{
  "verse_id": "4.25",
  "mūla": {
    "devanāgarī": "दैवम् एवापरे यज्ञं योगिनः पर्युपासते | ब्रह्माग्नाव् अपरे यज्ञं यज्ञेनैवोपजुह्वति",
    "iast": "daivam evāpare yajñaṃ yoginaḥ paryupāsate | brahmāgnāv apare yajñaṃ yajñenaivopajuhvati",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 25",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "daivam",
      "lemma": "daiva",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "तत्सम्बन्धित्वं",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "दैवम्"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "apare",
      "lemma": "apara",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "यज्ञं योगिनः कर्मिणः पर्युपासते कुर्वन्तीत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कर्मयोगिनः पर्युपासते सेवन्ते तत्र",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कर्मयोगिनः पर्युपासते श्रद्धयानुतिष्ठन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "पूर्वविलक्षणास्तत्त्वदर्शननिष्ठाः संन्यासिन इत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अपरे"
    },
    {
      "surface_form": "yajñam",
      "lemma": "yajña",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञम्"
    },
    {
      "surface_form": "yoginaḥ",
      "lemma": "yogin",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "कर्मिणः पर्युपासते कुर्वन्तीत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कर्मिणः पर्युपासते सर्वदा कुर्वन्ति न ज्ञानयज्ञम्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगिनः"
    },
    {
      "surface_form": "paryupāsate",
      "lemma": "√paryupās",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "कुर्वन्तीत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सेवन्ते तत्र",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "श्रद्धयानुतिष्ठन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "सर्वदा कुर्वन्ति न ज्ञानयज्ञम्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पर्युपासते"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "(तैत्ति0 उ 0 2.1) विज्ञानमानन्दं ब्रह्म (बृह0 उ 0 3.9.22)",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "हविः इति न्यायेन यागहोमयोर्निष्ठां कुर्वन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "तत्पदार्थस्तस्मिन्नग्नौ यज्ञं प्रत्यगात्मानं त्वंपदार्थं यज्ञेनैव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "agnau",
      "lemma": "agni",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अग्नौ"
    },
    {
      "surface_form": "apare",
      "lemma": "apara",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "यज्ञं योगिनः कर्मिणः पर्युपासते कुर्वन्तीत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कर्मयोगिनः पर्युपासते सेवन्ते तत्र",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कर्मयोगिनः पर्युपासते श्रद्धयानुतिष्ठन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "पूर्वविलक्षणास्तत्त्वदर्शननिष्ठाः संन्यासिन इत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अपरे"
    },
    {
      "surface_form": "yajñam",
      "lemma": "yajña",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञम्"
    },
    {
      "surface_form": "yajñena",
      "lemma": "yajña",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "असौ दैवो यज्ञः तमेव अपरे यज्ञं योगिनः कर्मिणः पर्युपासते कुर्वन्तीत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "एव उपजुह्वति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "यज्ञम् ऋक्सं.8",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यज्ञेन"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "upajuhvati",
      "lemma": "upa-√hu",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपजुह्वति"
    }
  ],
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      "verse": "8.10",
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      "verse": "4.31",
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    {
      "verse": "3.14",
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    {
      "verse": "4.24",
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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_4.25",
        "anandgiri_4.25"
      ],
      "score": 0.5,
      "english_rendering": "The verse distinguishes two kinds of yogins: those who worship the devas through ritual (daiva-yajña) and those who, as renunciants established in brahma-ātma-aikatva (the non-dual identity of self and Brahman), offer the conditioned self — laden with the superimposed attributes of buddhi and other upādhis (limiting adjuncts) — into the unconditioned fire of Brahman itself. For Śaṅkara, this second act is not ritual but samyag-darśana (right vision): the very seeing of the upādhika ātman as identical with nirūpādhika para-brahman is the oblation. The daiva-yajña is a lower station, useful for purification but surpassed by the jñāna-yajña praised in 4.33.",
      "divergence_note": "Śaṅkara's commentary explicitly quotes Taittirīya Upaniṣad 2.1 and Bṛhadāraṇyaka Upaniṣad 3.9.22 and 3.4.1 to define brahman as satyam-jñānam-anantam, then identifies the yajña-word as a name for ātman (citing Yāska's nighaṇṭu), and glosses upajuhvati as 'they cast the sopādhika (conditioned) into the nirūpādhika (unconditioned) through vision itself'."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.25",
        "vedantadeshika_4.25"
      ],
      "score": 0.5,
      "english_rendering": "Some karma-yogins devote themselves exclusively to daiva-yajña — worship through the prescribed ritual forms — as their complete nisthā (steadfast station), treating service to Bhagavān through the sacrificial apparatus as sufficient. Others take a subtler course: they offer yajña-matter itself — the clarified butter and oblation-implements that constitute havi (offering substance) — into the brahma-fire through the very instruments of the rite. For Rāmānuja, both groups are genuine karma-yogins moving toward bhakti-yoga; neither is dismissed, because ritual kainkarya (service-action) toward Bhagavān is itself the path, not merely its preparation.",
      "divergence_note": "Rāmānuja glosses 'yajñaṃ yajñeneva upajuhvati' as havis and sruk (ladle) themselves becoming the offering into brahman — 'brahma-arpaṇaṃ brahma haviḥ' per the immediately prior verse's logic — and reads 'paryupāsate' as 'they are steadfastly established in that alone' (niṣṭhāṃ kurvanti)."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.25",
        "jayatirtha_4.25"
      ],
      "score": 0.5,
      "english_rendering": "The verse catalogues varieties of yajña in order to demonstrate a single truth: in every genuine sacrifice, Viṣṇu is both the fire and the goal. Some yogins — specifically certain sannyāsins — worship Bhagavān directly as daiva, acknowledging Hari as the supreme deity who receives all rites. Others offer yajña to yajña itself, meaning they offer oblation to Viṣṇu through Viṣṇu — citing the Ṛgveda (8.4.19) and Yajurveda (31.16): 'yajño Viṣṇuḥ.' For Madhva, the jīva (individual soul) is eternally distinct from Brahman, so this mutual offering is not non-dual absorption but dependent worship of the uttama (highest).",
      "divergence_note": "Madhva's commentary explicitly cites Ṛgveda 8.4.18 and 8.4.19 and Yajurveda 31.9 and 31.16, and quotes a passage about Brahmā and Rudra performing mental yajña to Viṣṇu as father, grounding the 'yajñena yajñam' formula in Vaiṣṇava śruti rather than in non-dual absorption."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.25"
      ],
      "score": 0.5,
      "english_rendering": "Having established that action ripens into brahma-bhāva (the knowledge that everything is Brahman), Kṛṣṇa now catalogues the many forms this ripening takes according to the adhikārin's (qualified seeker's) capacity. Karma-yogins perform daiva-yajña — the worship of various deities — while jñānins who are brahma-vādins (those who speak and live Brahman) dissolve all their actions into the bhāvita-brahman (brahman suffusing action). For Vallabha, both are expressions of the one Kṛṣṇa-śakti (Kṛṣṇa's own energy) moving through different channels of his own līlā; the dissolution of action into brahman-fire is itself prasāda received through grace.",
      "divergence_note": "Vallabha's bhāṣya reads 'brahma-agnau upajuhvati' as 'pravilāpayanti' — they cause to dissolve or merge — and frames both groups as yogis and brahma-vādins responding to adhikāri-bheda (difference in eligibility), making the taxonomy a vertical map of prasāda-accessibility rather than a hierarchy of methods."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.25"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the verse as the opening of an eight-verse taxonomy whose purpose is to glorify jñāna-yajña (the sacrifice of knowledge) above all others by contrast: since jñāna is attainable as the fruit of every variety of yajña, its superiority is proved inductively. The daiva-yajña group — karma-yogins who worship Indra, Varuṇa, and the Vedic devas with śraddhā (faith) — are one valid station. The jñāna-yogins, by contrast, offer the entire apparatus of action — 'yajñādi-sarva-karmāṇi' — into the brahman-fire through the same brahman-means described in the ārpaṇa-verse (4.24), dissolving them entirely.",
      "divergence_note": "Śrīdhara's commentary notes that the word 'eva' in 'daivam eva' signals the absence of brahma-buddhi (Brahman-awareness) in worshipping Indra and the devas as merely divine rather than as Brahman, distinguishing the bhakti-tinged Vedic ritualist from the jñāna-yogin who sees the fire itself as Brahman."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.25"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana opens by locating this verse in the rhetorical arc: the brahma-arpaṇa mantra of 4.24 has already established samyag-darśana (correct non-dual vision) as a form of yajña, and now a series of comparisons is marshalled to praise it further. Karma-yogins who perform darśa-pūrṇamāsa and jyotiṣṭoma rituals — the full array of Vedic fire-rites — belong to the first category. The second category is the renunciant (sannyāsin) established in tattva-darśana (vision of reality) who offers the pratyag-ātman (inner self, the 'tvam' of tat-tvam-asi) as yajña into the brahman-fire — 'tvam-padārtha' dissolving into 'tat-padārtha' — with the word 'eva' excluding both the position of mere difference and the position of mere identity in favor of abheda (non-difference) as the correct stance.",
      "divergence_note": "Madhusūdana explicitly identifies 'yajña' as a name for ātman per Yāska's naighaṇṭuka, glosses 'upajuhvati' as 'they see it as identical with Brahman' (tat-svarūpatayā paśyanti), and specifies that 'eva' in 'yajñenaiva' excludes both bheda (absolute difference) and abheda-as-bheda misreadings, securing his Advaita-bhakti synthesis."
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "पर्युपासते",
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      "other_verses_in_list": [
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        "12.3",
        "12.4",
        "12.20"
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    },
    {
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        "18.53",
        "18.54"
      ]
    },
    {
      "list": "योगिनः",
      "role": "supporting",
      "other_verses_in_list": [
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        "5.11",
        "8.14",
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    "substrate_version": "v2.6-frozen",
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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",
        "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": [
          "paryupāsate: paryupās -> √paryupās",
          "upajuhvati: upahu -> upa-√hu"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If Śaṅkara is right that daiva-yajña is a lower station useful only for purification, what prevents a practitioner from bypassing ritual entirely — and what does his invocation of the Upaniṣads here tell us about why he does not?",
    "Rāmānuja reads both groups as genuine karma-yogins equally moving toward bhakti-yoga; Śaṅkara ranks them vertically. What is at stake doctrinally in that difference, and which reading is more faithful to the grammar of 'apare … apare'?",
    "Madhva insists yajñena yajñam means Viṣṇu offered to Viṣṇu, citing specific Ṛgvedic and Yajurvedic mantras. Does his śruti-grounding make this interpretation more or less textually defensible than the non-dual reading?",
    "Vallabha uses the term 'pravilāpayanti' (cause to dissolve) rather than 'merge' or 'realize.' What does that active-causal framing imply about the practitioner's agency within a prasāda (grace) framework where Kṛṣṇa is the ultimate actor?",
    "Śrīdhara's reading treats the eight-verse block as an inductive argument for jñāna-yajña's supremacy. Is this a strong rhetorical structure — does enumerating inferior yajñas actually establish jñāna-yajña's superiority, or does it merely contextualize it?",
    "Madhusūdana's gloss that 'eva' excludes both pure difference and pure identity is a pivot of his Advaita-bhakti synthesis. How does this grammatical move allow him to hold Kṛṣṇa-bhakti and Śaṅkara-jñāna together without collapsing either?",
    "All six commentators agree that brahman functions as the fire (agni) in the second half of the verse. Does this agreement across Advaita, Viśiṣṭādvaita, Dvaita, and Śuddhādvaita point toward a shared grammatical constraint of the mūla, or a deeper shared assumption about what fire-sacrifice means?"
  ],
  "everyday_applications": {
    "advaita": "When you catch yourself performing a task purely out of habit or social expectation — filing a report, attending a meeting, executing a routine — pause and ask: who is the one performing this? If the answer is a bundle of roles and résumé-items (the sopādhika self), the Advaita instruction is not to stop the action but to see through the bundle to the awareness in which it appears. The action continues; the identification with the doer dissolves. This is the brahma-agni oblation in the office.",
    "viśiṣṭādvaita": "Rāmānuja's reading authorizes radical ordinariness: if you are a karma-yogin, your steadfast commitment to the work itself — cooking the meal, writing the code, caring for the patient — without grasping for its fruit is already a form of service to Bhagavān. You do not need to upgrade your practice; you need to deepen your nisthā (steadiness) within the practice you already have. The instruments of your work are themselves the sruk and sruva (ritual ladle and vessel) of a continuous rite.",
    "dvaita": "Madhva's reading insists that the ultimate receiver of every genuine act of service is Viṣṇu, not an abstraction. In practice this means that when you dedicate work — professionally, creatively, domestically — the dedication is not a metaphor but a real transfer of agency. You are not the enjoyer of the result; Hari is. This removes both pride in success and despair in failure, because neither outcome belongs to the jīva (individual soul) who remains permanently distinct from and dependent on Bhagavān.",
    "śuddhādvaita": "Vallabha's 'pravilāpayanti' (dissolution) applied to everyday life means that the Puṣṭi-mārgī practitioner does not try to improve actions by adding devotion to them — rather, every action is already Kṛṣṇa's energy moving through a vessel. The practical instruction is surrender of the improvement-project itself: stop trying to make your cooking or your work 'more spiritual.' Receive the capacity to act as prasāda (grace-gift) and let it flow back into Kṛṣṇa without editing it.",
    "bhakti": "Śrīdhara's śraddhā-emphasis means that the karma-yogin who worships with genuine faith in the Vedic rites is not on a wrong path — the path is valid and will eventually yield jñāna as its fruit. For a practitioner embedded in a tradition of daily pūjā (worship) or community ritual, this is a stabilizing teaching: do not abandon the form because you have not yet seen through it to Brahman. The seeing will come; the form is its vehicle, not its obstacle.",
    "advaita-bhakti": "Madhusūdana's synthesis of jñāna and bhakti suggests a two-register practice for daily life: maintain the analytic thread (who is acting, what is Brahman, what is the pratyag-ātman here?) alongside the devotional thread (this action is offered to Kṛṣṇa). Neither thread cancels the other. When the analysis threatens to become cold abstraction, bhakti warms it; when devotion threatens to become sentimental identification, jñāna clears it. The 'eva' that excludes both pure difference and pure identity is the practical needle-eye between dryness and dissolution."
  },
  "primary_meaning": "Some yogins worship the gods through prescribed rites; others, established in Brahman, offer the very act of sacrifice as oblation into that same Brahman-fire."
}