{ "verse_id": "5.8", "mūla": { "devanāgarī": "नैव किं चित् करोमीति युक्तो मन्येत तत्त्व-वित् | पश्यञ् शृण्वन् स्पृशञ् जिघ्रन्न् अश्नन् गच्छन् स्वपञ् श्वसन्", "iast": "naiva kiṃ cit karomīti yukto manyeta tattva-vit | paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan", "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 8", "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": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "kim", "lemma": "ka", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "किम्" }, { "surface_form": "cit", "lemma": "cit", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चित्" }, { "surface_form": "karomi", "lemma": "kṛ", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "करोमि" }, { "surface_form": "iti", "lemma": "iti", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इति" }, { "surface_form": "yuktaḥ", "lemma": "√yuj", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "युक्तः" }, { "surface_form": "manyeta", "lemma": "√man", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "चिन्तयेत् तत्त्ववित् आत्मनो याथात्म्यं तत्त्वं वेत्तीति तत्त्ववित् परमार्थदर्शीत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। ज्ञानैकस्वभावस्य मम कर्ममूलेन्द्रियप्राणसम्बन्धकृतम् ईदृशं कर्तृत्वम् न स्वरूपप्रयुक्तम् इति मन्येत इत्यर्थः।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "मन्यते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "मन्यते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "मन्येत" }, { "surface_form": "tattva", "lemma": "tattva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्त्व" }, { "surface_form": "vid", "lemma": "vid", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विद्" }, { "surface_form": "paśyan", "lemma": "dṛś", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पश्यन्" }, { "surface_form": "śṛṇvan", "lemma": "√śru", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शृण्वन्" }, { "surface_form": "spṛśan", "lemma": "√spṛś", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्पृशन्" }, { "surface_form": "jighran", "lemma": "√ghrā", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जिघ्रन्" }, { "surface_form": "aśnan", "lemma": "√aś", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अश्नन्" }, { "surface_form": "gacchan", "lemma": "gam", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गच्छन्" }, { "surface_form": "svapan", "lemma": "√svap", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्वपन्" }, { "surface_form": "śvasan", "lemma": "√śvas", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "श्वसन्" } ], "intertextual_panel": [ { "verse": "5.9", "type": "next-verse continuation", "score": 1.0184, "feature_breakdown": { "cosine": 0.8284, "theme_graph": 19.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "6.20", "type": "cross-chapter thematic parallel", "score": 0.8941, "feature_breakdown": { "cosine": 0.8241, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.2533, "stem_prefix": 6.0 } }, { "verse": "10.18", "type": "lemma-family resonance", "score": 0.892, "feature_breakdown": { "cosine": 0.842, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.2209, "stem_prefix": 5.0 } }, { "verse": "2.29", "type": "lemma-family resonance", "score": 0.8915, "feature_breakdown": { "cosine": 0.8315, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.5937, "stem_prefix": 6.0 } }, { "verse": "4.20", "type": "lemma-family resonance", "score": 0.8885, "feature_breakdown": { "cosine": 0.8294, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0458, "lemma_overlap": 11.1271, "stem_prefix": 5.0 } }, { "verse": "3.22", "type": "cross-chapter thematic parallel", "score": 0.8821, "feature_breakdown": { "cosine": 0.8121, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.0041, "stem_prefix": 6.0 } }, { "verse": "13.24", "type": "long-distance thematic echo", "score": 0.882, "feature_breakdown": { "cosine": 0.822, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.3623, "stem_prefix": 5.0 } }, { "verse": "6.40", "type": "lemma-family resonance", "score": 0.8803, "feature_breakdown": { "cosine": 0.8203, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.3235, "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_5.8", "anandgiri_5.8" ], "score": 0.5, "english_rendering": "The one who is absorbed (yukta) and knows the true nature of the Self (ātman) holds steadily: 'I do nothing whatsoever.' Seeing, hearing, touching, smelling, eating, moving, sleeping, breathing — in all these the organs alone operate on their objects; the Self neither acts nor is agent. Śaṅkara is unambiguous: the one who sees non-action within all action (sarvakāryakāraṇaceṣṭāsu akarmāiva paśyataḥ) belongs wholly to renunciation (sarvakarmasannyāsa), for who strains toward water in a mirage once the mirage is seen through?", "divergence_note": "Śaṅkara's phrase 'sarvakāryakāraṇaceṣṭāsu akarmāiva paśyataḥ' — seeing non-action in every bodily and sensory effort — supplies the logical basis: akartṛtva (non-agenthood) is not a practice to cultivate but the paramārtha (ultimate truth) already present; seeing it correctly (samyagdarśana) dissolves the occasion for any further karma-engagement." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_5.8", "vedantadeshika_5.8" ], "score": 0.5, "english_rendering": "The ātma-tattva-vit (one who knows the real nature of the self) keeps the understanding (anusandhāna) that the organs of knowing and acting — ear, skin, eye, tongue, nose, and the vital breaths — move among their respective objects by their own impetus; the ātman, pure sentience (jñānaika-svabhāva), has no intrinsic connection to doership. 'I do not act' means: this agenthood (kartṛtva) born of the association with instrument-bound prāṇas and senses is not of the self's own nature (na svarūpaprayukta). The bhāva (disposition) is not vacant withdrawal but vigilant recognition that each act of service belongs to the mode, not to the knower.", "divergence_note": "Rāmānuja's text is clear — 'jñānaika-svabhāvasya mama karmamūlendriyaprāṇasambandha-kṛtam kartṛtvam na svarūpaprayuktam' — the ātman's doership is instrument-caused, not essence-caused; this preserves devotional engagement while denying ego-ownership of any act." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_5.8", "jayatirtha_5.8" ], "score": 0.5, "english_rendering": "*Sannyāsaṃ spaṣṭayati punaḥ ślokaḍvayena* — Kṛṣṇa clarifies *sannyāsa* (renunciation) again by means of this pair of verses. Jayatīrtha notes the *punaḥ* (again): the teaching has already been made clear by the terms *jñeyaḥ* and *aviśuddhātmā* in earlier passages, so the reiteration is not redundant but signals the explicit statement of what had remained implicit — the renunciation of *saṅkalpa* (volitional appropriation of action), previously unspoken. *Naiva kiñcit karomīti* names the *tattva-vit*'s settled recognition: the *jīva* (individual self), as *paratantra* (eternally dependent), neither initiates nor owns the seeing, hearing, touching, smelling, eating, moving, sleeping, breathing that stream through it. *Hari* alone is *svatantra kartā* (the independently acting agent); the *jīva* acknowledges its instrument-level function within that sovereignty. This is not a Māyāvāda erasure of selfhood but the honest confession of *bheda* (real distinction) — the *tattva-vit* knows the categorical difference between Lord and *jīva* and therefore cannot arrogate doership.", "divergence_note": "Madhva's bhāṣya on 5.8–9 is a single line: *sannyāsaṃ spaṣṭayati punaḥ ślokaḍvayena*. Jayatīrtha supplies the exegetical moves — *jñeyaḥ*, *aviśuddhātmā*, and the *prāg-anukta-saṅkalpa-tyāga* — that justify the *punaḥ*. The doctrinal elaboration on *Hari-kartṛtva* and *paratantra-jīva* is drawn from these sub-commentary moves and established Dvaita *siddhānta*, not from additional bhāṣya prose on this verse." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_5.8" ], "score": 0.5, "english_rendering": "Vallabha resolves the apparent paradox — 'even while acting, one is not bound' — by showing that the apparent activity of the senses (opening and closing of eyes, and all the rest enumerated through unmiṣan nimiṣan) belongs to the mind and organs moving in their own sphere (svāsvaviṣayeṣu), not to the self (na aham). The one who holds this, as the Sāṅkhya-knowing one does, is untouched (na lipyate). The Brahma-sūtra cited (4.1.13 — tadadhigame uttarapūrvāghayoraśleṣavināśau) seals it: on the dawning of higher knowledge, the binding-power of both prior and future karma detaches and dissolves. In the Puṣṭi idiom this is the grace of Kṛṣṇa actively unlodging the root of doership.", "divergence_note": "Vallabha's bhāṣya explicitly cites BS 4.1.13 and the formulation 'karmabhirna sa badhyate' — he is not bound by actions — tying the verse's akartṛtva to the doctrinal mechanism of karma-aśleṣa (non-adhesion) and karma-vināśa (destruction of accrued karma) on tattva-knowledge. This is the strongest BS-citation in the panel for this verse." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_5.8" ], "score": 0.5, "english_rendering": "Śrīdhara frames 5.8–9 as answering an internal objection: isn't it contradictory to say one 'acts but is not bound'? He resolves it through the absence of the 'I am the doer' identification (kartṛtvābhimānābhāva). The karma-yogin, progressively purified, becomes the tattva-vit and holds by understanding (dhīyā niścitvā): seeing, hearing, touching, smelling, eating belong to the eye and the other jñānendriyas; walking to the feet; sleeping to buddhi; breathing to prāṇa; speaking to vāk; releasing to pāyu and upastha; grasping to hands; opening and closing the eyes to the kūrma-prāṇa. With each faculty returned to its faculty, the brahma-vit is untouched — as the Brahma-sūtra confirms.", "divergence_note": "Śrīdhara gives the most granular organ-by-organ map in the panel — eye/ear/nose/tongue/skin for jñānendriyas; feet/prāṇa/vāk/pāyu-upastha/hands/kūrma-prāṇa for karme­ndriyas and vital breaths. This enumeration operationalises 'indriyāṇi indriyārtheṣu vartante' at anatomical resolution and is taken directly from his bhāṣya prose. Note: payload is clean Sanskrit Devanāgarī; no HTML/JS artifacts detected." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_5.8" ], "score": 0.5, "english_rendering": "Madhusūdana elaborates the verse twice — once as a direct reading and once as a sequential path — achieving the signature synthesis. Direct reading: the tattva-vit, with mind composed (samāhitacitta), witnesses the jñānendriyas, karmendriyas, five prāṇa-varieties, and the fourfold antaḥkaraṇa each operating in their proper domain (svasvaviṣayeṣu), and holds firmly (avadharayan): 'I do nothing whatsoever.' Alternatively (athavā), the karma-yogin first proceeds as yukta, then through antaḥkaraṇaśuddhi attains tattva-knowledge and thereafter abides in non-doership. The fourfold inner organ (antaḥkaraṇacatuṣṭaya) is uniquely listed here, absent in Śaṅkara's briefer account — signalling Madhusūdana's attention to the full psychic apparatus as part of what moves, not what 'I' am.", "divergence_note": "Madhusūdana's distinctive contribution is the antaḥkaraṇa-catuṣṭaya (four-fold inner organ) addition and the dual construction: simultaneous-path (yukta already as tattva-vit) and sequential-path (yukta → śuddhi → tattva-vit). Both constructions are directly present in his bhāṣya on 5.8." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "इन्द्रियाणि", "role": "supporting", "other_verses_in_list": [ "2.60", "3.7", "3.40", "3.42", "5.9", "13.5" ] }, { "list": "कूर्म", "role": "supporting", "other_verses_in_list": [ "2.58", "5.9" ] }, { "list": "क्रिया", "role": "supporting", "other_verses_in_list": [ "1.42", "2.43", "3.22", "3.37", "5.9", "9.26", "11.48", "17.24", "17.25", "18.33" ] }, { "list": "चेष्टते", "role": "supporting", "other_verses_in_list": [ "3.33", "5.9" ] }, { "list": "चेष्टामात्र", "role": "supporting", "other_verses_in_list": [ "5.9" ] }, { "list": "तत्त्ववित्", "role": "supporting", "other_verses_in_list": [ "3.28", "5.9" ] }, { "list": "पश्यन्", "role": "supporting", "other_verses_in_list": [ "1.38", "3.20", "5.9", "6.20", "13.24", "13.28", "15.10", "15.11" ] }, { "list": "मन्यते", "role": "supporting", "other_verses_in_list": [ "2.19", "3.27", "5.9", "6.22", "18.32" ] }, { "list": "मन्येत", "role": "supporting", "other_verses_in_list": [ "3.27", "5.9" ] }, { "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", "3.36", "4.18", "5.6", "5.7", "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" ] } ], "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": [ "jighran: ghrā -> √ghrā" ] }, { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "yuktaḥ: yuj -> √yuj", "manyeta: man -> √man", "śṛṇvan: śru -> √śru", "spṛśan: spṛś -> √spṛś", "aśnan: aś -> √aś", "svapan: svap -> √svap", "śvasan: śvas -> √śvas" ] } ] }, "so_what_questions": [ "If the tattva-vit genuinely holds 'I do nothing,' does this preclude moral accountability — and how does each school resolve that tension without collapsing into quietism?", "Śaṅkara's mirage analogy implies that once the truth is seen, karma-yoga has no further purchase. Does this mean jñāna and karma-yoga are ultimately sequential, not parallel paths?", "Rāmānuja's formulation ('instrument-caused, not essence-caused' agenthood) preserves the jīva's distinctness while denying ego-doership — what distinguishes this phenomenologically from Advaita's non-agenthood?", "The verse lists eleven bodily operations without hierarchy — is this list exhaustive, conventional, or a pedagogical gesture? What is the significance of kūrma-prāṇa appearing in Śrīdhara's anatomy but not in Śaṅkara's?", "Vallabha's citation of Brahma-sūtra 4.1.13 (karma non-adhesion on knowledge-dawn) makes akartṛtva a grace-event, not a self-effort. Does this make the verse primarily about epistemology or about ontological transformation?", "Madhusūdana's dual reading (simultaneous vs. sequential) opens a question about whether non-doership is available before antaḥkaraṇa-śuddhi (inner organ purification) is complete — and what a practitioner is to do in the meantime.", "Madhva's thin bhāṣya on 5.8 (one framing line only) may signal that this verse is structurally less central to Dvaita's architecture than to Advaita's. What verses ARE the Dvaita analogues for foundational akartṛtva?" ], "everyday_applications": { "advaita": "In any demanding piece of work — writing a report, navigating a tense conversation — pause and ask: which entity is actually doing this? The eye is reading, the vocal organ is speaking, the intellect is processing. The witness (sākṣin) is uninvolved. This is not a relaxation technique; it is a recognition drill. The moment the mirage is clearly seen as mirage, thirst-toward-it dissolves without effort. Do the work; do not claim its authorship.", "viśiṣṭādvaita": "Before any action of consequence, establish the anusandhāna (continuous inner acknowledgement): 'My hands move, my mind plans — these are modes (prakāras) of the Lord's body acting. I, the ātman, am the knower within, not the executor.' This does not reduce care or diligence; it reseats the motivation from ego-ownership to kainkarya (devoted service). The same action performed with and without this recognition differs in quality of bondage, not in visible output.", "dvaita": "Acknowledge before acting that you are a dependent instrument (parādhīna) and Hari is the independent cause. In practice this means: when an action succeeds, attribute the real agency upward; when it fails, do not collapse into self-condemnation — a parādhīna instrument that malfunctions is not the root cause. This preserves vigorous effort (the instrument must function well) while dissolving pride (the instrument cannot claim the result).", "śuddhādvaita": "When guilt or pride arises mid-action, recall that the senses are operating in their own field — 'na aham.' This is not a license for carelessness; it is a receptivity to Kṛṣṇa's grace (prasāda) actively dissolving the karma-root that makes this action feel self-authored. The Puṣṭi practitioner stays attentive and engaged, but holds the engagement lightly, as something given rather than grabbed.", "bhakti": "Run Śrīdhara's anatomical inventory mentally at the end of each day: what did the eye do? what did the feet do? what did the breath do? Each faculty returns to its faculty-column. You, the one reviewing, are not any of these columns. This is a structured vairāgya (dispassion) practice grounded in the verse's own list — not an abstract negation but a precise, organ-by-organ release of false ownership accumulated through the day.", "advaita-bhakti": "Madhusūdana's sequential reading is a training curriculum: begin as a karma-yogin (action with non-attachment), allow the antaḥkaraṇa (inner organ) to become progressively cleaner, notice that the fourfold inner apparatus — manas, buddhi, ahaṃkāra, citta — are themselves objects witnessed, not the witnessing subject. Non-doership is not forced; it emerges as a byproduct of that purification. The practical corollary: do not pretend to non-doership before the śuddhi is real — that is spiritual performance, not tattva-knowledge." }, "primary_meaning": "The knower of truth, fully absorbed, says \"I do nothing at all\" while the senses go on seeing, hearing, touching, smelling, eating, walking, sleeping, and breathing." }