{
  "verse_id": "4.28",
  "mūla": {
    "devanāgarī": "द्रव्य-यज्ञास् तपो-यज्ञा योग-यज्ञास् तथापरे | स्वाध्याय-ज्ञान-यज्ञाश् च यतयः संशित-व्रताः",
    "iast": "dravya-yajñās tapo-yajñā yoga-yajñās tathāpare | svādhyāya-jñāna-yajñāś ca yatayaḥ saṃśita-vratāḥ",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 28",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "lemma": "dravya",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञाः"
    },
    {
      "surface_form": "tapaḥ",
      "lemma": "tapas",
      "grammar": "compound (compound member)",
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      "theme_lists": [],
      "surface_devanagari": "तपः"
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      "surface_form": "yajñāḥ",
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      "grammar": "nominative masculine plural noun",
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      "theme_lists": [],
      "surface_devanagari": "यज्ञाः"
    },
    {
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      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "yajñāḥ",
      "lemma": "yajña",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञाः"
    },
    {
      "surface_form": "tathā",
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      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    },
    {
      "surface_form": "apare",
      "lemma": "apara",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपरे"
    },
    {
      "surface_form": "svādhyāya",
      "lemma": "svādhyāya",
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      "senses_attested_in_panel": [
        {
          "sense": "पराः स्वाध्यायाभ्यासपराः केचित्तदर्थ ज्ञाना भ्यासपराः यतयः यतनशीलाः शंसितव्रताः दृढसंकल्पाः",
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      "surface_devanagari": "स्वाध्याय"
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    {
      "surface_form": "jñāna",
      "lemma": "jñāna",
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    },
    {
      "surface_form": "yajñāḥ",
      "lemma": "yajña",
      "grammar": "nominative masculine plural noun",
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      "surface_devanagari": "यज्ञाः"
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      "surface_form": "ca",
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      "grammar": "",
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      "surface_devanagari": "च"
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      "surface_form": "yatayaḥ",
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        {
          "sense": "यतनशीलाः संशितव्रताः सम्यक् शितानि तनूकृतानि तीक्ष्णीकृतानि व्रतानि येषां ते संशितव्रताः",
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          "sense": "यतनशीलाः शंसितव्रताः दृढसंकल्पाः",
          "school": "viśiṣṭādvaita",
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          "sense": "संशितव्रता उक्ताः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
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        {
          "sense": "प्रयत्नशीलाः",
          "school": "bhakti",
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          "witnesses": [
            "sridhara"
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      "surface_devanagari": "यतयः"
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      "surface_form": "saṃśita",
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    },
    {
      "surface_form": "vratāḥ",
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      "grammar": "nominative masculine plural noun",
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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_4.28",
        "anandgiri_4.28"
      ],
      "score": 0.5,
      "english_rendering": "Śaṅkara reads this verse as a systematic taxonomy of yajña (sacrifice) forms, each named by what is offered rather than what is sought. Those who distribute wealth at sacred fords perform dravya-yajña (material sacrifice); the austere ones make tapas (austerity) itself the oblation; practitioners of prāṇāyāma and pratyāhāra make yoga the altar-fire. Svādhyāya-yajña (recitation-sacrifice) covers rigorous Vedic repetition, while jñāna-yajña (knowledge-sacrifice) denotes mastery of śāstric meaning — all performed by strivers whose vrata (vow) has been sharply honed, made tīkṣṇa (keen), never blunted by desire for fruit.",
      "divergence_note": "Śaṅkara's bhāṣya directly names: tīrtheṣu dravya-viniyogaṃ yajña-buddhyā — material outlay with sacrifice-intention; prāṇāyāma-pratyāhārādi-lakṣaṇo yogaḥ; śāstrārtha-parijñānaṃ jñānam; saṃśita = saṃyak śitāni tīkṣṇīkṛtāni — vows made razor-sharp."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.28",
        "vedantadeshika_4.28"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja sees each category of sacrificer as a karma-yogin engaged in a distinct mode of kainkarya (dedicated service) to Bhagavān. Dravya-yajñins lawfully gather wealth and deploy it in deva-arcana (divine worship), dāna (gift), and homa (oblation-fire) — material abundance returned to its source. Tapo-yajñins take on kṛcchra-cāndrāyaṇa and fasting as their discipline; yoga-yajñins here means those dedicated to reaching sacred tīrthas and puṇya-sthānas (holy sites), not merely seated samādhi. All such strivers, firm in saṅkalpa (resolve), steadily purify the antaḥkaraṇa (inner instrument) for eventual bhakti-yoga.",
      "divergence_note": "Rāmānuja specifies deva-arcana, yāga, and homa as sub-types of dravya-yajña; glosses yoga-śabda here as karma-niṣṭhā-bheda (a variety of engaged discipline), not merely aṣṭāṅga-yoga; and reads saṃśita-vrata as dṛḍha-saṅkalpa — firm intentionality."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.28",
        "jayatirtha_4.28"
      ],
      "score": 0.5,
      "english_rendering": "Madhva's laconic bhāṣya strips every category down to a single principle: whatever is offered is an oblation into Parameśvara (the Supreme Lord), and the offering-act itself constitutes the homa (fire-oblation). Dravya-yajñins pour material goods; tapo-yajñins pour austerity with paramēśvarārpaṇa-buddhi (the intention of dedication to the Lord); even tapas is treated as the havis (oblation-substance) cast into Brahma's fire solely for His worship — tad-pūjārtham. No act is self-willed; each is dependent service of Hari.",
      "divergence_note": "Madhva: idaṃ tapo haviḥ — this austerity is the oblation-substance; tad-brahma-agnau juhoti — offered into that Brahma-fire; tad-arpaṇa eva homa-buddhiḥ — the fire-offering consciousness is nothing but dedication to Him."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.28"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha distributes the verse across āśramas (life-stages): gṛhastha (householder) practitioners are the dravya-yajñins; vānaprasthas (forest-dwellers) are the tapo-yajñins. Yoga-yajña is precisely citta-vṛtti-nirodha (the cessation of mental modifications) in samādhi-form — the highest interior offering. Svādhyāya-yajñins and ātma-jñāna-yajñins are the renunciant seekers. All these yatīs (strivers) with sharp vows represent the full spectrum of paths by which Kṛṣṇa's own śakti (power) returns to itself through apparently distinct practitioners.",
      "divergence_note": "Vallabha explicitly maps: gṛhiṇo = dravya-yajñāḥ; vāna-sthāḥ = tapo-yajñāḥ; yoga = citta-vṛtti-nirodha; samādhi-lakṣaṇo yajñaḥ; ātma-jñāna-yajñāḥ as the inner renunciant category."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.28"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī gives the verse a clean philological reading: each compound names the practitioner by what they have turned into yajña. Dravya-dāna (material giving) alone is the sacrifice for one group; kṛcchra-cāndrāyaṇādi (severe austerity-forms) for another; citta-vṛtti-nirodha-lakṣaṇa samādhi (samādhi defined by mental-modification cessation) is yoga-yajña. For svādhyāya he offers an explicit alternative: either Vedic recitation itself or the resulting śravaṇa-manana (hearing and reflection) on that meaning constitutes two distinct sub-types of jñāna-yajña. Vrata is niśita — sharpened, made keen — not merely kept.",
      "divergence_note": "Śrīdhara gives athavā (alternatively) construction: veda-pāṭha-yajñās and tad-artha-jñāna-yajñāś ca iti dvividhāḥ — two sub-types explicitly named. No HTML/JS artifacts present in this payload; bhāṣya is clean Sanskrit prose."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.28"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana offers the fullest synthesis: he counts six yajñas in this single verse where previous commentators counted five across the prior three. Dravya-yajña splits into pūrta (public works — wells, tanks, temples) and datta (gifts — food, refuge, nonviolence) drawing on Smṛti citation. Yoga-yajña receives the complete aṣṭāṅga enumeration with precise definitions: yama as the five restraints (ahiṃsā, satya, asteya, brahmacarya, aparigraha); niyama as five observances (śauca, santoṣa, tapas, svādhyāya, Īśvara-praṇidhāna). Saṃśita-vrata receives the Patañjali citation — mahā-vrata as the restraints unconditioned by jāti, deśa, kāla, samaya — absolute across all circumstances.",
      "divergence_note": "Madhusūdana cites Smṛti for pūrta/datta distinction; fully enumerates aṣṭāṅga-yoga with verse-cross-references within BG itself (pratyāhāra at 4.26, dhāraṇā-dhyāna-samādhi at 4.27, prāṇāyāma at 4.29); invokes Patañjali YS 2.31 (jāti-deśa-kāla-samayānavacchinnāḥ sārvabhaumā mahā-vratam)."
    }
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    "meter_shift_to_next": false,
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      "following_response": ""
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      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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        "bg-shankara",
        "bg-ramanuja",
        "bg-madhva",
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        "bg-vallabha",
        "bg-jayatirtha",
        "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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  "so_what_questions": [
    "If sacrifice (yajña) can be performed through material giving, austerity, meditation, recitation, or knowledge — what makes any one of these more 'real' as offering than another?",
    "Madhva insists that even tapas is only an oblation when offered with paramēśvarārpaṇa-buddhi (Lord-dedication intention) — does the same act with different intentionality constitute a fundamentally different action?",
    "Śaṅkara's saṃśita-vrata ('vow made razor-sharp') implies vows can be dull or keen — what sharpens a vow, and what blunts it?",
    "Vallabha's āśrama-mapping assigns dravya-yajña to householders and tapo-yajña to forest-dwellers — does life-stage determine which sacrifice is available to you, or which is most appropriate?",
    "Madhusūdana cites Patañjali's mahā-vrata definition, making the vow absolute across all conditions of birth, place, time, and circumstance — how does an unconditional vow differ in practice from a conditional one?",
    "If Śrīdhara's alternative reading allows svādhyāya to mean either Vedic recitation or reflective study of its meaning, do the two practitioners engaged in the same text belong to the same sacrifice-type?",
    "The verse lists yatayaḥ (strivers) as those who perform all these yajñas — does effort (yatana) constitute a separate qualification beyond the type of sacrifice, or is sustained striving itself the deepest sacrifice?"
  ],
  "everyday_applications": {
    "advaita": "Treat any sustained, desireless outlay — whether donating time, money, or attention — as a sacrifice in the Vedic sense: the value lies in the intention-quality (yajña-buddhi) and the sharpness of your commitment (saṃśita-vrata), not in the size of the gift or the austerity undertaken.",
    "viśiṣṭādvaita": "Frame every disciplined effort — gym, diet, charitable work, pilgrimage — as deva-arcana (service to the divine) rather than self-improvement; the shift from 'building myself' to 'dedicating this to Bhagavān' changes the quality of the action even when the external behavior is identical.",
    "dvaita": "Before beginning any disciplined practice — exercise, fasting, study — pause and explicitly form the intention 'idaṃ tasmai' (this is for Him); Madhva's bhāṣya insists the offering-consciousness transforms the act, so the mental gesture is not optional decoration but the substance of the sacrifice.",
    "śuddhādvaita": "Recognize which life-stage you currently occupy and let that determine your primary mode of offering: if you are building a household and career, dravya-yajña (material giving and resource stewardship) is your natural altar; if you are withdrawing from worldly roles, interior silence (citta-vṛtti-nirodha) becomes the appropriate sacrifice.",
    "bhakti": "Apply Śrīdhara's two-path reading to learning itself: reading or listening to a text (recitation-sacrifice) and sitting with what it means through reflection (knowledge-sacrifice) are distinct disciplines — both valid, but each requiring its own kind of attention; do not collapse one into the other.",
    "advaita-bhakti": "Use Madhusūdana's mahā-vrata test to audit any commitment you make: is your resolution conditioned by circumstances (jāti, deśa, kāla, samaya) or does it hold unconditionally? If it dissolves under pressure of convenience, it has not yet become a 'sharpened vow' — and the sharpening is the practice itself."
  },
  "primary_meaning": "Some offer wealth, others offer austerity or yoga, and still others offer Vedic recitation or the pursuit of knowledge; all are strivers with sharply honed vows."
}