{
  "verse_id": "4.27",
  "mūla": {
    "devanāgarī": "सर्वाणीन्द्रिय-कर्माणि प्राण-कर्माणि चापरे | आत्म-संयम-योगाग्नौ जुह्वति ज्ञान-दीपिते",
    "iast": "sarvāṇīndriya-karmāṇi prāṇa-karmāṇi cāpare | ātma-saṃyama-yogāgnau juhvati jñāna-dīpite",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 27",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "sarvāṇi",
      "lemma": "sarva",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्वाणि"
    },
    {
      "surface_form": "indriya",
      "lemma": "indriya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रिय"
    },
    {
      "surface_form": "karmāṇi",
      "lemma": "karman",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "इन्द्रियकर्माणि तथा प्राणकर्माणि प्राणो वायुः आध्यात्मिकः तत्कर्माणि आकुञ्चनप्रसारणादीनि तानि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "श्रवणदर्शनादीनि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "शब्दश्रवणस्पर्शग्रहणरूपदर्शनरसग्रहणगन्धग्रहणानि वचनादानविहरणोत्सर्गानन्दाख्यानि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्माणि"
    },
    {
      "surface_form": "prāṇa",
      "lemma": "prāṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्राण"
    },
    {
      "surface_form": "karmāṇi",
      "lemma": "karman",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "इन्द्रियकर्माणि तथा प्राणकर्माणि प्राणो वायुः आध्यात्मिकः तत्कर्माणि आकुञ्चनप्रसारणादीनि तानि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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            "anandgiri"
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        },
        {
          "sense": "श्रवणदर्शनादीनि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "शब्दश्रवणस्पर्शग्रहणरूपदर्शनरसग्रहणगन्धग्रहणानि वचनादानविहरणोत्सर्गानन्दाख्यानि",
          "school": "advaita-bhakti",
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          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्माणि"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "apare",
      "lemma": "apara",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपरे"
    },
    {
      "surface_form": "ātma",
      "lemma": "ātman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्म"
    },
    {
      "surface_form": "saṃyama",
      "lemma": "saṃyama",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संयम"
    },
    {
      "surface_form": "yoga",
      "lemma": "yoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "agnau",
      "lemma": "agni",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अग्नौ"
    },
    {
      "surface_form": "juhvati",
      "lemma": "√hu",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रक्षिपन्ति ज्ञानदीपिते स्नेहेनेव प्रदीपे विवेकविज्ञानेन उज्ज्वलभावम् आपादिते जुह्वति प्रविलापयन्ति इत्यर्थः",
          "school": "advaita",
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          "witnesses": [
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        {
          "sense": "मनसा इन्द्रियप्राणानां कर्मप्रवणतानिवारणे प्रयतन्ते इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "। क्व। आत्मनि संयमो ध्यानैकाग्र्यं स एव योगः स एवाग्निस्तस्मिन् ज्ञानेन ध्येयविषयेण दीपिते प्रज्वलिते ध्येयं सम्यग्ज्ञात",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। प्रविलापयन्तीत्यर्थः। अत्र च सर्वाणीति आत्मेति ज्ञानदीपित इति विशेषणैरग्नावित्येकवचनेन च पूर्ववैलक्षण्यं सूचितमिति न प",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "जुह्वति"
    },
    {
      "surface_form": "jñāna",
      "lemma": "jñāna",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञान"
    },
    {
      "surface_form": "dīpite",
      "lemma": "√dīpay",
      "grammar": "locative masculine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रज्वलिते ध्येयं सम्यग्ज्ञात्वा तस्मिन्मनः संयम्य तानि सर्वाणि कर्माण्युपरमयन्तीत्यर्थः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
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        },
        {
          "sense": "अत्यन्तोज्ज्वलिते बाधपूर्वके समाधौ समष्टिलिङ्गशरीरमपरे जुह्वति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "दीपिते"
    }
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  "intertextual_panel": [
    {
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    {
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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_4.27",
        "anandgiri_4.27"
      ],
      "score": 0.5,
      "divergence_note": "Śaṅkara uniquely emphasizes extinction (pralāpa) rather than redirection; the fire consumes the very sense-apparatus.",
      "english_rendering": "Others offer all the acts of the senses (indriya-karmāṇi) and the acts of the vital breath (prāṇa-karmāṇi) — contraction, expansion, and the rest — into the fire of ātma-saṃyama-yoga (self-restraint-as-yoga), kindled bright by discriminative understanding (viveka-vijñāna). The oblation is not outward action but inward dissolution: to cast these operations into the flame is to extinguish them, leaving only the witnessing Ātman. Where the lamp is fed by discernment rather than by oil, the light is the realization that no agent ever acted."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.27",
        "vedantadeshika_4.27"
      ],
      "score": 0.5,
      "divergence_note": "Rāmānuja substitutes 'manaḥ-saṃyama' for Śaṅkara's broader 'ātma-saṃyama', locating restraint firmly in mind as Bhagavān's instrument, not in impersonal Ātman-realization.",
      "english_rendering": "Still others, through concentrated mental restraint (manaḥ-saṃyama), offer all indriya-karmāṇi and prāṇa-karmāṇi into that yoga-fire. The effort here is not annihilation but rectification — arresting the outward propulsion (pravṛtti) of the senses and breath so that mind, purified, may orient entirely toward Bhagavān. Every sense-act surrendered is an act of kainkarya (service)."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.27",
        "jayatirtha_4.27"
      ],
      "score": 0.5,
      "divergence_note": "Madhva's bhāṣya is compressed to a single compound. The doctrinal stress falls on upāya (means toward Hari), not on jñāna-illumination or devotional service as in the other schools. Rendering extrapolates from his consistent jīva-Brahman distinction.",
      "english_rendering": "These yogins pour their sensory and vital activities into the fire that is the means called ātma-saṃyama (āt­ma-saṃ­yamākhyo­pāya-āgni). The jīva, eternally distinct from and dependent on Hari, cannot dissolve itself — it can only surrender its instruments. The restraint is an act of devoted subordination: the jīva binds its senses and vital forces in homage to Viṣṇu, who alone is the independent agent."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.27"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha's threefold ranking is absent from other commentators; he reads this verse as the middle-tier yajña, bracketed by lesser and higher practitioners.",
      "english_rendering": "Those who are established in dhyāna offer into the yoga-fire kindled by jñāna — specifically the knowledge of the object of meditation (dhyeya-viṣayaka-jñāna). Vallabha places this practitioner in the middle rank of the three types of yajña-performers described in these verses. For the Puṣṭi-mārgin, even this meditative knowledge is ultimately Kṛṣṇa's own prasāda (grace-gift); the practitioner offers back what was never truly theirs."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.27"
      ],
      "score": 0.5,
      "divergence_note": "Only Śrīdhara enumerates the five subsidiary prāṇas (nāga through dhanañjaya) and gives a physio-technical account of the oblation.",
      "english_rendering": "The dhyāna-niṣṭhas (those grounded in meditation) offer into the yoga-fire all the acts of the five jñānendriya (hearing, seeing, and so on), all the acts of the five karmendriya (speaking, grasping, and so on), and all ten operations of the ten prāṇas — from the outward flow of prāṇa to the upward thrust of udāna, to the functions of the five secondary prāṇas (nāga, kūrma, kṛkara, devadatta, dhanañjaya). The fire is one-pointed meditative absorption (dhyāna-ekāgrya), and it is kindled by thorough knowledge of the object of meditation."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.27"
      ],
      "score": 0.5,
      "divergence_note": "Only Madhusūdana maps the verse onto the Pātañjala samādhi taxonomy and reads 'sarvāṇi' as referring to the full 17-fold sūkṣma-śarīra, not merely the gross sense-acts.",
      "english_rendering": "After describing the laya-pūrvaka samādhi (Pātañjala, absorption through dissolution), Madhusūdana here presents the superior bādha-pūrvaka samādhi — absorption through sublation (bādhana), which is seedless (nirbīja) and admits no re-emergence. All seventeen constituents of the sūkṣma-śarīra (five jñānendriya, five karmendriya, five prāṇas, manas, buddhi) are offered into the fire of ātma-saṃyama-yoga, when that fire is super-illumined by Vedānta-mahāvākya-jñāna — the direct realization of brahma-ātma-aikyatā (Brahman-Ātman identity). This oblation is final: once ignorance is sublated, neither the collective subtle body nor its cause can re-arise."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
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  "theme_list_memberships": [
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    {
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  "audit_trail": {
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    "fitted_weights": {
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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": [
          "juhvati: hu -> √hu",
          "dīpite: dīpay -> √dīpay"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the yoga-fire accepts offerings of sensory and vital acts, does the practitioner cease to see, hear, and breathe — or does the offering transform the quality of those acts without stopping them?",
    "Śaṅkara reads 'offer' as 'dissolve' (pralāpayanti); Rāmānuja reads it as 'redirect' (pravṛtti-nivāraṇa). Which metaphysics of action does each reading require, and can the Sanskrit of juhvati bear both?",
    "Madhusūdana distinguishes laya-samādhi (reversible, seed remains) from bādha-samādhi (irreversible, seed destroyed). What does it mean for a spiritual state to be 'irreversible'? Can effort create an irreversible state?",
    "Śrīdhara uniquely enumerates the five subsidiary prāṇas (nāga through dhanañjaya). Why would a devotional commentator include this physio-technical detail, and what does it suggest about the relationship between yogic anatomy and bhakti?",
    "Vallabha places this verse at the middle tier of three types of yajña-performers. What constitutes the highest tier in his reading, and does that ranking imply that dhyāna-niṣṭhā is ultimately transcended in Puṣṭi-mārga?",
    "The fire metaphor appears across all six readings, yet what is 'kindled' differs — viveka (Śaṅkara), manas-saṃyama (Rāmānuja), upāya (Madhva), dhyeya-jñāna (Vallabha and Śrīdhara), Vedānta-mahāvākya (Madhusūdana). Does the single image of 'fire' conceal five different accounts of how insight relates to restraint?",
    "If prāṇa-karmāṇi (vital-breath acts) are offered alongside indriya-karmāṇi, does the verse imply that even involuntary biological processes (breathing, circulation) are eventually brought within the scope of yogic discipline — and what are the ethical stakes of that claim?"
  ],
  "everyday_applications": {
    "advaita": "In any moment of reactive seeing or hearing, pause and ask: 'Who is the one experiencing this?' That inquiry — even for a breath — is the viveka-vijñāna that kindles the inner fire. The goal is not to suppress the sensation but to let the question dissolve the sense of a separate experiencer doing the sensing.",
    "viśiṣṭādvaita": "Before each significant act — speaking, deciding, choosing — take one deliberate moment of manas-saṃyama (mental recollection): offer the pending action to Bhagavān and check whether it is moving toward or away from His presence. This is not suppression but reorientation; the sense-act is completed, but its motivating energy is realigned as kainkarya.",
    "dvaita": "Treat every exercise of restraint — keeping silence when provoked, fasting, curbing a habitual appetite — as an explicit act of worship rather than personal virtue. The discipline is the upāya (means); Hari is the only agent. Naming that dependency honestly prevents pride from colonizing the practice.",
    "śuddhādvaita": "When engaged in smaraṇa (remembrance) or dhyāna of Kṛṣṇa, recognize that even the capacity to concentrate is prasāda. When distraction arises, do not struggle — simply return to the dhyeya (object of meditation) with the understanding that the return itself is His gift. The middle path here is grateful persistence, not heroic effort.",
    "bhakti": "Cultivate awareness of the ten prāṇas as a contemplative body-scan: notice inhalation (prāṇa), retention, the descending current (apāna), the diffuse circulation (vyāna), the equalizing digestive function (samāna), and the ascending energy (udāna). This is not anatomy for its own sake — it is the inventory of what you are offering. You cannot offer what you cannot name.",
    "advaita-bhakti": "Study one Vedānta mahāvākya (e.g., 'tat tvam asi') carefully enough to hold its meaning in sustained attention during meditation. Madhusūdana's point is that jñāna must do real cognitive work — it must actually sublate the sense of separateness — not merely accompany the sitting. The test is whether the insight interrupts the habitual identification with the 17-fold subtle body even briefly; repeated interruption is the practice."
  },
  "primary_meaning": "Others pour all the acts of the senses and vital breath into the fire of self-restraint, a fire lit by knowledge."
}