",
        "7.20",
        "9.7",
        "9.8",
        "9.10",
        "9.12",
        "9.13",
        "11.51",
        "13.19",
        "13.20",
        "13.21",
        "13.23",
        "13.35",
        "14.5",
        "15.7",
        "18.40",
        "18.59"
      ]
    },
    {
      "list": "प्रकृतिं यान्ति भूतानि",
      "role": "supporting",
      "other_verses_in_list": [
        "5.14"
      ]
    },
    {
      "list": "सिद्धान्त",
      "role": "supporting",
      "other_verses_in_list": [
        "3.31",
        "4.40"
      ]
    }
  ],
  "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": [
          "ceṣṭate: ceṣṭ -> √ceṣṭ",
          "yānti: yā -> √yā",
          "kariṣyati: kṛ -> √kṛ"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If even the jñānavān (knower) acts according to prakṛti, does this verse render moral instruction meaningless — or does it reframe what instruction can accomplish?",
    "Schools split on whether jñānavān here denotes the fully realized brahma-vid or merely the śāstra-informed person: which reading makes the verse's logic coherent, and what rides on the answer?",
    "Śaṅkara explicitly raises the śāstrānarthakatva (scripture-is-useless) objection — how does 3.34 and the broader Gītā arc resolve the tension this verse creates?",
    "Rāmānuja and Vallabha both locate the exit in divine grace rather than self-effort; how does that move change the practical posture of the sādhaka (practitioner) reading this verse?",
    "Madhusūdana cites śruti ('vidyā-karmaṇī samam ārabhete') to show prior conditioning is stronger than present knowledge — does this make the Gītā's teaching a second-order intervention on saṃskāra rather than a first-order behavioral prescription?",
    "Madhva's terse gloss leaves the explanatory burden on Hari's independent will — is the brevity itself a doctrinal statement about the limits of human commentary on determinism?",
    "What does 'nigrahaḥ kiṃ kariṣyati' (what will restraint do?) mean differently in a yoga-mārga context versus a bhakti-mārga context — suppression versus redirection versus surrender?"
  ],
  "everyday_applications": {
    "advaita": "When you find yourself repeating a behavioral pattern despite knowing it is harmful, Śaṅkara's reading offers diagnostic precision rather than guilt: the pattern is pūrva-saṃskāra (prior-life conditioning) operating at a level deeper than present-birth intention. The practical move is not redoubled nigraha (clamping down) but jñāna-niṣṭhā — sustained inquiry into who is acting, which eventually dissolves the false identification that makes the saṃskāra binding.",
    "viśiṣṭādvaita": "Rāmānuja's reading is a call to kainkarya (service-disposition) rather than self-improvement projects: if anādi-vāsanā (beginningless conditioning) is the driver, the effective intervention is not willpower but deepening the ātman's śeṣatva-orientation toward Bhagavān. In practice this means replacing the question 'how do I overcome this tendency?' with 'how do I make this action an act of prapatti (surrender)?'",
    "dvaita": "For Madhva's follower, 3.33 dismantles the conceit of autonomous self-transformation: the jīva (soul) cannot transcend its prakṛti-binding by its own traction. The everyday implication is radical dependence — every attempt at change is an occasion for deeper acknowledgment of Hari's sovereignty, and prayer replaces willpower as the primary tool.",
    "śuddhādvaita": "Vallabha's 'grass before wind' image is a precise description of how latent tendencies (vāsanā) operate below conscious choice. The Puṣṭi-mārga application: stop fighting the wind and turn the whole self — tendencies included — toward Kṛṣṇa as an offering. The goal is not to eliminate prakṛti but to have it captured by Kṛṣṇa's līlā (divine play), so the same energy that once fed distraction now feeds bhajana.",
    "bhakti": "Śrīdhara's a-fortiori logic ('if the informed person is bound, the ignorant one certainly is') should produce epistemic humility in any practitioner who has studied dharma without seeing sustained behavioral change. The application is not resignation but realistic sequencing: śāstra-jñāna (scriptural knowledge) alone is insufficient; the saṃskāra layer must be addressed through ritual, satsaṅga (company of the virtuous), and sustained practice — a portfolio approach, not a single intervention.",
    "advaita-bhakti": "Madhusūdana's hardest point — 'even knowing a sin leads to hell, dur-vāsanā (bad latent-tendency) drives you forward' — describes exactly the experience of addiction and compulsive behavior in modern terms. His synthesis suggests a two-track response: jñāna-practice to see through the identification ('I am not this tendency') and bhakti-practice to redirect the affective energy toward Kṛṣṇa, since the vāsanā-force is too strong for cognitive intervention alone."
  },
  "primary_meaning": "Even a person of knowledge acts according to his own nature; all beings follow their nature. What will restraint accomplish?"
}