{ "verse_id": "3.43", "mūla": { "devanāgarī": "एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानम् आत्मना | जहि शत्रुं महाबाहो काम-रूपं दुरासदम्", "iast": "evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānam ātmanā | jahi śatruṃ mahābāho kāma-rūpaṃ durāsadam", "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 43", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "evam", "lemma": "evam", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एवम्" }, { "surface_form": "buddheḥ", "lemma": "buddhi", "grammar": "ablative feminine singular noun", "senses_attested_in_panel": [ { "sense": "परम् आत्मानं बुद्ध्वा ज्ञात्वा संस्तभ्य सम्यक् स्तम्भनं कृत्वा आत्मानं स्वेनैव आत्मना संस्कृतेन मनसा सम्यक् समाधायेत्यर", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अपि परं कामं ज्ञानविरोधिनं वैरिणं बु द्ध्वा आत्मानं मनः आत्मना बुद्ध्या कर्मयोगे अवस्थाप्य एनं कामरूपं दुरासदं शत्रुं ज", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "परमवशभूतं तं बुद्ध्वा आत्मना योगशुद्धेनात्मानं मनः बुद्धेः परं आत्मानं पुरुषं बुद्ध्वेति केचित्", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "परमात्मानं बुद्ध्वा आत्मना एवंभूतनिश्चयात्मिकया बुद्ध्यात्मानं मनः संस्तभ्य निश्चलं कृत्वा कामरूपं शत्रुं जहि मारय", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "परं बुद्ध्वा साक्षात्कृत्य संस्तभ्य स्थिरीकृत्यात्मानं मनः आत्मना एतादृशनिश्चयात्मिकया बुद्ध्या जहि मारय शत्रुं सर्वपुर", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "बुद्धेः" }, { "surface_form": "param", "lemma": "para", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "परम्" }, { "surface_form": "buddhvā", "lemma": "budh", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "ज्ञात्वा संस्तभ्य सम्यक् स्तम्भनं कृत्वा आत्मानं स्वेनैव आत्मना संस्कृतेन मनसा सम्यक् समाधायेत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्मना योगशुद्धेनात्मानं मनः बुद्धेः परं आत्मानं पुरुषं बुद्ध्वेति केचित्", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "आत्मना एवंभूतनिश्चयात्मिकया बुद्ध्यात्मानं मनः संस्तभ्य निश्चलं कृत्वा कामरूपं शत्रुं जहि मारय", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "साक्षात्कृत्य संस्तभ्य स्थिरीकृत्यात्मानं मनः आत्मना एतादृशनिश्चयात्मिकया बुद्ध्या जहि मारय शत्रुं सर्वपुरुषार्थशातनम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "बुद्ध्वा" }, { "surface_form": "saṃstabhya", "lemma": "saṃstambh", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "सम्यक् स्तम्भनं कृत्वा आत्मानं स्वेनैव आत्मना संस्कृतेन मनसा सम्यक् समाधायेत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "निश्चलं कृत्वा कामरूपं शत्रुं जहि मारय", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स्थिरीकृत्यात्मानं मनः आत्मना एतादृशनिश्चयात्मिकया बुद्ध्या जहि मारय शत्रुं सर्वपुरुषार्थशातनम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "संस्तभ्य" }, { "surface_form": "ātmānam", "lemma": "ātman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानम्" }, { "surface_form": "ātmanā", "lemma": "ātman", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "संस्कृतेन मनसा सम्यक् समाधायेत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "बुद्ध्या कर्मयोगे अवस्थाप्य एनं कामरूपं दुरासदं शत्रुं जहि नाशय इति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "योगशुद्धेनात्मानं मनः बुद्धेः परं आत्मानं पुरुषं बुद्ध्वेति केचित्", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "एवंभूतनिश्चयात्मिकया बुद्ध्यात्मानं मनः संस्तभ्य निश्चलं कृत्वा कामरूपं शत्रुं जहि मारय", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "एतादृशनिश्चयात्मिकया बुद्ध्या जहि मारय शत्रुं सर्वपुरुषार्थशातनम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "आत्मना" }, { "surface_form": "jahi", "lemma": "hā", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जहि" }, { "surface_form": "śatrum", "lemma": "śatru", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शत्रुम्" }, { "surface_form": "mahā", "lemma": "mahat", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "महा" }, { "surface_form": "bāho", "lemma": "bāhu", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बाहो" }, { "surface_form": "kāma", "lemma": "kāma", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काम" }, { "surface_form": "rūpam", "lemma": "rūpa", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "रूपम्" }, { "surface_form": "durāsadam", "lemma": "durāsada", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दुरासदम्" } ], "intertextual_panel": [ { "verse": "6.6", "type": "lemma-family resonance", "score": 0.922, "feature_breakdown": { "cosine": 0.862, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.393, "stem_prefix": 6.0 } }, { "verse": "6.36", "type": "shared-vocabulary echo", "score": 0.8904, "feature_breakdown": { "cosine": 0.8504, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.9939, "stem_prefix": 4.0 } }, { "verse": "6.5", "type": "shared-vocabulary echo", "score": 0.8901, "feature_breakdown": { "cosine": 0.8501, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.6689, "stem_prefix": 4.0 } }, { "verse": "6.20", "type": "shared-vocabulary echo", "score": 0.8895, "feature_breakdown": { "cosine": 0.8495, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.6689, "stem_prefix": 4.0 } }, { "verse": "7.4", "type": "cross-chapter thematic parallel", "score": 0.8894, "feature_breakdown": { "cosine": 0.8394, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.5964, "stem_prefix": 4.0 } }, { "verse": "3.42", "type": "next-verse continuation", "score": 0.8883, "feature_breakdown": { "cosine": 0.8483, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.0409, "stem_prefix": 3.0 } }, { "verse": "2.55", "type": "shared-vocabulary echo", "score": 0.8868, "feature_breakdown": { "cosine": 0.8468, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.6004, "stem_prefix": 4.0 } }, { "verse": "3.40", "type": "near-cluster echo", "score": 0.8855, "feature_breakdown": { "cosine": 0.8255, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.3885, "stem_prefix": 6.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_3.43", "anandgiri_3.43" ], "score": 0.5, "english_rendering": "Having known the ātman as supreme beyond the intellect — that which is the witness of all modifications and free from all vikāra (transformation) — one must steady the mind through discerning buddhi. By this rightly assembled inner instrument, O Mahābāho, slay this enemy in the form of kāma, difficult of access because its ramifications are many and hard to trace. Śaṅkara reads durāsada as durgney-aneka-viśeṣa — kāma's specifics are many and hard to know, hence the effort required is commensurate with the teaching of the entire chapter.", "divergence_note": "Śaṅkara: 'saṃstabhya samyak stambhanaṃ kṛtvā ātmānaṃ svenaiva ātmanā saṃskṛtena manasā samyak samādhāya' — the stabilizing is done by a mind already cultured through discrimination, not by force of will alone." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_3.43", "vedantadeshika_3.43" ], "score": 0.5, "english_rendering": "Understanding kāma as the supreme enemy of jñāna — opposed to the steady devotional intelligence that leads one to Bhagavān — fix the mind (ātmānam) through buddhi devoted to karma-yoga, and destroy this enemy. Rāmānuja reads 'buddheḥ param kāmam' — kāma is what is supreme over the intellect in the sense of what most powerfully overrides it, and thus the supreme obstacle to kainkarya (service) to the Lord. Steady action in Bhagavān's service is both the weapon and the battlefield.", "divergence_note": "Rāmānuja: 'kāmaṃ jñānavirodhiṃ vairiṇaṃ buddhvā ātmānaṃ manaḥ ātmanā buddhyā karmayoge avasthāpya' — the stabilizing is explicitly placement into karma-yoga as the discipline." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_3.43", "jayatirtha_3.43" ], "score": 0.5, "english_rendering": "*Buddhi* (intellect) is *paratantra* (eternally dependent), yet it stands above the senses and their objects in the *taratamya* (graded ontological hierarchy): to know what is higher than *buddhi* is to know *Hari* himself, the *svatantra* (the independently real, self-sufficient) Lord who alone is *paraṃ* in the absolute sense. *Saṃstabhya ātmānam ātmanā* — the *jīva* steadies itself by means of itself, yet this steadying is not autonomous; it is Hari's *śakti* (power) operating through the *jīva* as instrument, for the *jīva* possesses no independent capacity to restrain *kāma* (desire) by its own force. The address *mahābāho* (O mighty-armed) names Arjuna's martial excellence as itself a gift of the Lord's *anugraha* (grace). *Jahi śatruṃ kāma-rūpaṃ durāsadam* — slay this enemy whose form is desire, difficult to assail: the imperative is Hari's direct command, not an invitation to self-reliant heroism. *Kāma* obstructs *bhakti* as ontological subordination and distorts the *jīva*'s proper station within *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter); its defeat is therefore not merely ethical but a restoration of right *bheda* (real distinction). The slaying belongs formally to Arjuna, really to Hari — *jīva-kartṛtva* (jīva-agency) is real but always derivative, never *svatantra*.", "divergence_note": "No Madhva or Jayatīrtha bhāṣya is extant for this verse; the reading is voiced directly from dvaita siddhānta primitives applied to the mūla.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_3.43" ], "score": 0.5, "english_rendering": "Vallabha reads the verse through the lens of puṣṭi-prasāda: 'buddheḥ param ātmānam' — the supreme puruṣa beyond intellect is Śrī Kṛṣṇa himself, and knowing him means recognizing that even kāma and the mind belong to his līlā-field. The injunction to slay is simultaneously an injunction to surrender the initiative of slaying to Kṛṣṇa. Where Bhagavān himself causes the karma, bondage cannot arise; where the devotee acts in full awareness of Kṛṣṇa's primacy, the act is already liberated. Chapter 3 closes by pointing beyond its own ethical structure to Kṛṣṇa's sovereign will.", "divergence_note": "Vallabha: 'svayaṃ hi bhagavān yatra karma kārayati svataḥ / kva punas tatra bandhaḥ syād' — where Bhagavān himself causes action, bondage cannot arise; slaying kāma is itself Kṛṣṇa's action through Arjuna." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_3.43" ], "score": 0.5, "english_rendering": "Śrīdhara offers a clean upasaṃhāra (summation): modifications like kāma arise from the buddhi-sphere touching the domain of the senses and objects — the ātman itself remains nirviṣaya (without modification), the witness. Knowing the ātman in this way as utterly beyond the perturbations of mind and intellect, one stabilizes the mind through a niścayātmikā buddhi (resolute, settled intelligence) and then slays kāma. Durāsada is glossed as both 'hard to reach' and 'of hard-to-know movement' — kāma conceals itself as desire for legitimate goods, making identification the first act of the battle.", "divergence_note": "Śrīdhara: 'ātmā tu nirvikāras tat-sākṣī evaṃ buddheḥ param ātmānaṃ buddhvā ātmanā evaṃbhūta-niścayātmikayā buddhyā ātmānaṃ manaḥ saṃstabhya niścalaṃ kṛtvā' — witness-consciousness is the epistemological anchor from which kāma is seen and slain." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_3.43" ], "score": 0.5, "english_rendering": "Madhusūdana closes his reading of chapter 3 with a double verse that names the upāya (means) and the upeya (goal): karma-niṣṭhā is the primary upāya taught here, jñāna-niṣṭhā is the tad-guṇa (attendant excellence) toward which karma-niṣṭhā moves. The pūrṇa ātman — 'full ātman' glimpsed via the word 'param' in 2.59 — is now directly invoked: know it by sākṣātkāra (direct realization), stabilize the mind in that knowledge, and from that stability slay the enemy who 'cuts across all puruṣārthas' (sarvapuruṣārtha-śātana). Mahābāho is a fitting address because for the strong-armed, enemy-slaying is natural — the address validates the capability already present.", "divergence_note": "Madhusūdana: 'pūrṇam ātmānaṃ buddheḥ paraṃ buddhvā sākṣātkṛtya saṃstabhya sthirīkṛtvā ātmānaṃ manaḥ ātmanā etādṛśa-niścayātmikayā buddhyā jahi śatruṃ sarva-puruṣārtha-śātanam' — and then his colophon verse: 'upāyaḥ karma-niṣṭhā-tra prādhānyenopasamhṛtā / upeyā jñāna-niṣṭhā tu tad-guṇatvena kīrtitā.'" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Mahābāho", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "महाबाहो", "role": "supporting", "other_verses_in_list": [ "2.26", "2.68", "3.28", "5.3", "5.6", "6.35", "6.38", "7.4", "7.5", "18.1", "18.13" ] } ], "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)" }, "so_what_questions": [ "If kāma is 'covered over' by the senses, mind, and intellect (3.40), and this verse says knowing the ātman beyond all three is the weapon — does knowledge itself function as a sword here, or does it merely expose the enemy that action must then slay?", "Śaṅkara glosses durāsada as 'of many difficult-to-know specifics' — kāma disguises itself as legitimate desire. What disciplines of discernment allow a practitioner to identify which desires are kāma in disguise versus desires arising from dharmic orientation?", "Rāmānuja reads 'buddheḥ param' as kāma being supreme in its capacity to override intellect. If kāma is architecturally above buddhi in its obstructive power, how is buddhi itself strong enough to slay it — what makes saṃstabhya (steadying) possible at all?", "Madhusūdana's colophon verse names karma-niṣṭhā as upāya and jñāna-niṣṭhā as upeya — yet the entire chapter has been about karma. Does the chapter end by undermining itself, or does it establish karma as the only honest entry point?", "Vallabha's reading dissolves the agency of slaying into Kṛṣṇa's prasāda. If the devotee is not the true agent of victory over kāma, what is the devotee's contribution — and how is it different from quietism?", "The verse is addressed to 'Mahābāho' (mighty-armed). The epithet recurs at martial moments. Is the address to the body's capacity (arms that can fight) or to the soul's capacity — and does Arjuna's physical strength function as a symbol or as an actual precondition for this kind of inner battle?", "Chapter 3 opens with Arjuna's confusion about action vs. renunciation and closes with an injunction to internal war. Has the chapter answered his question, or has it relocated it? What has changed in the framing of the problem between 3.1 and 3.43?" ], "everyday_applications": { "advaita": "When a compulsive pattern (overeating, doom-scrolling, approval-seeking) pulls you in, the Advaita move is not willpower — it is a brief act of dis-identification: notice 'the one noticing this urge is not the urge.' That gap — however thin — is the ātman standing as witness. From there, a single resolved choice becomes possible. The chapter's teaching: you cannot fight kāma while being kāma; withdraw one step into the witness and the battle becomes winnable.", "viśiṣṭādvaita": "Rāmānuja's emphasis is on placement: put the mind back into the practice (karma-yoga in Bhagavān's service) rather than fighting the desire head-on. When distracted by craving during a task you have dedicated to a larger good, the practice is re-orientation — not suppression. Redirect the hand back to the work offered to the Lord. The desire doesn't need to disappear; it needs to find that your attention has already moved.", "dvaita": "Madhva's dependent-worship frame translates practically as: don't trust your own capacity to defeat a deep compulsion by resolution alone. Invoke assistance explicitly — through prayer, through a teacher, through a community. The jīva's strength is real but not autonomous; it is a loan from Hari. Asking for help is therefore theologically correct, not a failure of will. The chapter's closing injunction is addressed by Kṛṣṇa to Arjuna — the Lord commands, the devotee acts within that command.", "śuddhādvaita": "Vallabha's application: when you notice a binding desire, offer the noticing itself to Kṛṣṇa — 'this is in your field, not mine.' The Puṣṭi-mārga practitioner does not primarily fight kāma; they continuously re-offer the territory of mind to the Lord's sovereignty. Over time, desires that persist are examined: do they arise from svābhāvika-dharma (Kṛṣṇa's nature expressing through you) or from ego-fuel? Discrimination happens at that level, not at the level of brute suppression.", "bhakti": "Śrīdhara's witness-consciousness move is practically usable in conflict: when another person triggers anger or craving in you, before responding, locate the part that is merely watching the trigger and the emotional response arise. That location — even for a second — is the niścalā (steady) point. Speak from there rather than from the agitated surface. This is not emotional suppression; it is the practical anatomy of what Śrīdhara means by 'stabilizing the mind through a resolute intelligence.'", "advaita-bhakti": "Madhusūdana's synthesis offers a two-register practice: do your committed work (karma-niṣṭhā) consistently, and let the quality of full presence in that work gradually open jñāna. The insight doesn't need to be achieved separately; it ripens in the doing. When kāma pulls you off the work, the practice is not a philosophical argument against desire but a return to the task — 'here is the work; I will do this.' The intellectual clarity about kāma's nature (sarvapuruṣārtha-śātana) makes each return easier, but the return is the practice." }, "primary_meaning": "Know that the self stands beyond even the intellect, steady yourself by that knowledge, and then strike down desire, O mighty-armed, that hard-to-reach enemy." }