{
  "verse_id": "4.23",
  "mūla": {
    "devanāgarī": "गत-सङ्गस्य मुक्तस्य ज्ञानावस्थित-चेतसः | यज्ञायाचरतः कर्म समग्रं प्रविलीयते",
    "iast": "gata-saṅgasya muktasya jñānāvasthita-cetasaḥ | yajñāyācarataḥ karma samagraṃ pravilīyate",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 23",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "gata",
      "lemma": "√gam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गत"
    },
    {
      "surface_form": "saṅgasya",
      "lemma": "saṅga",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "तत एव निखिलपरिग्रहविनिर्मुक्तस्य उक्तलक्षणयज्ञादिकर्मनिर्वृत्तये वर्तमानस्य पुरुषस्य बन्धहेतुभूतं प्राचीनं कर्म समग्रं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सङ्गस्य"
    },
    {
      "surface_form": "muktasya",
      "lemma": "√muc",
      "grammar": "genitive masculine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "निवृत्तधर्माधर्मादिबन्धनस्य ज्ञानावस्थितचेतसः ज्ञाने",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "शरीराद्यनभिमानिनः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "कर्तृत्वभोक्तृत्वाद्यध्यासशून्यस्य ज्ञानावस्थितचेतसः निर्विकल्पब्रह्मात्मैक्यबोध",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मुक्तस्य"
    },
    {
      "surface_form": "jñāna",
      "lemma": "jñāna",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञान"
    },
    {
      "surface_form": "avasthita",
      "lemma": "ava-√sthā",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अवस्थित"
    },
    {
      "surface_form": "cetasaḥ",
      "lemma": "cetas",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चेतसः"
    },
    {
      "surface_form": "yajñāya",
      "lemma": "yajña",
      "grammar": "dative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यज्ञनिर्वृत्त्यर्थम् आचरतः निर्वर्तयतः कर्म समग्रं सह अग्रेण फलेन वर्तते इति समग्रं कर्म",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "ब्रह्मणे ब्रह्मकर्माचरन् भवति तत्सर्वं कर्म प्रविलीयते अकर्मभावमापद्यते",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "यज्ञसंरक्षणार्थं ज्योतिष्टोमादियज्ञे श्रेष्ठाचारत्वेन लोकप्रवृत्त्यर्थं यज्ञाय विष्णवे तत्प्रीत्यर्थमिति वा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यज्ञाय"
    },
    {
      "surface_form": "ācarataḥ",
      "lemma": "√ācar",
      "grammar": "genitive masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आचरतः"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समग्रं सह अग्रेण फलेन वर्तते इति समग्रं कर्म",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "समग्रं प्रविलीयते निःशेषं क्षीयते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "प्रविलीयते अकर्मभावमापद्यते",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "प्रविलीयते अकर्मभावमापद्यते",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "तत्कृत्वा न निबध्यत इत्युक्तेर्गृहस्थस्य ब्रह्मविदो जनकादेर्यंज्ञादिरूपं",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "samagram",
      "lemma": "samagra",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समग्रम्"
    },
    {
      "surface_form": "pravilīyate",
      "lemma": "pra-√vilī",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "विनश्यति इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "निःशेषं क्षीयते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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            "vedantadeshika"
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        },
        {
          "sense": "अकर्मभावमापद्यते",
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          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        },
        {
          "sense": "अकर्मभावमापद्यते",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
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        },
        {
          "sense": "प्रकर्षेण कारणोच्छेदेन तत्त्वदर्शनाद्विलीयते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रविलीयते"
    }
  ],
  "intertextual_panel": [
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    {
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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_4.23",
        "anandgiri_4.23"
      ],
      "score": 0.5,
      "english_rendering": "For the one whose attachment (saṅga) has wholly departed, who is released from the binding force of dharma and adharma alike, and whose mind rests in knowledge (jñāna) alone — the action performed for the sake of sacrifice dissolves entirely, along with its fruit (phala). Śaṅkara insists on the compound: 'samagram' means 'together with its result-tip (agra),' leaving nothing capable of seeding a future birth. The mechanism is not suppression but the extinction of ignorance, which is the only soil in which karma germinates.",
      "divergence_note": "Directly anchored in Śaṅkara's gloss: 'samagram saha agreṇa phalena vartate iti samagraṃ karma tat samagraṃ pravilīyate vinaśyati.'"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.23",
        "vedantadeshika_4.23"
      ],
      "score": 0.5,
      "english_rendering": "The aspirant whose mind is fixed on the true nature of the ātman, who has relinquished all possessiveness (parigraha) born of treating anything other than Bhagavān as its object, and who acts only to fulfil the prescribed yajna — that person's accumulated past karma (prācīna karma) dissolves without remainder (niḥśeṣam kṣīyate). Rāmānuja reads the verse structurally: the qualifying adjectives are not ornamental but causal — the absence of attachment in the other (tad-itara-saṅga) issues directly from the mind's saturation in ātma-jñāna, which converts every act into a form of knowledge.",
      "divergence_note": "Anchored in Rāmānuja: 'prākṛtiviyuktātmasvarūpānusandhānayuktatayā karmaṇo jñānākāratvam uktam' and 'baddhahetubhūtaṃ prācīnaṃ karma samagraṃ pravilīyate niḥśeṣaṃ kṣīyate.'"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.23",
        "jayatirtha_4.23"
      ],
      "score": 0.5,
      "english_rendering": "Madhva is crisp and hierarchical: 'gata-saṅga' means free of affection for fruit (phala-sneha-rahita); 'mukta' means having no self-identification with the body (śarīra-abhimāna-rahita); 'jñānāvasthita-cetas' means one who knows the Paramātman (Parameśvara-jñānin) — not merely the ātman in an impersonal sense, but Hari as the supreme independent reality. Action offered to that Hari dissolves because a dependent jīva who correctly knows its own dependence (pāratantrya) cannot produce binding karma; the will that would bind is already surrendered.",
      "divergence_note": "Anchored in Madhva's bhāṣya: 'gata-saṅgasya phala-sneha-rahitasya muktasya śarīrādy-anabhimāninaḥ jñānāvasthita-cetasaḥ parameśvara-jñāninaḥ.'"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.23"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the qualified actor as already an akarmā (non-doer) yogin, established in unbroken knowledge of Brahman's reality (akhaṇḍa-brahma-yāthātmya-jñāna). For Puṣṭi-mārga, 'yajñāya' is glossed as 'for Brahman' — the act is Brahman acting in Brahman; the worshipper and the offering are both Kṛṣṇa's own vibhūti. The dissolution (pravilīyate) is not destruction but return to the source, the act becoming Brahman again, which is why Vallabha names it 'akarmabhāvam āpadyate' — attaining the state of non-action.",
      "divergence_note": "Anchored in Vallabha: 'yajñāya brahmaṇe brahma-karma-ācaran bhavati tat sarvaṃ karma pravilīyate akarmabhāvam āpadyate.'"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.23"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads through a dual lens: at the level of the renunciate, 'yajñāya' means 'for the Parameśvara alone,' and every act thus performed is sa-vāsanā — dissolving even the latent impressions (vāsanā) that are the seed of future desire. At the level of the established yogin acting in the world (loka-saṃgraha), 'yajñāya' means performing sacrifice for the preservation of the yajna-order itself, acting purely to sustain the dharmic fabric. The dual reading preserves both the inner and outer dimensions without collapsing either.",
      "divergence_note": "Anchored in Śrīdhara: 'yajñāya parameśvarārthaṃ karmācarataḥ sataḥ samagraṃ sa-vāsanaṃ karma pravilīyate akarmabhāvam āpadyate'; the second limb: 'yajña-saṃrakṣaṇārthaṃ loka-saṃgrahārtham eva karma kurvata ity arthaḥ.'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.23"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana addresses an anticipated objection: if even the renunciate's alms-gathering does not bind, why would the householder Janaka's yajnas bind? The answer moves through three nested qualifications — absence of fruit-attachment (phala-āsakti-śūnya), absence of the superimposition of doer-ship and enjoyer-ship (kartṛtva-bhoktṛtva-adhyāsa-śūnya), and the mind fixed in nirvikalpa-brahma-ātma-aikya-bodha (knowledge of the non-differentiated unity of Brahman and ātman). Each qualifier causally grounds the one before it: detachment proceeds from the absence of superimposition, which proceeds from direct gnosis. 'Samagraṃ pravilīyate' is then 'destroyed at the root by tattvdarśana,' not by discipline alone.",
      "divergence_note": "Anchored in Madhusūdana: 'jñānāvasthita-cetasaḥ nirvikalpa-brahma-ātma-aikya-bodha eva sthitaṃ cittaṃ yasya tasya sthitaprajñasya'; dissolution: 'tattvadraśanād vilīyate.'"
    }
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    "pragmatic_context": {
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      "preceding_question": "",
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        "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": [
          "gata: gam -> √gam",
          "muktasya: muc -> √muc",
          "avasthita: avasthā -> ava-√sthā",
          "ācarataḥ: ācar -> √ācar",
          "pravilīyate: pravilī -> pra-√vilī"
        ]
      }
    ]
  },
  "so_what_questions": [
    "All six schools read 'yajñāya' differently — as sacrifice, as service to Hari, as offering to Brahman, as world-preservation — yet all say the karma dissolves. Is dissolution a function of the act's object, or the actor's interiority, or both?",
    "Śaṅkara insists karma dissolves along with its phala (fruit) — but Madhusūdana says it dissolves 'at the root' via tattvadraśana (vision of truth). Are these the same mechanism named differently, or genuinely distinct soteriological paths?",
    "Rāmānuja converts action into a 'form of knowledge' (jñānākāra) when performed with ātma-svarūpa-anusandhāna (continuous attention to the ātman's true nature). Does this dissolve the sharp karma/jñāna boundary that Advaita maintains?",
    "Madhva's qualifier 'parameśvara-jñānin' makes the agent's metaphysical knowledge of Hari's independence (svatantra) the load-bearing condition. Is this compatible with the Advaita reading, or does it smuggle in an irreducible ontological difference?",
    "Śrīdhara's dual lens — inner dissolution of vāsanā (latent impressions), outer loka-saṃgraha — suggests that the same outward act can carry different soteriological weights depending on which interior register is active. How do we test or verify the interior register?",
    "Vallabha's 'akarmabhāvam āpadyate' (attaining the state of non-action) and Śaṅkara's 'vinaśyati' (it perishes) both point to dissolution, but Vallabha implies a positive arrival-state while Śaṅkara implies simple annihilation. Which dissolves the problem of karma more completely?",
    "If Madhusūdana's causal chain is correct — gnosis causes absence of superimposition, which causes detachment — then effort to detach before gnosis is achieved is putting the cart before the horse. What, then, is the practitioner supposed to do first?"
  ],
  "everyday_applications": {
    "advaita": "Before any significant work today, pause and ask: 'Who expects the result?' If you catch a subtle expectation — of praise, of outcome, of self-vindication — name it aloud and proceed anyway, dedicating the act to the task itself rather than to a self that will be fed by the outcome. The Śaṅkara reading says the soil that grows binding karma is ownership of the result; withdrawing that ownership, even provisionally, thins the root.",
    "viśiṣṭādvaita": "Before entering a meeting, a difficult conversation, or a creative session, take sixty seconds to consciously re-anchor in the awareness of the ātman as distinct from the role you are about to play. Rāmānuja's reading says that when 'ātma-svarūpa-anusandhāna' (continuous attention to the ātman's nature) underlies the act, the act becomes a form of knowledge rather than a generator of fresh bondage. This is a discipline of remembrance, not withdrawal.",
    "dvaita": "When a project outcome disappoints, Madhva's reading offers a precise corrective: check whether you had silently appointed yourself as the independent cause of the success. The jīva's nature (per Dvaita) is pāratantra — essentially dependent. Recognizing this is not humiliation but accurate ontology. Re-dedicate the act to Hari as the only independent agent; the residue of self-congratulation or self-blame — which is what binding karma actually is — no longer has ground to stand on.",
    "śuddhādvaita": "Vallabha's reading implies that aesthetic delight in work — cooking a meal, making music, caring for a child — can itself be the yajna when the act is offered as Kṛṣṇa's own līlā (play) manifesting through you. The application is not grim duty but joyful surrender: do the work with full craft and skill, then release it as an offering that returns to its source. The residue of 'I made this' is what dissolves.",
    "bhakti": "Śrīdhara's loka-saṃgraha limb applies directly to any role involving institutional responsibility — teacher, parent, manager. Perform the structural act (curriculum, household, team meeting) not for personal legacy but for the preservation of the order itself. The vāsanā-dissolving limb applies in private: notice when you avoid an act because it won't be seen or rewarded. That avoidance is a vāsanā (latent impression); performing the unseen act cleanly erases it.",
    "advaita-bhakti": "Madhusūdana's causal chain — gnosis → absence of superimposition → detachment — suggests that the fastest route to genuine non-attachment is not willpower but direct investigation: spend five minutes each day inquiring 'who is the one doing this?' not as a rhetorical move but as an honest phenomenological question. When the superimposition (kartṛtva-adhyāsa) is seen clearly even once, detachment follows naturally rather than being forced. Act from that seeing, and the Gītā's dissolution is already in motion."
  },
  "primary_meaning": "When a person acts without attachment, free from possessiveness, with the mind fixed in knowledge and every act offered as sacrifice, the whole of that karma dissolves without remainder."
}