{ "verse_id": "4.19", "mūla": { "devanāgarī": "यस्य सर्वे समारम्भाः काम-संकल्प-वर्जिताः | ज्ञानाग्नि-दग्ध-कर्माणं तम् आहुः पण्डितं बुधाः", "iast": "yasya sarve samārambhāḥ kāma-saṃkalpa-varjitāḥ | jñānāgni-dagdha-karmāṇaṃ tam āhuḥ paṇḍitaṃ budhāḥ", "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 19", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yasya", "lemma": "yad", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [ { "sense": "यथोक्तदर्शिनः सर्वे यावन्तः समारम्भाः सर्वाणि कर्माणि समारभ्यन्ते इति समारम्भाः कामसंकल्पवर्जिताः कामैः तत्कारणैश्च संक", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मुमुक्षोः सर्वे द्रव्यार्जनादिलौकिककर्मपूर्वकनित्यनैमित्तिककाम्यरूपकर्म समारम्भाः काम वर्जिताः फलसङ्गरहिताः संकल्पवर्जि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "तथाविधमाहुर्बुधाः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "भवन्ति तं पण्डितभाहुः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "पूर्वोक्तपरमार्थदर्शिनः सर्वे यावन्तो वैदिका लौकिका वा समारम्भाः समारभ्यन्त इति व्युत्पत्त्या कर्माणि कामसंकल्पवर्जिताः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "यस्य" }, { "surface_form": "sarve", "lemma": "sarva", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "यावन्तः समारम्भाः सर्वाणि कर्माणि समारभ्यन्ते इति समारम्भाः कामसंकल्पवर्जिताः कामैः तत्कारणैश्च संकल्पैः वर्जिताः मुधैव", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "द्रव्यार्जनादिलौकिककर्मपूर्वकनित्यनैमित्तिककाम्यरूपकर्म समारम्भाः काम वर्जिताः फलसङ्गरहिताः संकल्पवर्जिताः च", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "यावन्तो वैदिका लौकिका वा समारम्भाः समारभ्यन्त इति व्युत्पत्त्या कर्माणि कामसंकल्पवर्जिताः कामः फलतृष्णा संकल्पोऽहं करोम", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सर्वे" }, { "surface_form": "samārambhāḥ", "lemma": "samārambha", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "सर्वाणि कर्माणि समारभ्यन्ते इति समारम्भाः कामसंकल्पवर्जिताः कामैः तत्कारणैश्च संकल्पैः वर्जिताः मुधैव चेष्टामात्रा अनुष", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "काम वर्जिताः फलसङ्गरहिताः संकल्पवर्जिताः च", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "कर्माणि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "समारभ्यन्त इति व्युत्पत्त्या कर्माणि कामसंकल्पवर्जिताः कामः फलतृष्णा संकल्पोऽहं करोमीति कर्तृत्वाभिमानस्ताभ्यां वर्जिता", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "समारम्भाः" }, { "surface_form": "kāma", "lemma": "kāma", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काम" }, { "surface_form": "saṃkalpa", "lemma": "saṃkalpa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संकल्प" }, { "surface_form": "varjitāḥ", "lemma": "√varjay", "grammar": "nominative masculine plural participle noun", "senses_attested_in_panel": [ { "sense": "मुधैव चेष्टामात्रा अनुष्ठीयन्ते प्रवृत्तेन चेत् लोकसंग्रहार्थम् निवृत्तेन चेत् जीवनमात्रार्थम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "फलसङ्गरहिताः संकल्पवर्जिताः च", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "स एवम्भूतः सकर्माऽप्यकर्मैव", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "लोकसंग्रहार्थं वा जीवनमात्रार्थं वाप्रारब्धकर्मवेगाद्वृथाचेष्टारूपा भवन्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "वर्जिताः" }, { "surface_form": "jñāna", "lemma": "jñāna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्ञान" }, { "surface_form": "agni", "lemma": "agni", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अग्नि" }, { "surface_form": "dagdha", "lemma": "√dah", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [ { "sense": "प्राचीन कर्माणम् आहुः तत्त्वज्ञाः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "दग्ध" }, { "surface_form": "karmāṇam", "lemma": "karman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कर्माणम्" }, { "surface_form": "tam", "lemma": "tad", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तम्" }, { "surface_form": "āhuḥ", "lemma": "√ah", "grammar": "past indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "परमार्थतः पण्डितं बुधाः ब्रह्मविदः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तत्त्वज्ञाः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "आहुः" }, { "surface_form": "paṇḍitam", "lemma": "paṇḍita", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पण्डितम्" }, { "surface_form": "budhāḥ", "lemma": "budha", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "ब्रह्मविदः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "बुधाः" } ], "intertextual_panel": [ { "verse": "6.24", "type": "cross-chapter thematic parallel", "score": 0.9085, "feature_breakdown": { "cosine": 0.8485, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.4684, "stem_prefix": 5.0 } }, { "verse": "4.37", "type": "cross-chapter thematic parallel", "score": 0.8985, "feature_breakdown": { "cosine": 0.8585, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.8387, "stem_prefix": 3.0 } }, { "verse": "6.4", "type": "cross-chapter thematic parallel", "score": 0.8975, "feature_breakdown": { "cosine": 0.8375, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.3587, "stem_prefix": 5.0 } }, { "verse": "3.26", "type": "cross-chapter thematic parallel", "score": 0.8933, "feature_breakdown": { "cosine": 0.8533, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.7662, "stem_prefix": 3.0 } }, { "verse": "3.40", "type": "cross-chapter thematic parallel", "score": 0.8918, "feature_breakdown": { "cosine": 0.8318, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.341, "stem_prefix": 5.0 } }, { "verse": "18.2", "type": "semantic neighbor", "score": 0.8917, "feature_breakdown": { "cosine": 0.8617, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.6186, "stem_prefix": 3.0 } }, { "verse": "4.41", "type": "cross-chapter thematic parallel", "score": 0.8916, "feature_breakdown": { "cosine": 0.8416, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.2322, "stem_prefix": 4.0 } }, { "verse": "14.11", "type": "long-distance thematic echo", "score": 0.8904, "feature_breakdown": { "cosine": 0.8504, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8646, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_4.19", "anandgiri_4.19" ], "score": 0.5, "divergence_note": "For Śaṅkara the end-point is saṃnyāsa; continued action is only provisional (lokasaṅgraha or jīvana-mātra). Fire metaphor = epistemological, not ontological.", "english_rendering": "The one who sees that all initiations of action (samārambhāḥ) are movement without a mover — devoid of kāma (desire-impulse) and its prior saṅkalpa (the ego-resolution 'I shall do this') — enacts nothing even while enacting; every deed is mere body-motion (ceṣṭāmātra), purposeless from the side of the self. The fire of knowledge (jñānāgni) that perceives non-action within action consumes past karma as fuel, leaving neither merit nor demerit to accumulate. Only the brahma-knowers (brahmavidas) recognize such a one as a true paṇḍita, because the ignorant see a doer where Śaṅkara's analysis finds none." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_4.19", "vedantadeshika_4.19" ], "score": 0.5, "divergence_note": "Against Advaita: karma is not preparatory scaffolding to be discarded; it becomes jñāna when the ātman is held distinct from prakṛti throughout.", "english_rendering": "The seeker of liberation (mumukṣu) whose every undertaking — daily obligatory duties, occasional rites, and even worldly acquisitions — flows free of desire-fruit and free of saṅkalpa (the misidentification of ātman with prakṛti) performs karma that is itself a form of knowledge, not mere preparatory discipline. Because the agent holds the ātman as prakṛti-distinct (prakṛtiviyuktātmasvarūpānusandhāna), actions do not accrue; the fire of ātma-jñāna within karma burns prior impressions away. The tattva-knowers call such a one paṇḍita because karma-yoga here is not a lower rung but jñāna in action-form (karmaṇo jñānākāratva)." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_4.19", "jayatirtha_4.19" ], "score": 0.5, "divergence_note": "Bhāṣya is sparse by design (prapañcayati = 'will be elaborated'). Rendering draws on Dvaita's structural insistence on jīva-Brahman permanent distinction; no conflation with Advaita's akarma-in-karma reading.", "english_rendering": "The jīva (eternally distinct from Hari) who acts in the manner already described — all five succeeding verses expanding this single point — has had karma consumed by the fire of knowledge in precisely that dependent, worshipful mode; no self-sourced agency ever inhered in the jīva, so the fire removes only the illusion of independent doership, revealing the jīva's constitutive subordination to Viṣṇu. The Madhva bhāṣya is deliberately compact here: the elaborate exposition begins at the next śloka, signaling that this verse is a thesis-statement whose full proof is the pentad." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_4.19" ], "score": 0.5, "divergence_note": "Uniquely emphasizes paṇḍā as active discriminative intelligence (not passive renunciation). 'Adhenugovat' — the barren-cow image — is Vallabha's own contribution absent in other bhāṣyas.", "english_rendering": "Vallabha foregrounds buddhi: purity of intellect (paṇḍā — 'that in which viveka-buddhi has arisen') is the mark, not detachment alone. The agent whose actions are free of the desire-calculus ('this act will yield that fruit') and its correlate saṅkalpa does not merely become non-doer — such a one is already described as an inert cow that gives no milk (adhenugovat), a striking image for karma that has no generative sap left. The fire of brahma-jñāna has burned the seed of bondage (karmabīja-bandhana-śūnya), so even abundant action leaves no imprint; the yogi who is absorbed in brahma-bhāva is the true paṇḍita even while actively engaged." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_4.19" ], "score": 0.5, "divergence_note": "Śrīdhara's bhāṣya is authentic Sanskrit — no HTML artifacts. Unique contribution: karma-born-purification-born-jñānāgni-burns-karma cycle (sequential, not simultaneous as in Advaita).", "english_rendering": "Śrīdhara reads this verse as the explicit clarification of verse 4.18's cryptic formula ('who sees non-action in action'): the five verses beginning here are its scriptural-inferential (śrutyartha-āpatti) proof. The agent's undertakings (samārambhāḥ = 'things well begun', parsed as karma itself) purify the mind (śuddha-citta), which then gives rise to jñānāgni — the fire is born from the very karma it burns, a self-consuming loop. At the advanced stage (ārūḍhāvasthā) even the fruit-desire is absent; at that level saṅkalpa too — 'this action is to be done for this end' — falls away, and the 'rest is clear' (śeṣaṃ spaṣṭam)." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_4.19" ], "score": 0.5, "divergence_note": "Most precise definitional work: kāma and saṅkalpa each receive technical glosses absent in other bhāṣyas. Brahma-Sūtra citation makes karma-dissolution not a metaphor but a jurisprudential ruling.", "english_rendering": "Madhusūdana reads the verse as extending the preceding paramārthadarśin's freedom from kartṛtva (doer-sense): every undertaking — Vedic or worldly — is free from kāma (defined precisely as phala-tṛṣṇā, 'thirst for fruit') and from saṅkalpa (defined precisely as 'ahaṃ karomi iti kartṛtva-abhimāna', the ego-claim 'I am the doer'). The result is that even prior accumulated karma of the real perceiver is dissolved at its root — citing the Brahma-Sūtra maxim that for one who has attained knowledge, past and future karma neither clings (aśleṣa) nor is enacted (vināśa). Only the brahma-knowers recognize this as paṇḍitya; the deluded see only a busy person." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.2", "3.3", "3.26", "3.32", "3.33", "3.39", "3.40", "3.41", "4.6", "4.10", "4.21", "4.23", "4.27", "4.28", "4.33", "4.34", "4.36", "4.37", "4.38", "4.39", "4.41", "4.42", "5.15", "5.16", "5.17", "6.8", "6.46", "7.2", "7.6", "7.15", "7.16", "7.17", "7.18", "7.19", "7.20", "9.1", "9.12", "9.15", "9.24", "10.4", "10.5", "10.11", "10.25", "10.38", "12.12", "12.13", "12.14", "13.2", "13.11", "13.17", "13.18", "13.35", "14.1", "14.2", "14.6", "14.8", "14.9", "14.11", "14.16", "14.17", "15.10", "15.15", "16.1", "16.4", "16.15", "18.18", "18.19", "18.20", "18.21", "18.42", "18.50", "18.63", "18.70", "18.72" ] }, { "list": "बुधाः", "role": "supporting", "other_verses_in_list": [ "10.8" ] }, { "list": "संकल्प", "role": "supporting", "other_verses_in_list": [ "6.2", "6.4", "6.24" ] }, { "list": "सर्वे", "role": "supporting", "other_verses_in_list": [ "1.9", "1.11", "1.25", "2.12", "2.46", "2.70", "4.30", "4.36", "6.47", "8.7", "8.20", "8.27", "10.13", "11.22", "11.26", "11.32", "11.36", "13.14", "13.27", "14.1", "18.21", "18.54" ] } ], "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 (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "varjitāḥ: varjay -> √varjay", "dagdha: dah -> √dah", "āhuḥ: ah -> √ah" ] } ] }, "so_what_questions": [ "If the fire of knowledge (jñānāgni) burns both merit and demerit equally, does moral effort toward good action become irrelevant — or does the verse assume that such effort has already built the pure mind that catches fire?", "Rāmānuja insists that karma itself becomes knowledge (karmaṇo jñānākāratva); Śaṅkara insists karma is preparatory scaffolding to be left behind — which framing better accounts for the Gītā's sustained refusal to endorse bare renunciation?", "Madhusūdana defines saṅkalpa as the ego-claim 'ahaṃ karomi' ('I am the doer') — if this claim is dissolved, what is the metaphysical subject who remains, and is that remainder a self at all?", "Vallabha's adhenugovat (barren-cow) image suggests karma without seed-potential — but cows are naturally fertile; the image implies an unnatural condition. What does it mean for a human being to act as a deliberately de-seeded agent?", "The verse says 'the wise call such a one a paṇḍita' — not 'such a one is a paṇḍita.' Does the social recognition matter, or is the framing a pedagogical device to make the standard visible from outside?", "Śrīdhara's sequential model (karma → pure mind → jñānāgni → burns karma) implies the fire emerges from the very fuel it consumes. Is this a virtuous cycle or a paradox — and how does one enter the loop without already being inside it?", "All six schools agree that kāma-saṅkalpa must be absent, yet they disagree on what saṅkalpa means (ego-identification with prakṛti per Rāmānuja; doer-claim per Madhusūdana; fruit-resolution per Vallabha). Does the practical discipline differ depending on which definition you adopt?" ], "everyday_applications": { "advaita": "Before any significant undertaking, pause and ask: 'Who is starting this?' Not as a rhetorical device but as a genuine inquiry. Advaita practice here is not to stop the project but to notice that the sense of a separate initiating agent is a superimposition. Act; do not narrate yourself acting. Over time, the narrative layer (the inner commentary 'I am doing this for X') grows quiet — the action continues, the story stops. This is what Śaṅkara means by ceṣṭāmātra (mere movement): the body moves, the mind processes, the fiction of a sovereign initiator fades.", "viśiṣṭādvaita": "Rāmānuja's saṅkalpa-error is specific: you mistake yourself for a bundle of prakṛti-qualities (anxious, ambitious, talented, tired) and act from that bundle. The corrective is not detachment but re-identification: before acting, hold the conviction 'I am ātman, distinct from these qualities, held within Bhagavān.' Every professional, relational, and domestic act then becomes kainkarya (dedicated service) not because you label it so but because the doer-center has shifted. The fruit matters less because you are less invested in proving the bundle's worth.", "dvaita": "Dvaita's application is an honesty discipline: you are a dependent agent, not an originator. When a project succeeds, the pious acknowledgment 'Hari's will worked through this jīva' is not false modesty — it is accurate ontology. When it fails, the same frame prevents the spiral of self-blame that comes from believing you were ever the sufficient cause. In practice: keep a brief daily record of actions taken, marking each 'dependent offering' rather than 'my achievement.' The accumulation of this record trains perception of the jīva's constitutive subordination.", "śuddhādvaita": "Vallabha's paṇḍā (discriminative intelligence alive in the action) asks: at the moment of starting any task, is the intellect actually present, or is the hand moving on autopilot? The Puṣṭi-mārga application is not suppression of enthusiasm but its purification — act with full viveka (discernment) engaged, letting Kṛṣṇa's grace (prasāda) provide the animating energy rather than personal craving. The adhenugovat image is a warning: desire-driven action is generative (seeds future bondage); prasāda-animated action is like the barren cow — abundant in milk of presence, empty of reproductive compulsion.", "bhakti": "Śrīdhara's sequential cycle suggests a practical entry-point: you do not need jñāna before beginning. Begin with the action (karma), hold it with attention and without agenda, allow it to purify the mind, and trust that the purified mind will, in time, generate its own fire. The application is perseverance without expectation: show up for the work — meditation, service, craft, relationship-tending — not because you can measure the progress toward ārūḍhāvasthā (the advanced stage) but because the cycle is trustworthy. Śrīdhara's 'śeṣaṃ spaṣṭam' (the rest is clear) is itself a teaching: once the fire is lit, it is self-explanatory.", "advaita-bhakti": "Madhusūdana's two precise definitions — kāma as phala-tṛṣṇā (thirst for outcome) and saṅkalpa as kartṛtva-abhimāna (pride of authorship) — offer a two-question audit for any action. First: 'Am I thirsty for a particular result, or am I at peace with whatever emerges?' Second: 'Am I narrating this as my accomplishment, or am I transparent to the action?' Both questions can be run in real time, mid-task. The Brahma-Sūtra citation about karma neither clinging nor being re-enacted provides the metaphysical assurance: past errors need not be rehearsed; the dissolution is structural, not earned by perfect future behavior." }, "primary_meaning": "One whose every undertaking is free of desire and the ego-claim \"I am doing this\" has had all prior karma burned away by the fire of knowledge, and the wise call such a person a true pandit." }