{
  "verse_id": "3.36",
  "mūla": {
    "devanāgarī": "अथ केन प्रयुक्तो ऽयं पापं चरति पूरुषः | अनिच्छन्न् अपि वार्ष्णेय बलाद् इव नियोजितः",
    "iast": "atha kena prayukto 'yaṃ pāpaṃ carati pūruṣaḥ | anicchann api vārṣṇeya balād iva niyojitaḥ",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 36",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yadi",
      "lemma": "yadi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यदि"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "anartha",
      "lemma": "anartha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनर्थ"
    },
    {
      "surface_form": "mūlam",
      "lemma": "mūla",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मूलम्"
    },
    {
      "surface_form": "dhyāyataḥ",
      "lemma": "√dhyā",
      "grammar": "genitive masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ध्यायतः"
    },
    {
      "surface_form": "viṣayān",
      "lemma": "viṣaya",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "अनुभवितुम् अनिच्छन्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विषयान्"
    },
    {
      "surface_form": "puṃsaḥ",
      "lemma": "puṃs",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पुंसः"
    },
    {
      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "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": "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": "प्रश्नस्य प्रकृते क उपयोगः इत्यत आह अथे ति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अस्य"
    },
    {
      "surface_form": "paripanthinau",
      "lemma": "paripanthin",
      "grammar": "nominative masculine dual noun",
      "senses_attested_in_panel": [
        {
          "sense": "3।34 इति रागद्वेषयोः परिपन्थित्वस्योक्तत्वात् न हि पापप्रयोजकत्वात्। अन्यद्रागादेः पुरुषपरिपन्थित्वमित्यतः प्रश्नाभिप्र",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "परिपन्थिनौ"
    },
    {
      "surface_form": "34",
      "lemma": "34",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "३४"
    },
    {
      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "uktam",
      "lemma": "√vac",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उक्तम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "surface_form": "uvāca",
      "lemma": "√vac",
      "grammar": "past indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "अथ अयं ज्ञानयोगाय प्रवृत्तः पूरुषः स्वयं विषयान् अनुभवितुम् अनिच्छन्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "अथ केनेति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उवाच"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "3.1",
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    {
      "verse": "2.2",
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    },
    {
      "verse": "1.41",
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    },
    {
      "verse": "11.50",
      "type": "long-distance thematic echo",
      "score": 0.8426,
      "feature_breakdown": {
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    },
    {
      "verse": "18.51",
      "type": "long-distance thematic echo",
      "score": 0.8384,
      "feature_breakdown": {
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    },
    {
      "verse": "18.23",
      "type": "long-distance thematic echo",
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      "feature_breakdown": {
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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_3.36",
        "anandgiri_3.36"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna asks: by what is this person impelled to commit pāpa (sin, demerit-laden action) even against his own wish, as if driven by force? Śaṅkara identifies the question as pointing toward the singular root-enemy that will be named in 3.37: this compulsion is not many-rooted but one, and Kṛṣṇa will identify it as the enemy of all. The address vārṣṇeya (descendant of Vṛṣṇi) is noted; the answer, Śaṅkara says, is: listen — the enemy I shall name is the maker of all misfortune.",
      "divergence_note": "Śaṅkara: 'athakena hetubhūtena prayuktaḥ san rājñeva bhṛtyaḥ ayaṃ pāpaṃ karma carati pūruṣaḥ svayam anicchan api' — the simile of a servant forced by a king grounds the compulsion as external to the ātman."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.36",
        "vedantadeshika_3.36"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna, already oriented toward jñāna-yoga, cannot understand why a person who does not desire sense-objects is still compelled to experience them — and thus accrues pāpa. Rāmānuja reads the question as a sincere inquiry into the obstruction of bhakti-yoga: if the jīva (individual soul), which is Bhagavān's body, is being driven against its own inclination, there must be an identifiable force separable from the jīva's real will. The compulsion is real, the jīva's desire toward Bhagavān is real, yet something intervenes.",
      "divergence_note": "Rāmānuja: 'ayaṃ jñānayogāya pravṛttaḥ pūruṣaḥ svayaṃ viṣayān anubhavitum anicchan api kenaprayukto viṣayānubhavarūpaṃ pāpam balāt niyojita iva carati' — the specific framing 'oriented toward jñāna-yoga yet compelled' sets viṣaya-experience as the obstacle to kainkarya (loving service)."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.36",
        "jayatirtha_3.36"
      ],
      "score": 0.5,
      "english_rendering": "Madhva focuses the question on ranking among multiple causes: there are many causes of sinful action — krodha (anger), lobha (greed), and others — but kāma is the most powerful. Arjuna's question 'by what (kena)?' is thus a diagnostic question: among the candidates, which is primus? The answer Kṛṣṇa will give in 3.37 — kāma eṣa krodha eṣa — is already anticipated in Madhva's reading as establishing kāma as the supreme causal agent from which the others derive.",
      "divergence_note": "Madhva: 'bahavaḥ karmakāraṇāḥ santi krodhādayaḥ kāmaśca — tatra ko balavān iti pṛcchati' — the question is explicitly a ranking question, not merely an identification question."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.36"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads Arjuna's question as arising from the recognition that svadharma leads to puṇya (merit) and paradharma to pāpa, yet the person still errs. The questioner suspects a driving agent even behind such structurally clear prescriptions — something that compels even the person who knows the distinction. In Puṣṭi-mārga, where Kṛṣṇa's prasāda (grace) is the only liberating force, kāma represents the absence of that grace, the state of being driven by prakṛti rather than drawn by Kṛṣṇa-līlā.",
      "divergence_note": "Vallabha: 'tayor na vaśam āgacchet ity atyaśakyaṃ asvāntantryāt rogivat' — the simile of a sick person unable to resist craving anchors the helplessness; the questioner is noting a structural inability."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.36"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads this verse as Arjuna pushing beyond the earlier prescription of 3.34 (do not come under the power of rāga and dveṣa). Arjuna's point is: I have been told to restrain rāga-dveṣa by discriminative power (vivekabala), yet we observe that persons still fall into pāpa despite such restraint. Therefore there must be a yet more fundamental cause. Śrīdhara identifies the question as a request to uncover the root beneath the observable symptoms.",
      "divergence_note": "Śrīdhara: 'kāmakrodhau vivekabelana nirundhato pi puruṣasya punaḥ pāpe pravṛttidaśanād anyo pi tayormūlabhūtaḥ kaścit pravartako bhavet iti sambhāvanāyāṃ praśnaḥ' — the question arises from empirical observation of persistent pāpa-pravṛtti even after restraint."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.36"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana provides the most elaborate reading: Kṛṣṇa has previously cited multiple causes of pāpa-pravṛtti (ध्यायतो विषयान् पुंसः at 2.62 onward, and prakṛti-guṇa entanglement at 3.27 onward). Arjuna now asks whether all causes are equally principal or whether one root cause subsumes the rest. If the latter, eliminating that single cause would suffice — a far more efficient path. The question is thus strategic: Arjuna wants to know the prime mover so as to direct the entirety of his energy toward uprooting it. The address vārṣṇeya (of Vṛṣṇi-clan, Arjuna's maternal family) carries an affective charge — Arjuna is invoking kinship-compassion to ensure Kṛṣṇa does not withhold the answer.",
      "divergence_note": "Madhusūdana: 'kiṃ sarvāṇy api samapradhānyena kāraṇāni, athavaikam eva mukhyaṃ kāraṇam itarāṇi tu tatsahakāriṇi kevalam — tatra adye sarveṣāṃ pṛthak-pṛthag-nivāraṇe mahān prayāsaḥ syāt, ante tv ekasmin nirākṛte kṛtakṛtyatā syāt' — the strategic either/or is Madhusūdana's distinctive contribution."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Arjuna",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अर्जुन",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.2",
        "2.54",
        "3.1",
        "3.7",
        "9.19",
        "10.32",
        "10.39",
        "11.50"
      ]
    },
    {
      "list": "ज्ञातुम्",
      "role": "supporting",
      "other_verses_in_list": [
        "11.31",
        "11.54"
      ]
    },
    {
      "list": "द्वेष",
      "role": "supporting",
      "other_verses_in_list": [
        "2.57",
        "2.64",
        "3.34",
        "5.3",
        "6.9",
        "7.27",
        "9.29",
        "12.13",
        "12.17",
        "13.6",
        "14.22",
        "18.10",
        "18.23",
        "18.51"
      ]
    },
    {
      "list": "युक्त",
      "role": "supporting",
      "other_verses_in_list": [
        "1.14",
        "2.28",
        "2.39",
        "2.50",
        "2.51",
        "2.61",
        "2.64",
        "2.66",
        "3.26",
        "4.18",
        "5.6",
        "5.7",
        "5.8",
        "5.12",
        "5.21",
        "5.23",
        "5.26",
        "6.8",
        "6.14",
        "6.17",
        "6.18",
        "6.29",
        "6.47",
        "7.17",
        "7.18",
        "7.22",
        "7.30",
        "8.8",
        "8.10",
        "8.14",
        "8.27",
        "9.14",
        "9.22",
        "9.28",
        "9.34",
        "10.10",
        "12.1",
        "12.2",
        "15.14",
        "17.5",
        "17.17",
        "18.28",
        "18.51"
      ]
    },
    {
      "list": "वार्ष्णेय",
      "role": "supporting",
      "other_verses_in_list": [
        "1.41"
      ]
    }
  ],
  "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": [
          "dhyāyataḥ: dhyā -> √dhyā",
          "uktam: vac -> √vac",
          "uvāca: vac -> √vac"
        ]
      },
      {
        "date": "2026-05-05",
        "fix": "meter_relabel",
        "scope": "prosodic_information.meter",
        "from": "other",
        "to": "anuṣṭubh",
        "source": "syllabification analysis by prosodic-caesura subagent (Macdonell §504-520, Apte App I)",
        "reason": "originally labeled 'other'; verse scans as anuṣṭubh (4 pādas × 8 syllables)"
      }
    ]
  },
  "so_what_questions": [
    "If kāma compels even the unwilling, does moral responsibility survive? How do the schools differ in preserving or dissolving the agent's culpability?",
    "Arjuna's question implicitly distinguishes the person's 'real' will from the compelled action — what metaphysical framework does each school use to explain this split within the jīva?",
    "Madhusūdana's strategic reading assumes a single root cause is more practically useful than many equal causes — is this a soteriological claim or a logical one, and what does each school's answer reveal about its theory of liberation?",
    "Śrīdhara notes that restraint through vivekabala (discriminative power) fails to prevent pāpa — what does this empirical observation imply about the adequacy of purely jñāna-based approaches, and how would Rāmānuja and Madhva respond?",
    "Vallabha's disease-analogy (rogivat) suggests the compelled person is not fully autonomous — does this make Kṛṣṇa-prasāda logically necessary for liberation, or does it merely make it practically superior?",
    "The verse uses 'balād iva niyojitaḥ' (as if forced) — the word 'iva' (as if) leaves open whether the compulsion is real or apparent. How does each school handle this ambiguity, and does it matter for their respective sādhanā paths?",
    "Madhva reads the question as ranking multiple causes by strength — what are the implications of a hierarchical causal model of pāpa for the design of spiritual practice compared to Advaita's single-root model?"
  ],
  "everyday_applications": {
    "advaita": "Notice the gap between what you intend and what you actually do — that gap is not 'you failing'; it is the signature of avidyā (nescience) operating through apparent individuality. Instead of layering self-reproach, ask: what is the single pattern beneath the repeated failures? Name it precisely, as Arjuna asks Kṛṣṇa to name it. Precise identification is the beginning of jñāna; vague guilt is its obstruction.",
    "viśiṣṭādvaita": "When you find yourself pulled toward activities you do not even want — compulsive scrolling, reactive speech, habitual resentment — recognize that your deeper will (oriented toward Bhagavān) is being blocked, not replaced. The practical move is not force of will but reorientation: redirect even small actions as kainkarya (service). The compulsion weakens when the jīva's natural śeṣatva (servant-nature) is exercised, not suppressed.",
    "dvaita": "Madhva's ranking insight has direct utility: not all bad habits are equally causal. Identify which single compulsion (kāma, krodha, lobha) is the prime mover in your recurring pattern. Eliminate the head; the dependent causes weaken. Diluted effort spread across all symptoms is less efficient than concentrated effort at the root. Hari-smaraṇa (remembrance of Hari) is the counter-force ranked highest against kāma.",
    "śuddhādvaita": "If you have tried repeatedly to change a behavior and cannot, Vallabha's disease-frame is compassionately accurate: straining harder will not cure what requires grace. The application is not passivity but a different kind of action — seek Kṛṣṇa's proximity (satsaṅga, kīrtana, sevā) rather than doubling down on self-discipline. Prasāda (grace received through proximity) dissolves what personal effort cannot.",
    "bhakti": "Śrīdhara's empirical observation is a useful diagnostic tool: if you have practiced restraint (viveka, discrimination) and still find the same pāpa-pravṛtti (pull toward harmful action) returning, do not conclude that your practice was wrong. Conclude, as Arjuna does, that there is a root not yet addressed. Treat the persistence of the pattern as information, not failure. Then take the question deeper — what compels this, beneath the surface habit?",
    "advaita-bhakti": "Madhusūdana's strategic logic applies to personal change: before designing an intervention, determine whether you are facing a multi-causal situation (requiring many parallel interventions) or a single-root situation (where one targeted change produces cascade improvement). Most people treat life problems as multi-causal when they are actually single-root. The vārṣṇeya address reminds us: invoke relationship, not just technique — bring the question to someone who has genuine affection for you, not merely expertise."
  },
  "primary_meaning": "Arjuna asks: what drives a person to sin even against his own will, O Krishna, as if compelled by force?"
}