{
  "verse_id": "3.5",
  "mūla": {
    "devanāgarī": "न हि कश्चित् क्षणम् अपि जातु तिष्ठत्य् अकर्मकृत् | कार्यते ह्य् अवशः कर्म सर्वः प्रकृतिजैर् गुणैः",
    "iast": "na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt | kāryate hy avaśaḥ karma sarvaḥ prakṛtijair guṇaiḥ",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 5",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "kaścid",
      "lemma": "kaścit",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कश्चिद्"
    },
    {
      "surface_form": "kṣaṇam",
      "lemma": "kṣaṇa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्षणम्"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "jātu",
      "lemma": "jātu",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "कदाचित् कश्चित् तिष्ठति अकर्मकृत् सन्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कास्यांचिदवस्थायां क्षणमात्रमपि कश्चिदपि ज्ञानी वाऽज्ञो वा अकर्मकृत्कर्माण्यकुर्वाणो न तिष्ठति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "कदाचित्कश्चिदप्यजितेन्द्रियोऽकर्मकृत्सन्न तिष्ठति अपितु लौकिकवैदिककर्मानुष्ठानव्यग्र",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "जातु"
    },
    {
      "surface_form": "tiṣṭhati",
      "lemma": "√sthā",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तिष्ठति"
    },
    {
      "surface_form": "a",
      "lemma": "a",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अ"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वः प्राणी प्रकृतिजैः प्रकृतितो जातैः सत्त्वरजस्तमोभिः गुणैः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अकुर्वाणः तिष्ठति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कार्यत एव",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "kṛt",
      "lemma": "kṛt",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कृत्"
    },
    {
      "surface_form": "kāryate",
      "lemma": "√kāray",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रवर्त्यते हि यस्मात् अवश",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
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        },
        {
          "sense": "प्रवर्त्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
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        },
        {
          "sense": "कर्मणि प्रवर्तते अवशोऽस्वतन्त्रः सन्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। अतः कर्माण्यकुर्वाणो न कश्चिदपि तिष्ठतीत्यर्थः। यतः स्वाभाविका गुणाश्चालकाः अतः परवशतया सर्वदा कर्माणि कुर्वतोऽशुद्धबु",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कार्यते"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "avaśaḥ",
      "lemma": "avaśa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कार्यते प्रवर्त्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अवशः"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वः प्राणी प्रकृतिजैः प्रकृतितो जातैः सत्त्वरजस्तमोभिः गुणैः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अकुर्वाणः तिष्ठति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कार्यत एव",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
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      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "sarvaḥ",
      "lemma": "sarva",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्राणी प्रकृतिजैः प्रकृतितो जातैः सत्त्वरजस्तमोभिः गुणैः",
          "school": "advaita",
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          "witnesses": [
            "shankara"
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        },
        {
          "sense": "पुरुषः प्रकृति समुद्भवैः सत्त्वरजस्तमोभिः प्राक्तनकर्मानुगुणं प्रवृद्धैः गुणैः स्वोचितं कर्म प्रति अवशः कार्यते प्रवर्त",
          "school": "viśiṣṭādvaita",
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        {
          "sense": "प्रकृतिजैर्गुणैर्वा कर्म कार्यत एव",
          "school": "śuddhādvaita",
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        }
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    },
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      "surface_form": "prakṛti",
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      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "समुद्भवैः सत्त्वरजस्तमोभिः प्राक्तनकर्मानुगुणं प्रवृद्धैः गुणैः स्वोचितं कर्म प्रति अवशः कार्यते प्रवर्त्यते",
          "school": "viśiṣṭādvaita",
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        }
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    },
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        {
          "sense": "। अज्ञ इति वाक्यशेषः यतो वक्ष्यतिगुणैर्यो न विचाल्यते इति। सांख्यानां पृथक्करणात् अज्ञानामेव हि कर्मयोगः न ज्ञानिनाम्।",
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        {
          "sense": "स्वोचितं कर्म प्रति अवशः कार्यते प्रवर्त्यते",
          "school": "viśiṣṭādvaita",
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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_3.5",
        "anandgiri_3.5"
      ],
      "score": 0.5,
      "english_rendering": "No being — not even for an instant — ever rests without performing action; every creature is driven helplessly by the three qualities (sattva, rajas, tamas) born of prakriti. Śaṅkara's gloss makes the implied subject explicit: it is the ajñānī, the one who has not yet realized the Self as unmoving, who is thus swept along — for the jñānī, unmoved by the qualities, needs no karma-yoga. This verse therefore sets the lower bound: before knowledge dawns, renunciation of the act's form is impossible; only renunciation of its fruit-desire (niṣkāma-karma) is available as discipline.",
      "divergence_note": "Śaṅkara: 'ajaḥ' (the ignorant one) is the implied subject — 'guṇair yo na vicālyate' (one whom the qualities do not shake) is the contrasting type; karma-yoga is for the ajñānī alone, not for the jñānī whose spontaneous stillness already obtains."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.5",
        "vedantadeshika_3.5"
      ],
      "score": 0.5,
      "english_rendering": "Every person dwelling in this world is ceaselessly impelled toward action appropriate to their nature by the qualities — sattva, rajas, tamas — that have risen to prominence in them according to the momentum of prior karma (prāktana-karma); even one who resolves 'I do nothing' is in fact being driven. Rāmānuja's reading turns this into a pedagogical lever: precisely because the jīva cannot be still, the intelligent course is to harness that compelled motion as karma-yoga, exhaust the accumulated burden of past sin, bring the qualities under control, and thereby purify the antaḥkaraṇa (inner instrument) as the indispensable foundation for jñāna-yoga. To skip karma-yoga and claim jñāna-yoga is to become a mithyācāra — a pretender.",
      "divergence_note": "Rāmānuja: 'prāktan-karmānuguṇaṃ pravṛddhaiḥ guṇaiḥ svocitaṃ karma prati avaśaḥ kāryate' — driven toward its own appropriate action by qualities swollen with the momentum of prior deeds."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.5",
        "jayatirtha_3.5"
      ],
      "score": 0.5,
      "english_rendering": "Actions cannot be abandoned entirely — that is the bedrock point. The jīva (individual soul), utterly distinct from and dependent upon Hari, is constitutionally incapable of inaction; the qualities of prakriti execute their compulsion without pause. Madhva's brevity here is polemical: the verse is a refutation of the pseudo-sannyāsa that imagines total action-abandonment as the path — the jīva's dependence on the Lord's will is expressed moment-to-moment through this very compulsion, making surrender through action the only honest posture.",
      "divergence_note": "Madhva: 'na tu karmāṇi sarvātmanā tyaktuṃ śakyānīti' — actions cannot be abandoned in their totality; the verse is a direct refutation of that claim."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.5"
      ],
      "score": 0.5,
      "english_rendering": "Every soul is helplessly (avaśaḥ) compelled to act by the qualities born of prakriti — and in Vallabha's dispensation this helplessness is not a problem to be overcome but the very texture of the creature's participation in Kṛṣṇa's playful outpouring (līlā). To be driven by prakriti's qualities is to be inside the Lord's own exuberant self-expression; the wise devotee does not fight this compulsion but consecrates it, surrendering each compelled act upward into bhakti, transforming necessity into worship. Grace (prasāda) does not remove the compulsion — it redeems it.",
      "divergence_note": "Vallabha: 'ataḥ avaśaḥ sarvaḥ prakṛtijair guṇair vā karma kāryata eva' — therefore every being is driven to act by qualities born of prakriti, without exception."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.5"
      ],
      "score": 0.5,
      "english_rendering": "In no condition whatsoever — whether jñānī or ajñānī — does any person remain for even a moment without performing action; all people, bound and unbound alike, are driven to act by qualities born of their own nature (rāga, dveṣa and the rest), helplessly and without independence. Śrīdhara draws the practical conclusion immediately: renunciation of karma (karma-sannyāsa) means absence of attachment to karma, not absence of the act itself — since the act itself cannot be stopped, the only freedom available is freedom from its pull, which is precisely the bhakta's offering: each act done without the grip of personal desire becomes devotional action.",
      "divergence_note": "Śrīdhara: 'karmaṇāṃ ca sannyāsas teṣv anāsaktimātram na tu svarūpeṇā śakyatvāditi' — renunciation of actions means non-attachment to them, not their formal cessation, since their cessation is impossible."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.5"
      ],
      "score": 0.5,
      "english_rendering": "The one whose mind is outward-turned (bahirmukha) and whose intellect is impure — without the chitta-śuddhi that karma-yoga alone produces — cannot rest even for an instant without being driven into worldly or Vedic action by the qualities of prakriti, natural (svābhāvika) or expressed (abhivyakta). Madhusūdana synthesizes Advaita and bhakti by making chitta-śuddhi the pivot: the ajitēndriya (one who has not conquered the senses) is constitutionally incapable of sannyāsa, and therefore the jñāna-niṣṭhā that crowns the Advaita path is simply unavailable until the qualities that propel action have been met, purified, and transcended through Kṛṣṇa-arpita karma — action surrendered to the Lord as devotion.",
      "divergence_note": "Madhusūdana: 'karmajanyaśuddhyabhāve bahirmukhaḥ... ajitendriyaḥ... svābhāvikā guṇāś cālakāḥ ataḥ paravāśatayā sarvadā karmāṇi kurvatoḥ aśuddhabuddheḥ sarvakarmāsannyāso na saṃbhavatīti' — without karma-born purification, sannyāsa is impossible for the outward-turned, impure-minded being."
    }
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    "meter_shift_to_next": true,
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      "preceding_question": "",
      "following_response": ""
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        "9.12",
        "9.13",
        "11.51",
        "13.19",
        "13.20",
        "13.21",
        "13.23",
        "13.35",
        "14.5",
        "15.7",
        "18.40",
        "18.59"
      ]
    }
  ],
  "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": [
          "tiṣṭhati: sthā -> √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": [
          "kāryate: kāray -> √kāray"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the guṇas (qualities) are always driving action, what exactly does 'free will' mean in this framework — is there any freedom at all, or only freedom about the orientation of action?",
    "Śaṅkara reserves stillness for the jñānī alone; does that make karma-yoga a second-class path, or is it the only honest path for most people most of the time?",
    "Rāmānuja insists that bypassing karma-yoga to claim jñāna-yoga makes one a mithyācāra (pretender) — how do we distinguish genuine inner stillness from spiritual performance?",
    "Madhva's point is that total action-abandonment is structurally impossible — does that mean every ascetic renunciation is partly self-deception, or does formal sannyāsa point to something beyond the guṇa-mechanism?",
    "If even a moment of inaction is impossible, what is the relationship between this verse and the experience of deep meditative stillness (samādhi) — is samādhi an exception, or is it itself a form of action?",
    "Śrīdhara says renunciation means non-attachment, not cessation — does that make the quality of attention the only real variable, rather than which actions are performed?",
    "Madhusūdana makes chitta-śuddhi (purification of the inner instrument) the bottleneck for any higher path — what does that say about spiritual bypassing in contemporary practice?"
  ],
  "everyday_applications": {
    "advaita": "When you find yourself unable to 'just stop' — unable to turn off mental commentary, planning, or reactivity — treat that as empirical data: the guṇas are in motion. The Advaita application is not to force stillness but to observe the motion without identification, practicing 'I am the witness, not the actor,' until the distinction between the acting prakriti and the unmoving Self becomes lived, not merely conceptual.",
    "viśiṣṭādvaita": "At work, when you notice you are being swept into a task by habit, social pressure, or role-pressure (prāktana-karma momentum), do not resist the sweep — redirect it. Perform the compelled action with deliberate dedication to the Lord (Bhagavān-arpaṇa), gradually substituting the quality of service (kainkarya) for the quality of self-advancement. This is karma-yoga as antaḥkaraṇa-hygiene: each redirected act cleans the instrument.",
    "dvaita": "In any moment of feeling compelled — by hunger, anger, ambition, exhaustion — recognize this as the structural dependence of the jīva on prakriti, and through prakriti on Hari's will. The Dvaita application is a micro-act of theological honesty: 'I am not the independent agent here; Hari is the sustaining ground of this motion.' This reframes compulsion as participation in the Lord's sovereignty, not as personal failure.",
    "śuddhādvaita": "In the Puṣṭi-mārga household, the daily tide of chores, obligations, and interruptions is itself the substance of bhakti. When you are driven to cook, to speak, to move, to respond — consecrate the compulsion by mentally placing each act at Kṛṣṇa's feet before doing it. The verse's 'avaśaḥ' (helplessly) is reread not as bondage but as Kṛṣṇa's own playful pull; the devotee surfs it rather than fighting it.",
    "bhakti": "Before beginning any task you did not consciously choose — a reflex response, a social obligation, a habit — pause for one breath and name the attachment (rāga) or aversion (dveṣa) driving it. Śrīdhara's application: you cannot stop the act, but you can catch the hook. That one breath of noticing is the beginning of non-attachment (anāsakti), which is the only form of karma-sannyāsa available to an embodied being.",
    "advaita-bhakti": "When spiritual practice feels dry, effortful, or joyless — when you are going through the motions of japa, puja, or study without inner resonance — take it as Madhusūdana's diagnostic signal: chitta-śuddhi is incomplete. The application is to re-enter karma-yoga not as a demotion but as repair work: honest, humble, Kṛṣṇa-surrendered action in ordinary life, performed until the antaḥkaraṇa becomes a clear enough vessel for genuine bhakti and eventually jñāna to arise naturally."
  },
  "primary_meaning": "No one stands still even for a moment; every creature is driven helplessly to act by the qualities of nature, sattva, rajas, and tamas."
}