{ "verse_id": "3.34", "mūla": { "devanāgarī": "इन्द्रियस्येन्द्रियस्यार्थे राग-द्वेषौ व्यवस्थितौ | तयोर् न वशम् आगच्छेत् तौ ह्य् अस्य परिपन्थिनौ", "iast": "indriyasyendriyasyārthe rāga-dveṣau vyavasthitau | tayor na vaśam āgacchet tau hy asya paripanthinau", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 34", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "indriyasya", "lemma": "indriya", "grammar": "genitive neuter singular noun", "senses_attested_in_panel": [ { "sense": "इत्यस्य सङ्गतिमाह तथापी ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "इन्द्रियस्य" }, { "surface_form": "indriyasya", "lemma": "indriya", "grammar": "genitive neuter singular noun", "senses_attested_in_panel": [ { "sense": "इत्यस्य सङ्गतिमाह तथापी ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "इन्द्रियस्य" }, { "surface_form": "arthe", "lemma": "artha", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अर्थे" }, { "surface_form": "rāga", "lemma": "rāga", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "राग" }, { "surface_form": "dveṣau", "lemma": "dveṣa", "grammar": "nominative masculine dual noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "द्वेषौ" }, { "surface_form": "vyavasthitau", "lemma": "√vyavasthā", "grammar": "nominative masculine dual participle noun", "senses_attested_in_panel": [ { "sense": "इत्यत्रोपसर्गार्थविवरणम् अवर्जनीय इति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "तदनधीनत्वमेव सिद्धिहेतुरिति अतस्तयोर्न वशमागच्छेत् तौ ह्यस्य परिपन्थिनौ विवेकवित्तस्य कुपथप्रापकौ प्रसभं घातकावित्यर्थः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "व्यवस्थितौ" }, { "surface_form": "tayoḥ", "lemma": "tad", "grammar": "genitive masculine dual noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तयोः" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "vaśam", "lemma": "vaśa", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वशम्" }, { "surface_form": "āgacchet", "lemma": "√āgam", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "यतः तौ हि अस्य पुरुषस्य परिपन्थिनौ श्रेयोमार्गस्य विघ्नकर्तारौ तस्करौ इव पथीत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "ज्ञानयोगारम्भेण रागद्वेषवशम् आगम्य न विनश्येत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "आगच्छेत्" }, { "surface_form": "tau", "lemma": "tad", "grammar": "nominative masculine dual noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तौ" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "asya", "lemma": "idam", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [ { "sense": "पुरुषस्य परिपन्थिनौ श्रेयोमार्गस्य विघ्नकर्तारौ तस्करौ इव पथीत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "दुर्जयौ शत्रू आत्मज्ञानाभ्यासं वारयतः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "पुरुषस्य श्रेयोर्थिनः परिपन्थिनौ शत्रू श्रेयोमार्गस्य विघ्नकर्तारौ दस्यूइव पथिकस्य", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "अस्य" }, { "surface_form": "paripanthinau", "lemma": "paripanthin", "grammar": "nominative masculine dual noun", "senses_attested_in_panel": [ { "sense": "श्रेयोमार्गस्य विघ्नकर्तारौ तस्करौ इव पथीत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विवेकवित्तस्य कुपथप्रापकौ प्रसभं घातकावित्यर्थः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "प्रतिपक्षौ", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "शत्रू श्रेयोमार्गस्य विघ्नकर्तारौ दस्यूइव पथिकस्य", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "परिपन्थिनौ" } ], "intertextual_panel": [ { "verse": "2.64", "type": "cross-chapter thematic parallel", "score": 0.9141, "feature_breakdown": { "cosine": 0.8623, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0589, "lemma_overlap": 8.0722, "stem_prefix": 3.0 } }, { "verse": "13.8", "type": "thematic-similarity", "score": 0.877, "feature_breakdown": { "cosine": 0.8452, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0589, "lemma_overlap": 0.772, "stem_prefix": 2.0 } }, { "verse": "2.67", "type": "thematic-similarity", "score": 0.8755, "feature_breakdown": { "cosine": 0.8337, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0589, "lemma_overlap": 4.4392, "stem_prefix": 3.0 } }, { "verse": "16.21", "type": "thematic-similarity", "score": 0.8712, "feature_breakdown": { "cosine": 0.8412, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.18, "stem_prefix": 3.0 } }, { "verse": "3.41", "type": "thematic-similarity", "score": 0.8704, "feature_breakdown": { "cosine": 0.8286, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0589, "lemma_overlap": 4.4392, "stem_prefix": 3.0 } }, { "verse": "4.22", "type": "thematic-similarity", "score": 0.8702, "feature_breakdown": { "cosine": 0.8402, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.18, "stem_prefix": 3.0 } }, { "verse": "18.38", "type": "thematic-similarity", "score": 0.8656, "feature_breakdown": { "cosine": 0.8356, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.8251, "stem_prefix": 3.0 } }, { "verse": "2.15", "type": "thematic-similarity", "score": 0.8638, "feature_breakdown": { "cosine": 0.8238, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.4392, "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_3.34", "anandgiri_3.34" ], "score": 0.5, "english_rendering": "For each sense-organ, attraction (rāga) to its pleasant object and aversion (dveṣa) to the unpleasant are invariably present — this is simply how embodied nature operates. But the human being is precisely the one who does not fall under their sway: when śāstra-vision governs, one is no longer governed by prakṛti. Do not come under the power of these two, for they are brigands on the road (paripanthinau) to liberation — as surely as robbers block a traveler's path.", "divergence_note": "Śaṅkara: 'yadā rāgadveṣau tatpratipakṣeṇa niyamayati tadā śāstradṛṣṭir eva puruṣaḥ bhavati na prakṛtivaśaḥ' — only when the opposites are regulated by the opposing force does the person become śāstra-sighted rather than prakṛti-bound." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.34", "vedantadeshika_3.34" ], "score": 0.5, "english_rendering": "Prior-life saṃskāras deposit desire for pleasant sense-experience and revulsion against its denial — these are unavoidable (avarjanīya) deposits in the field of every sense organ and every organ of action. They lie in wait, and when the sādhaka strains toward jñāna-yoga, they seize control and drag him into their own work. Therefore one must not come under their power, for these two are Bhagavān's enemies within us — the formidable enemies blocking ātma-jñāna.", "divergence_note": "Rāmānuja: 'tāv eva jñānayogāya yatamānaṃ niyamitasarvendriyaṃ svavaśe kṛtvā prasahya svakāryeṣu niyojayataḥ' — they forcibly press even the sense-restrained practitioner of jñāna-yoga into their own service." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.34", "jayatirtha_3.34" ], "score": 0.5, "english_rendering": "Even the gods Brahmā and the rest fall under the pull of these saṃskāras — the conditioning is powerful beyond ordinary reckoning. Yet with extraordinary effort (ati-prayatnataḥ) even deep-grooved tendencies can be made otherwise. The suppression (nigraha) of rāga and dveṣa bears fruit immediately when undertaken with intensity, even before long-term results appear.", "divergence_note": "Madhva quotes: 'saṃskāro balavān eṣa brahmādyā api tadvāśāḥ / tathāpi so'nyathākartuṃ śakyate'tiprayatnataḥ' — even Brahmā is subject to this conditioning, yet it can be redirected through extreme effort." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.34" ], "score": 0.5, "english_rendering": "Śāstric injunction and prohibition are neither aimed at the fully enlightened nor at the wholly ignorant — they address the middling sādhaka (madhyamasyeti) who still tastes the objects of the senses. For such a person, rāga and dveṣa are internally created (svakṛtau), not externally imposed — and therefore independence from them is precisely what constitutes siddhi. Fall not under their dominion, for they forcibly lead the one of discernment (vivekavittasya) onto crooked paths and destroy him outright.", "divergence_note": "Vallabha: 'indriyarasavān evādhikārī... vivekavittasya kupathaprāpakau prasabhaṃ ghātakāv ity arthaḥ' — the qualified adhikārī is one still alive to sense-taste; for him these two are outright destroyers." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.34" ], "score": 0.5, "english_rendering": "Rāga and dveṣa are invariably stationed in each sense-organ for its respective object — attraction to the favorable, aversion to the unfavorable. Nature drives the inattentive person along by these two, as a deep river current sweeps along one who has not boarded a vessel in time. Śāstra intervenes upstream, before the current takes hold, by setting the sādhaka in motion toward worship of the Supreme (parameśvara-bhajana) and thus away from the objects that feed rāga-dveṣa.", "divergence_note": "Śrīdhara Svāmī: 'gabhīrasrotaḥpātāt pūrvam eva nāvam āśrita iva nānarthaṃ prāpnoti' — just as one who has boarded a boat before the rapids does not come to harm, so śāstra-guided bhakti preempts the sweep of rāga-dveṣa." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.34" ], "score": 0.5, "english_rendering": "Śāstra operates not by suppressing rāga-dveṣa directly but by dismantling their causal conditions: by demonstrating that the prohibited act carries powerful hidden harm (balavad-aniṣṭa-anubandha), śāstra removes the ignorance that fueled attraction; by demonstrating that the enjoined act carries profound benefit, it removes the ignorance that fueled aversion. When causes are destroyed, the drives themselves dissolve — and the person functions as śāstra-sighted, neither driven toward the forbidden nor repelled from the obligatory. Do not come under their power, for they are highway bandits (dasyū iva pathikasya) blocking the path of the aspiring person.", "divergence_note": "Madhusūdana: 'śāstrīyavivekavijñānaprābalyena svābhāvikarāgadveṣayoḥ kāraṇopamardena... na prakṛtir vipārītamārge puruṣaṃ śāstradṛṣṭiṃ pravartayituṃ śaknoti' — by the predominance of śāstric discriminative knowledge, the causes of natural rāga-dveṣa are destroyed and prakṛti loses its power to drive the śāstra-sighted person onto the wrong path." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "द्वेष", "role": "supporting", "other_verses_in_list": [ "2.57", "2.64", "3.36", "5.3", "6.9", "7.27", "9.29", "12.13", "12.17", "13.6", "14.22", "18.10", "18.23", "18.51" ] }, { "list": "स्थितौ", "role": "supporting", "other_verses_in_list": [ "1.14", "16.24" ] } ], "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": [ "vyavasthitau: vyavasthā -> √vyavasthā", "āgacchet: āgam -> √āgam" ] } ] }, "so_what_questions": [ "If rāga (attraction) and dveṣa (aversion) are inevitable deposits in every sense-organ, what exactly constitutes 'coming under their power' as opposed to merely noticing them?", "Śaṅkara warns that rāga-dveṣa distort one's reading of śāstra itself — can a person who is rāga-dveṣa-dominated even correctly identify what their dharma is?", "Madhusūdana locates the solution in destroying causal conditions (kāraṇa-upamardam) rather than suppressing the drives — does this imply that willpower-based restraint is inadequate or merely slower?", "Rāmānuja identifies these as prācīna-vāsanā (prior-life residues) — does this shift moral responsibility, and what does it mean practically for a practitioner to work against tendencies accumulated across lifetimes?", "Madhva holds that even Brahmā is subject to saṃskāra-pull — where does this leave the claim that liberation is achievable by ordinary jīvas through their own effort?", "Śrīdhara's image of boarding a boat before the river's current takes over suggests that the critical intervention is upstream, not mid-stream — what does this imply about timing in spiritual practice?", "The verse uses dvitīyā-vīpsā ('indriyasya indriyasya') to assert the pattern holds for every individual sense-organ — does this suggest each sensory domain requires a separate practice, or is there a single root intervention?" ], "everyday_applications": { "advaita": "Before making any significant decision, pause and ask: 'Is this choice being driven by what I want (rāga) or what I find repellent (dveṣa), or by clear-eyed assessment of what is appropriate?' The Śaṅkara insight is that rāga-dveṣa do not just distort behavior — they distort perception itself. Build the habit of testing whether your reading of a situation is śāstra-sighted (seeing what is) or prakṛti-driven (seeing what desire wants you to see). The daily discipline is not asceticism but epistemic sobriety.", "viśiṣṭādvaita": "Recognize that spiritual practice is most vulnerable not at moments of obvious temptation but precisely when one is trying hardest: Rāmānuja says rāga-dveṣa seize the jñāna-yoga practitioner who has already restrained the senses. Whenever a sustained practice — meditation, study, service — feels suddenly heavy or aversive, treat this as a signal that prior-life saṃskāras are asserting themselves. The counter-move is not more effort but redirection: offer the practice explicitly to Bhagavān as kainkarya (service), so the 'I' that rāga-dveṣa seize is no longer the engine of the practice.", "dvaita": "When trying to break a well-worn habit or reactive pattern, do not be discouraged by the effort required — Madhva's commentary is the most honest about how deep these grooves run. Expect the conditioning to reassert itself; extraordinary effort (ati-prayatna) is the minimum price, not evidence of failure. At the same time, Madhva's point is encouraging: the conditioning can be redirected — it is not destiny. Frame each act of resistance as worship of Hari, since in Dvaita the jīva's agency is always dependent agency, which means the effort is most sustainable when dedicated.", "śuddhādvaita": "Vallabha's framing makes this verse a message for the middle-range practitioner — someone who is neither fully liberated nor hopelessly ignorant. If you still taste and enjoy the sensory world, this verse is addressed to you specifically. The application is discernment of authorship: ask whether your attraction or aversion right now arises from your own discerning judgment or from an automatic pattern. In Puṣṭi-mārga terms, surrender the saṃskāras to Kṛṣṇa as an offering — not through suppression but through offering the very desire as prasāda.", "bhakti": "Śrīdhara's boat-metaphor gives the most actionable guidance: intervene before the current takes you, not while you are already being swept. In practical terms, this means establishing worship (parameśvara-bhajana) as the first act of each day, before exposure to the sensory stream. Meditation, prayer, or a moment of dedicated intention at the start of the day functions as boarding the boat. Once the day's current of stimulus and reaction begins, you are already in the vessel. The failure mode is postponing the spiritual act until later — by then the current has you.", "advaita-bhakti": "Madhusūdana's causal-condition analysis points to intellectual work as a spiritual practice: systematically build genuine knowledge of the real consequences of prohibited actions and the real benefits of enjoined ones. This is not moralizing but cognitive renovation — when you viscerally understand (not merely believe) that a habitual indulgence carries hidden harm, the rāga loses its grip not through willpower but through knowledge. The daily application is ruthless honest inquiry: 'Do I actually know what this drive is leading toward, or am I operating on inherited assumption?'" }, "primary_meaning": "Attraction and aversion are seated in every sense and its objects; do not fall under their power, for they are robbers on your road." }