{
  "verse_id": "3.39",
  "mūla": {
    "devanāgarī": "आवृतं ज्ञानम् एतेन ज्ञानिनो नित्य-वैरिणा | काम-रूपेण कौन्तेय दुष्पूरेणानलेन च",
    "iast": "āvṛtaṃ jñānam etena jñānino nitya-vairiṇā | kāma-rūpeṇa kaunteya duṣpūreṇānalena ca",
    "chapter_position": "Chapter 3 (Karma-Yoga (The Yoga of Action)), verse 39",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "āvṛtam",
      "lemma": "√āvṛ",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आवृतम्"
    },
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "एतेन कामकारेण विषयव्यामोहजननेन नित्यवैरिणा आवृतं दुष्पूरेण पूर्त्यनर्हविषयेण अनलेन",
          "school": "viśiṣṭādvaita",
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "surface_form": "etena",
      "lemma": "etad",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञानं ज्ञानिनः नित्यवैरिणा ज्ञानी हि जानाति अनेन अहमनर्थे प्रयुक्तः इति पूर्वमेव",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "कामकारेण विषयव्यामोहजननेन नित्यवैरिणा आवृतं दुष्पूरेण पूर्त्यनर्हविषयेण अनलेन",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "एतेन"
    },
    {
      "surface_form": "jñāninaḥ",
      "lemma": "jñānin",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानिनः"
    },
    {
      "surface_form": "nitya",
      "lemma": "nitya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नित्य"
    },
    {
      "surface_form": "vairiṇā",
      "lemma": "vairin",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वैरिणा"
    },
    {
      "surface_form": "kāma",
      "lemma": "kāma",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "काम"
    },
    {
      "surface_form": "rūpeṇa",
      "lemma": "rūpa",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "रूपेण"
    },
    {
      "surface_form": "kaunteya",
      "lemma": "kaunteya",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कौन्तेय"
    },
    {
      "surface_form": "duṣpūreṇa",
      "lemma": "duṣpūra",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "दुःखेन पूरणमस्य इति दुष्पूरः तेन अनलेन न अस्य अलं पर्याप्तिः विद्यते इत्यनलः तेन च",
          "school": "advaita",
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        },
        {
          "sense": "पूर्त्यनर्हविषयेण अनलेन",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "। दुःखेन हि कामः पूर्यते। न हीन्द्रादिपदं सुखेन लभ्यते। यद्यपीन्द्रादिपदं प्राप्तं पुनर्ब्रह्मादिपदमिच्छतीत्यलं बुद्धिर्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "दुष्पूरेण"
    },
    {
      "surface_form": "analena",
      "lemma": "anala",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनलेन"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    }
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      "verse": "3.41",
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    {
      "verse": "10.4",
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    {
      "verse": "4.23",
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    {
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      "verse": "13.35",
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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_3.39",
        "anandgiri_3.39"
      ],
      "score": 0.5,
      "english_rendering": "Knowledge (jñāna) is veiled by this eternal enemy of the discerning one — for the wise person (jñānin) recognizes even before the act that desire (kāma) is driving them toward harm, and thus suffers perpetually; the fool, by contrast, only discovers the enmity after pleasure has curdled into pain. This veil bears three names: 'kāma-rūpa' (whose very form is craving), 'duṣpūra' (never-sated, filled only with difficulty), and 'anala' (fire, for it admits no sufficiency). Knowing the seat of the enemy is the precondition for its efficient removal — hence Kṛṣṇa names these qualities precisely before pointing to where kāma lodges."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_3.39",
        "vedantadeshika_3.39"
      ],
      "score": 0.5,
      "english_rendering": "The ātman is by nature a knowing being (jñānasvarūpa), yet that self-directed knowledge is covered over by the kāma-kāra (the agency of desire) which generates infatuation with sense objects (viṣaya-vyāmoha) and is thereby the soul's perpetual foe. Kāma's two marks — 'duṣpūra' (its objects are inherently unworthy of filling it) and 'anala' (it has no point of sufficiency) — reveal that no finite object can restore the jīva's native knowing. The verse prepares the question Rāmānuja presses next: through which instruments (upakāraṇa) does this kāma take up its seat and operate within the person?"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_3.39",
        "jayatirtha_3.39"
      ],
      "score": 0.5,
      "english_rendering": "Even knowledge that arises from scripture (śāstra-ja jñāna) cannot illuminate Paramātman's direct experience (aparokṣa) so long as kāma veils it — and if this is true for one who knows much, how much more for one of little knowledge? Kāma is called 'duṣpūra' because even reaching Indra's station does not slake it — it immediately craves the station of Brahmā; Madhva's cited verse (jñānasya brahmaṇaścāgner dhūmo buddher malaṃ tathā) explicitly places kāma as the smoke obscuring the fire of Brahman-knowledge. The jīva's utter dependence on Hari's grace is implicit: only Hari can remove what no self-effort can fully extinguish."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_3.39"
      ],
      "score": 0.5,
      "english_rendering": "The 'etac-chabda' (the word 'this') points directly back to the kāma named in prior verses, and Vallabha's gloss crystallizes two facts without elaboration: knowledge is veiled ('āvṛtam jñānam' — this is evident), and kāma qualifies as 'anala' (fire) precisely because it is the cause of grief and burning (śoka-santāpa-hetutva). For the Puṣṭi path, this burning is what the devotee surrenders to Kṛṣṇa's prasāda — not through self-effort but through the Lord's unconditional grace dissolving the very condition that effort cannot reach."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_3.39"
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      "score": 0.5,
      "english_rendering": "The 'idam' (this) makes the target precise — it is viveka-jñāna (discriminative knowledge) that is covered, not knowledge in general. For the ignorant person, kāma appears as the cause of happiness during enjoyment; it only reveals its hostile character in the aftermath — hence it cannot be called a perpetual enemy of that person. For the jñānin (the discerning one), even at the moment of enjoyment, the recognition of harm is immediate — hence the compound 'nitya-vairiṇā' (perpetual enemy) is exact and not hyperbolic. Śrīdhara extends: even when objects are present, kāma is never filled ('duṣpūra'), and since it generates grief and burning like fire ('anala-tulya'), it is shown to be a universal and permanent enemy of all."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_3.39"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana reads 'jñāna' doubly: it can mean the antaḥkaraṇa (inner instrument) or viveka-vijñāna (discriminative understanding), and either is veiled by kāma. He refines Śaṅkara's analysis: the ignorant person sees kāma as a friend during enjoyment and only retrospectively knows it as enemy; the jñānin knows it as harmful even in the moment of enjoyment — making it, for the wise, a perpetual (nitya) foe who must be killed. Against the objection that kāma might be self-extinguishing once a desire is satisfied, he answers with 'duṣpūra' and 'anala': even when a specific craving is momentarily suppressed by its object, it re-arises — citing Manu (na jātu kāmaḥ kāmānām upabhogena śāmyati / haviṣā kṛṣṇavartmeva bhūya evābhivardhate). The cure is not satiation but seeing the fault in objects (viṣaya-doṣa-dṛṣṭi), which unites the Advaita path with the devotee's turn away from viṣaya toward Kṛṣṇa."
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Kaunteya",
      "preceding_question": "",
      "following_response": ""
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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",
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        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
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    },
    "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)",
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      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "āvṛtam: āvṛ -> √āvṛ"
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  "so_what_questions": [
    "If kāma is the perpetual enemy only of the jñānin (Śaṅkara), does the fool suffer less — or merely suffer without understanding? What does that imply for moral education?",
    "Śrīdhara says viveka-jñāna specifically is veiled — not all knowledge. What kind of knowing is immune to kāma's obscuration, and why?",
    "Madhusūdana argues that sating a desire does not kill it but re-ignites it (the ghee-feeds-fire analogy). Does modern psychology (hedonic adaptation) confirm or complicate this claim?",
    "Madhva cites a verse placing kāma as 'smoke of Brahman-knowledge' — if kāma is structural to the jīva's condition, can the jīva remove it through effort at all, or only through Hari's grace?",
    "Rāmānuja asks which instruments (upakāraṇa) kāma uses to lodge in the person — a question deferred to 3.40. What is at stake in locating kāma in the senses versus the mind versus the intellect?",
    "All six commentators agree kāma is 'duṣpūra' (insatiable) and 'anala' (fire-like). Is insatiability itself the problem, or is it that insatiability is directed at finite objects incapable of bearing infinite demand?",
    "Vallabha's two-word gloss relies entirely on pointing ('this' — etac-chabda) rather than argument. What does this rhetorical economy reveal about the Puṣṭi-mārga's relationship to analytical commentary?"
  ],
  "everyday_applications": {
    "advaita": "When you recognize mid-action that a craving is pulling you toward something you already know to be harmful, that recognition itself is the jñānin's vantage point Śaṅkara describes. Cultivate the habit of naming the mechanism in real time — 'duṣpūra is operating here' — rather than waiting for the aftermath. The naming does not suppress desire, but it relocates your identity from the one driven to the one watching, which is the beginning of the veil thinning.",
    "viśiṣṭādvaita": "When you notice that no achievement — promotion, recognition, a completed project — leaves you satisfied for long, Rāmānuja's framing makes this precise: the jīva is jñāna-svarūpa (a knowing-being by nature), and finite objects cannot restore that nature. The practical move is to redirect the activity itself toward Bhagavān's service (kainkarya) — not suppressing ambition but changing its terminal address, so that the same energy does not circle back into the insatiable loop.",
    "dvaita": "Madhva's analogy is exact for workplace or family life: even after reaching a long-sought goal (Indra's station), desire immediately recalibrates upward (now it wants Brahmā's). The practical discipline is not to pursue fewer goals but to hold every achievement as Hari's gift rather than one's own acquisition — because what Hari gives, Hari can also remove, and the jīva's equanimity depends on that dependence being real and acknowledged, not merely verbal.",
    "śuddhādvaita": "Vallabha points to kāma's burning quality — śoka-santāpa (grief and scorching). When a craving turns into anxiety, restlessness, or resentment after it is not met, that burning is the signal Vallabha names. The Puṣṭi practice is not self-analysis but surrender: bring the burning itself to Kṛṣṇa's feet as an offering, trusting that his prasāda — given unconditionally, not earned — is the only thing that can actually cool what no achievement reaches.",
    "bhakti": "Śrīdhara's distinction — ignorant person discovers kāma's enmity only after the fact, discerning person sees it immediately — has a practical translation: build the habit of the pre-mortem. Before acting on a strong craving, run the question 'where does this end?' even briefly. You do not need to answer it fully; the habit of asking is what converts retrospective regret into prospective discrimination (viveka), which is exactly the knowledge kāma was veiling.",
    "advaita-bhakti": "Madhusūdana's key practical move is viṣaya-doṣa-dṛṣṭi — seeing the fault in the object itself, not just resolving to resist it. When a recurring craving returns despite previous resolution, the antidote is not stronger willpower (which merely suppresses and re-ignites) but a careful, honest look at what the object actually delivered the last time. This shifts the internal action from suppression to genuine disenchantment, which is both the Advaita vairāgya path and the bhakta's natural turn toward Kṛṣṇa when finite objects are seen clearly for what they are."
  },
  "primary_meaning": "Desire veils knowledge like smoke conceals fire, Krishna tells Arjuna; it is your eternal enemy, insatiable and ever-burning."
}