{
  "verse_id": "2.39",
  "mūla": {
    "devanāgarī": "एषा ते ऽभिहिता सांख्ये बुद्धिर् योगे त्व् इमां शृणु | बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि",
    "iast": "eṣā te 'bhihitā sāṃkhye buddhir yoge tv imāṃ śṛṇu | buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 39",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "eṣā",
      "lemma": "etad",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एषा"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "abhihitā",
      "lemma": "abhi-√dhā",
      "grammar": "nominative feminine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अभिहिता"
    },
    {
      "surface_form": "sāṃkhye",
      "lemma": "sāṃkhya",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "परमार्थवस्तुविवेकविषये बुद्धिः ज्ञानं साक्षात् शोकमोहादिसंसारहेतुदोषनिवृत्तिकारणम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सम्यक्ख्यायते सर्वोपाधिशून्यतया प्रतिपाद्यते परमात्मतत्त्वमनयेति संख्योपनिषत्तयैव तात्पर्यपरिसमाप्त्या प्रतिपाद्यते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सांख्ये"
    },
    {
      "surface_form": "buddhiḥ",
      "lemma": "buddhi",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धिः"
    },
    {
      "surface_form": "yoge",
      "lemma": "yoga",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "तु तत्प्राप्त्युपाये निःसङ्गतया द्वन्द्वप्रहाणपूर्वकम् ईश्वराराधनार्थे कर्मयोगे कर्मानुष्ठाने समाधियोगे",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "या बुद्धिः वक्तव्या ताम् इमाम् अभिधीयमानां श्रृणु यया बुद्ध्या युक्तः कर्मबन्धं प्रहास्यसि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कर्मयोगो विशिष्यत इत्यादिप्रयोगाच्च",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "तु मनोनिरोधरूपे साम्यस्थितिप्रयोजनके ईश्वरालम्बने याऽभिधेया बुद्धिस्तामिमां स्वधर्माचरणाभिमतां शृणु",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगे"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "imām",
      "lemma": "idam",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इमाम्"
    },
    {
      "surface_form": "śṛṇu",
      "lemma": "śru",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। तां च बुद्धिं स्तौति प्ररोचनार्थम् बुद्धया यया योगविषयया युक्तः हे पार्थ कर्मबन्धं कर्मैव धर्माधर्माख्यो बन्धः कर्मबन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति तत्राह बुध्यत इति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "। तुर्भेदार्थकः। यया बुद्ध्या युक्तस्त्वं क्रियमाणकर्मसुबन्धमुभयात्मकं पुण्यपापात्मकं प्रहास्यसि।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। यया बुद्ध्या युक्तः परमेश्वरार्पितकर्मयोगेन शुद्धान्तःकरणः सन् तत्प्रसादप्राप्तापरोक्षज्ञानेन कर्मात्मकं बन्धं प्रकर्ष",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। तुशब्दः पूर्वबुद्धेर्योगविषयत्वव्यतिरेकसूचनार्थः। तथाच शुद्धान्तःकरणंप्रति ज्ञानोपदेशोऽशुद्धान्तःकरणंप्रति कर्मोपदेश इ",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "शृणु"
    },
    {
      "surface_form": "buddhyā",
      "lemma": "buddhi",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यया इत्यनयोर्वैयधिकरण्येन क्रियाद्वयान्वयभ्रमं निरस्यति यया बुद्ध्या युक्त इति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "युक्तः इत्यादिवचनात्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "युक्तस्त्वं क्रियमाणकर्मसुबन्धमुभयात्मकं पुण्यपापात्मकं प्रहास्यसि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "युक्तः परमेश्वरार्पितकर्मयोगेन शुद्धान्तःकरणः सन् तत्प्रसादप्राप्तापरोक्षज्ञानेन कर्मात्मकं बन्धं प्रकर्षेण हास्यसि त्य",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "कर्मसु युक्तस्त्वं कर्मनिमित्तं बन्धमाशयाशुद्धिलक्षणं ज्ञानप्रतिबन्धं प्रकर्षेण पुनः प्रतिबन्धानुत्पत्तिरूपेण हास्यसि त",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "बुद्ध्या"
    },
    {
      "surface_form": "yuktaḥ",
      "lemma": "√yuj",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युक्तः"
    },
    {
      "surface_form": "yayā",
      "lemma": "yad",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यया"
    },
    {
      "surface_form": "pārtha",
      "lemma": "pārtha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कर्मबन्धं कर्मैव धर्माधर्माख्यो बन्धः कर्मबन्धः तं प्रहास्यसि ईश्वरप्रसादनिमित्तज्ञानप्राप्त्यैव इत्यभिप्रायः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कं घातयति हन्ति कम् इत्यनेन विदुषः सर्वकर्मप्रतिक्षेपात्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पार्थ"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "बुद्धियोगात् (गीता 2",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "bandham",
      "lemma": "bandha",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बन्धम्"
    },
    {
      "surface_form": "prahāsyasi",
      "lemma": "pra-√hā",
      "grammar": "future indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "ईश्वरप्रसादनिमित्तज्ञानप्राप्त्यैव इत्यभिप्रायः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। कर्मणा बन्धः संसारबन्ध इत्यर्थः। वक्ष्यमाणबुद्धियुक्तस्य कर्मणो माहात्म्यम् आह",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रहास्यसि"
    }
  ],
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    {
      "verse": "18.31",
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      "verse": "2.51",
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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_2.39",
        "anandgiri_2.39"
      ],
      "score": 0.5,
      "english_rendering": "What has been declared to you here is the buddhi (discriminative insight) operative in sāṅkhya (the domain of paramārtha-vastu-viveka, discernment of ultimate reality) — that very jñāna (direct knowledge) which removes the root causes of saṃsāra (cycle of conditioned existence): śoka (grief), moha (delusion), and their kin. Now hear this buddhi as it applies to yoga — specifically to karma-yoga (action performed without attachment) as a means of īśvara-ārādhana (worship of the Lord), pursued through niḥsaṅgatā (freedom from clinging) and dvandva-prahāṇa (relinquishment of opposing pairs), and to samādhi-yoga (absorption), both of which are upāyas (means) toward that same paramārtha. Equipped with this yoga-buddhi, O Pārtha, you will utterly shed the karma-bandha (bondage constituted by action classified as dharma and adharma), for that shedding is effected only through jñāna arising by īśvara's grace.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.39",
        "vedantadeshika_2.39"
      ],
      "score": 0.5,
      "english_rendering": "The buddhi that has just been communicated to you concerning sāṅkhya — the domain whose content is ātma-tattva (the truth of the self), to be grasped by the faculty of discernment (saṅkhyā-buddhi) — extends from 'na tv evāham' (2.12) through 'tasmāt sarvāṇi bhūtāni' (2.30), and that teaching is now complete. What is called 'yoga' here is buddhi-yoga, the intelligent disposition for performing karma as the instrumental means toward mokṣa (liberation), grounded in prior ātma-jñāna (knowledge of the self) — as Kṛṣṇa will shortly affirm: 'dūreṇa hy avaraṃ karma buddhi-yogāt' (2.49), that karma is far inferior to buddhi-yoga. Now hear that buddhi pertaining to yoga, equiped with which you will cast off the saṃsāra-bandha (bondage of conditioned existence) produced by karma, so that every act becomes a step in the ascending ladder of kainkarya (loving service) toward Bhagavān.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.39",
        "jayatirtha_2.39"
      ],
      "score": 0.5,
      "english_rendering": "Sāṅkhya here means jñāna in the precise sense of śuddha-ātma-tattva-vijñāna (knowledge of the pure nature of the individual self) — as attested by Bhagavān's own statement in Vyāsa-smṛti — and yoga means upāya (instrumental means), as the Bhāgavata establishes in its usage 'yogāḥ prayuktāḥ puṃsāṃ śreyaḥ-prasiddhaye.' Neither sāṅkhya nor yoga in any alternative sense is here intended; the term karma-yoga as a compound, together with the śāstra of Pañcarātra, confirms that these two designate specifically the path of hari-upāsana (worship of Hari) in which the jīva (individual soul), eternally and irreducibly distinct from Brahman, renders all action as dependent service. By the buddhi that enables discernment through language — 'budhyate 'nayā iti buddhiḥ,' she through whom one awakes to what is communicated — you, equipped with yoga, will shed karma-bandha.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.39"
      ],
      "score": 0.5,
      "english_rendering": "Observing that Pārtha is not fully satisfied by the sāṅkhya teaching alone — for his mind is not yet settled (manas-samādhāna, mental composure) — Kṛṣṇa now introduces ātma-yoga to complete the work of removing śoka (grief): the buddhi for sāṅkhya (ātma-anātma-tattva-saṅkhyāna, the enumeration of self and non-self) has been stated, including the intermediate teaching that one must perform svadharma (one's own proper duty). Now hear, distinct from that, the buddhi appropriate to yoga — yoga understood as mano-nirodha (restraint of mind) whose purpose is sāmya-sthiti (equipoise) rooted in īśvara-ālambana (refuge in the Lord), which alone enables all action to float in Kṛṣṇa's līlā-prasāda (the grace of his playful gifting). Armed with this buddhi you will shed the twofold karma-bandha — both puṇya (merit) and pāpa (demerit) — for in Puṣṭi-mārga (the path of grace) even dharma-bondage dissolves in Kṛṣṇa's abundance.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.39"
      ],
      "score": 0.5,
      "english_rendering": "Concluding the upadeśa (teaching) of jñāna-yoga just given, Kṛṣṇa now introduces karma-yoga as its sādhana (instrumental means) — for sāṅkhya is that by which vastu-tattva (the truth of reality) is rightly illuminated: saṃyak khyāyate prakāśyate vastu-tattvam anayā iti saṃkhyā — correct knowledge — and the buddhi operative in it has been declared. But if ātma-tattva has not yet become aparokṣa (directly perceived, not merely inferential) for you through that teaching, then hear now, for the sake of antaḥkaraṇa-śuddhi (purification of the inner faculty) that will open the way to aparokṣa: the buddhi proper to karma-yoga, in which all action is offered to Parameśvara (the supreme Lord) and the purified antaḥkaraṇa (inner instrument), cleansed by that very offering, receives the grace that grants direct knowledge — and by that knowledge you will utterly shed karma-bandha.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.39"
      ],
      "score": 0.5,
      "english_rendering": "An objection internal to Arjuna's own reasoning is here resolved: if the jñānin (one who knows) neither acts nor is bound — 'kas taṃ ghātayati hanti kam' (2.19) — then a teaching that simultaneously prescribes both jñāna and karma appears self-contradictory, as irreconcilable as light and darkness; and that objection will become explicit at 3.1. Kṛṣṇa's answer is that the two teachings address two different adhikāra-states (levels of qualification): for the śuddha-antaḥkaraṇa (purified inner faculty) jñāna-upadeśa is directly appropriate; for the aśuddha-antaḥkaraṇa (impure inner faculty) only karma is appropriate — 'karmaṇy evādhikāras te' (3.47). The sāṅkhya-buddhi (2.12–2.30, the Upaniṣadic purusa) has been stated for those fit for śravaṇa (hearing) and vicāra (reflection); now hear the yoga-buddhi, the phalābhisandhi-tyāga-lakṣaṇā buddhi (buddhi characterized by renunciation of attachment to results), which removes karma-bandha understood as āśaya-aśuddhi (impurity of deep motivational disposition) — the very obstruction to jñāna — so that karma itself becomes the outer means that clears the ground for jñāna to arise.",
      "commentator": "Madhusūdana Sarasvatī"
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Pārtha",
      "preceding_question": "",
      "following_response": ""
    }
  },
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    {
      "list": "सांख्य",
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
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    },
    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
        "bg-mula",
        "bg-shankara",
        "bg-ramanuja",
        "bg-madhva",
        "bg-vedantadeshika",
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        "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": [
          "abhihitā: abhidhā -> abhi-√dhā",
          "yuktaḥ: yuj -> √yuj",
          "prahāsyasi: prahā -> pra-√hā"
        ]
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  },
  "so_what_questions": [
    "If sāṅkhya-buddhi (discriminative insight into ātma-tattva) is the higher knowledge, why does Kṛṣṇa not stop there — what does the pivot to yoga-buddhi reveal about the relationship between knowing and acting?",
    "Each school reads the tu (but) in 'yoge tv imāṃ śṛṇu' differently — as contrast, subordination, or preparation: what is at stake in how that single particle is parsed?",
    "Karma-bandha (bondage through action) is what this buddhi dissolves — but Śaṅkara, Madhusūdana, and Vallabha give three distinct accounts of what bandha consists in; whose diagnosis is actually being treated by the prescription Kṛṣṇa gives?",
    "Rāmānuja insists that karma without buddhi-yoga is 'dūreṇa avaram' (far inferior) — does the verse imply that karma unsupported by this buddhi actively deepens bondage rather than merely failing to remove it?",
    "Madhva anchors both sāṅkhya and yoga in Pañcarātra and Vyāsa-smṛti testimony — what methodological move is he making, and what would be lost if that textual grounding were removed from the interpretation?",
    "The verse is addressed to Pārtha (son of Pṛthā) by name, not to the generic sādhaka (spiritual aspirant) — does the personal address change the force of 'śṛṇu' (hear), and how do the commentators read this intimacy of address?",
    "If buddhi-yoga is the means by which karma-bandha is shed, what stops the buddhi itself from becoming a new object of attachment — and do any of the six schools pre-empt that recursion?"
  ],
  "everyday_applications": {
    "advaita": "When a decision produces anxiety (śoka) or confusion (moha), distinguish the layer of the question: is the anxiety arising from the situation itself or from mistaking the doer-identity as real? Apply niḥsaṅgatā (non-clinging) not as detachment from the outcome but as a prior recognition that the 'I' who fears loss is already the constructed upādhi (limiting adjunct) Śaṅkara identifies. The action then proceeds from śuddha-viveka (pure discernment) rather than self-preservation.",
    "viśiṣṭādvaita": "In professional work performed for others, ask at the beginning of each task: for whom is this being done, and does my effort carry the quality of kainkarya (dedicated service) rather than self-display? Rāmānuja's buddhi-yoga means that the intelligence used in executing a task is itself an offering — so the quality of attention, thoroughness, and care is the devotional act, not a separate ritual added afterward.",
    "dvaita": "When a task or role feels degrading or too small, Madhva's frame offers a reorientation: the jīva (individual being) is by nature dependent (paratantra) on Hari, and no work done in that dependency is ontologically minor — it is upāya (instrumental path) in the precise technical sense of the Bhāgavata. Rather than seeking elevation of role, cultivate precision of execution as hari-seva (service to Hari), noting that exactitude in one's assigned function is itself the pramāṇa (evidence) of correct philosophical conviction.",
    "śuddhādvaita": "When manas (mind) is agitated before a difficult conversation or performance, Vallabha's frame names what is needed: mano-nirodha (restraint of mental proliferation) is not suppression but re-anchoring in īśvara-ālambana (refuge in the Lord). Practically: before entering the situation, briefly place the outcome in Kṛṣṇa's hands — not as abdication of effort but as a shift from ego-driven achievement to participation in his līlā (play). The twofold karma-bandha (puṇya-pāpa) dissolves because the act is no longer authored by the ego's ledger.",
    "bhakti": "When study or practice feels dry and intellectual — producing knowledge without transformation — Śrīdhara's progression applies: sāṅkhya-buddhi (theoretical understanding of the self) may be correctly grasped and yet not aparokṣa (directly realized). The practical move is to shift from the mode of acquiring information to the mode of offering action: take whatever study or work is at hand, perform it as parameśvara-arpaṇa (offering to the Lord), and allow the antaḥkaraṇa-śuddhi (purification of the inner faculty) that results to open the ground for direct recognition that intellectual effort alone cannot force.",
    "advaita-bhakti": "When you find yourself oscillating between philosophical clarity (knowing what is right) and behavioral inertia (not acting on it), Madhusūdana names the actual obstruction: āśaya-aśuddhi (impurity at the level of deep motivational disposition) — not ignorance of doctrine but motivational sedimentation that blocks jñāna from operating. The practical prescription is to treat each day's ordinary karma (work, relationships, obligations) as the outer means of removing that sedimentation — not by adding a separate spiritual practice but by bringing phalābhisandhi-tyāga (relinquishment of attachment to results) to whatever is already required of you."
  },
  "primary_meaning": "That was the sāṃkhya wisdom; now hear the yoga wisdom, Pārtha, armed with which you will break free of the bonds that action creates."
}