{
  "verse_id": "4.32",
  "mūla": {
    "devanāgarī": "एवं बहु-विधा यज्ञा वितता ब्रह्मणो मुखे | कर्मजान् विद्धि तान् सर्वान् एवं ज्ञात्वा विमोक्ष्यसे",
    "iast": "evaṃ bahu-vidhā yajñā vitatā brahmaṇo mukhe | karmajān viddhi tān sarvān evaṃ jñātvā vimokṣyase",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 32",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "evam",
      "lemma": "evam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एवम्"
    },
    {
      "surface_form": "bahu",
      "lemma": "bahu",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बहु"
    },
    {
      "surface_form": "vidhāḥ",
      "lemma": "vidha",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विधाः"
    },
    {
      "surface_form": "yajñāḥ",
      "lemma": "yajña",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यज्ञाः"
    },
    {
      "surface_form": "vitatāḥ",
      "lemma": "vi-√tan",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वितताः"
    },
    {
      "surface_form": "brahmaṇaḥ",
      "lemma": "brahman",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्मणः"
    },
    {
      "surface_form": "mukhe",
      "lemma": "mukha",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "द्वारे वेदद्वारेण अवगम्यमानाः ब्रह्मणो मुखे वितता उच्यन्ते तद्यथा वाचि हि प्राणं जुहुमः इत्यादयः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "वितताः आत्मयाथात्म्यावाप्तिसाधनतया स्थिताः तान् उक्तलक्षणानुक्तभेदान् कर्मयोगान् सर्वान् कर्मजान् विद्धि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "।अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च 9।24 इति वक्ष्यति। मानसिकवाचिककायिककर्मजा एव हि ते सर्वे। एवं ज्ञात्वा तानि कर्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
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        },
        {
          "sense": "वितताः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "द्वारे वेदद्वारेणैव तेऽवगता इत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मुखे"
    },
    {
      "surface_form": "karma",
      "lemma": "karman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "। अतो विहितं न त्याज्यमिति भावः।",
          "school": "dvaita",
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          "witnesses": [
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      ],
      "theme_lists": [],
      "surface_devanagari": "कर्म"
    },
    {
      "surface_form": "jān",
      "lemma": "ja",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जान्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "तान् सर्वान् अनात्मजान् निर्व्यापारो हि आत्मा",
          "school": "advaita",
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          "witnesses": [
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        {
          "sense": "। अहरहः अनुष्ठीयमाननित्यनैमित्तिककर्मानुष्ठानजान् विद्धि। एवं ज्ञात्वा यथोक्तप्रकारेण अनुष्ठाय विमोक्ष्यसे।अन्तर्गतज्ञान",
          "school": "viśiṣṭādvaita",
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      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "tān",
      "lemma": "tad",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तान्"
    },
    {
      "surface_form": "sarvān",
      "lemma": "sarva",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "अनात्मजान् निर्व्यापारो हि आत्मा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "कर्मजान् विद्धि",
          "school": "viśiṣṭādvaita",
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        },
        {
          "sense": "इत्ययुक्तमित्यत आह मानसिके ति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
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      ],
      "theme_lists": [],
      "surface_devanagari": "सर्वान्"
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    {
      "surface_form": "evam",
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      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एवम्"
    },
    {
      "surface_form": "jñātvā",
      "lemma": "jñā",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "विमोक्ष्यसे अशुभात्",
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        {
          "sense": "यथोक्तप्रकारेण अनुष्ठाय विमोक्ष्यसे",
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        },
        {
          "sense": "तानि कर्माणि कृत्वा विमोक्ष्यसे",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
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        },
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          "sense": "मोक्ष्यसे",
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        },
        {
          "sense": "ज्ञाननिष्ठः सन्संसाराद्विमुक्तो भविष्यसि",
          "school": "bhakti",
          "weight": 0.8,
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        {
          "sense": "विमोक्ष्यसे",
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        }
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      "surface_devanagari": "ज्ञात्वा"
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      "surface_form": "vimokṣyase",
      "lemma": "vi-√muc",
      "grammar": "future indicative 2nd person singular verb",
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        {
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        },
        {
          "sense": "।अन्तर्गतज्ञानतया कर्मणो ज्ञानाकारत्वम् उक्तम् तत्र अन्तर्गतज्ञाने कर्मणि ज्ञानांशस्य एव प्राधान्यम् आह",
          "school": "viśiṣṭādvaita",
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        },
        {
          "sense": "। युद्धं परित्यज्य यन्मोक्षार्थं करिष्यसि तदपि कर्म। अतो विहितं न त्याज्यमिति भावः।",
          "school": "dvaita",
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          "witnesses": [
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            "jayatirtha"
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        },
        {
          "sense": "। अस्मात्संसारबन्धनादिति शेषः।",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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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_4.32",
        "anandgiri_4.32"
      ],
      "score": 0.5,
      "divergence_note": "Śaṅkara reads 'brahmaṇo mukhe' as the Veda's gateway; liberation turns on recognizing ātman's nirvy āpāra (complete non-agency), not on performing yajña well.",
      "english_rendering": "These many yajñas (sacrifices), spread across the mouth of brahman (Veda), are known through the Veda alone — as in 'into speech we pour the breath.' Know all of them as karma-ja (born of bodily, vocal, and mental action) and therefore not born of the ātman, who is ever actionless. Knowing thus — 'these activities are not mine; I am the uninvolved witness' — you will be freed from the bondage of saṃsāra."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.32",
        "vedantadeshika_4.32"
      ],
      "score": 0.5,
      "divergence_note": "Rāmānuja's distinctive move: jñāna is not a separate subsequent stage but already present within karma-yoga as its inner form — karma carries jñāna as its essential dimension.",
      "english_rendering": "All these karma-yogas in their many forms are spread through the mouth of brahman as means for attaining the true nature of the self (ātmayāthātmya). Know every one of them — those named and unnamed — as karma-ja, arising from daily and occasional obligatory acts performed without selfish desire. Having known and practiced them in this manner, you will be liberated. Here jñāna is interior to the karma; the knowledge-aspect within right action bears the greater weight."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.32",
        "jayatirtha_4.32"
      ],
      "score": 0.5,
      "divergence_note": "Madhva uniquely glosses 'brahmaṇaḥ' as Paramātman (not Veda), grounds all yajña in Hari's lordship, and preemptively closes the escape route of renunciation as spiritually superior to action.",
      "english_rendering": "All these yajñas are spread at the mouth of the Paramātman himself, for Kṛṣṇa declares (9.24) 'I alone am the enjoyer and lord of all yajñas.' Know every one — whether born of mānasa (mental), vācika (verbal), or kāyika (bodily) action — as karma-ja. Having so known them and performed them, you will be freed. Even the renunciation you might undertake instead of battle is itself a karma; therefore prescribed duty must not be abandoned."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.32"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha ties mokṣa to a dual puruṣārtha frame (absence of pain + presence of joy) and roots yajña in the Vedic creation-hymns, making ritual action a participation in the primordial cosmic yajña of the gods.",
      "english_rendering": "From the very beginning the Veda spreads these many yajñas — 'the gods worshipped Yajña with yajña' (Ṛgveda 8.6.19.6; Yajurveda 31.16) — and these formed the primal dharmas. Know all the yajña-designated acts enjoined by the Veda as karma-ja, accomplished through one's own ritual activity. Having so known them and enacted them, you will be freed: both the absence of suffering and the presence of joy are the two puruṣārthas (human ends), and mokṣa is the fulfillment of kāma within these."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.32"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara's distinctive purpose is compositional: this verse is a deliberate recapitulation that sets up the subsequent praise of jñāna-yajña as the highest; liberation is explicitly tied to jñāna-niṣṭhā, not merely performance.",
      "english_rendering": "To praise jñāna-yajña above the rest, Kṛṣṇa here recapitulates all the yajñas mentioned. They are 'spread at the mouth of the Veda' — directly enjoined by the Veda itself. Yet know all of them as karma-ja, born of speech, mind, and body, and therefore untouched by the nature of the ātman, which never falls within the range of karma (karmāgocara). Having known this and abiding in jñāna-niṣṭhā (steadiness in knowledge), you will be freed from saṃsāra."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.32"
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      "score": 0.5,
      "divergence_note": "Madhusūdana's synthesis: he follows Śaṅkara's ātman-as-nirvy āpāra logic almost verbatim while foregrounding the Veda's epistemic authority as the warrant — his response to an implied objection that Kṛṣṇa is speculating rather than citing scripture.",
      "english_rendering": "Lest one think this enumeration rests on mere conjecture, Kṛṣṇa affirms: all these many yajñas — instruments of every Vedic good — are spread at the mouth of the Veda, known only through the Veda's gateway; individual Vedic sentences are not cited for fear of prolixity. Know all of them as karma-ja, arising from bodily, vocal, and mental acts — none of them ātma-ja. For the ātman is entirely actionless; knowing 'these activities are not mine; I am the uninvolved witness,' you will be freed from the bondage of saṃsāra."
    }
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      "preceding_question": "",
      "following_response": ""
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        "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": [
          "vitatāḥ: vitan -> vi-√tan",
          "viddhi: vid -> √vid",
          "vimokṣyase: vimuc -> vi-√muc"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If all yajñas are karma-ja (born of body, speech, and mind) and the ātman is nirvy āpāra (utterly actionless), does performing any yajña at all move one closer to liberation — or is the knowledge of that actionlessness itself the only liberating act?",
    "Madhva insists that even renunciation of battle is a karma, collapsing the escape from prescribed duty. Does that argument apply universally, or does it presuppose Dvaita's ontology of jīva-dependence on Hari?",
    "Rāmānuja embeds jñāna inside karma as its 'knowledge-aspect.' How does that differ practically from Śaṅkara's position that karma is merely preparatory for jñāna, which then supersedes it?",
    "Vallabha reads mokṣa through a dual puruṣārtha lens (absence of pain + presence of joy). Does that frame revalue karma — making it a vehicle for joy rather than merely a means of negating suffering?",
    "Śrīdhara says this verse is a deliberate recapitulation meant to set up jñāna-yajña as supreme. If that compositional reading is correct, what does it imply about how the Gītā structures its pedagogy — does it argue by accumulation and then inversion?",
    "All six commentators agree: know the yajñas, then be freed. Yet they diverge on what 'knowing' requires — ātman's non-agency (Śaṅkara/Madhusūdana), right performance with embedded jñāna (Rāmānuja), divine lordship (Madhva), primordial participation (Vallabha), jñāna-niṣṭhā steadiness (Śrīdhara). Which disagreement is empirically testable in practice?",
    "The verse says 'evaṃ jñātvā vimokṣyase' — 'having known thus, you will be freed.' Is this promise unconditional, or does each school tacitly add qualifying conditions that make liberation school-dependent rather than verse-given?"
  ],
  "everyday_applications": {
    "advaita": "Before any demanding task, pause and locate the witnessing awareness that watches the work without being defined by its outcome. The effort belongs to the instrument (body-mind); the ātman is uninvolved. This is not detachment as indifference but as clear seeing — 'these motions are not mine' — which paradoxically produces more focused, less anxious action.",
    "viśiṣṭādvaita": "Treat daily obligatory acts — morning practice, professional duties, care for dependents — as nityakarma (standing ritual) that carries its own jñāna when performed without self-seeking. The knowledge that your action serves the whole (which is Bhagavān's body) is not added afterward; it is the quality of right attention already present in careful, ungrasping work.",
    "dvaita": "When tempted to abandon a difficult legitimate responsibility for what looks like a purer spiritual alternative, recognize that the abandonment is itself an action — and one that lacks divine sanction. Perform the prescribed duty as an offering to Hari; the act's worth comes from whose service it enters, not from how spiritually refined it feels to you.",
    "śuddhādvaita": "Bring the dimension of joy — not merely the removal of pain — into each act of devotion or service. The Vedic creation-yajña was performed in delight; your participation in daily ritual, family care, or creative work is a continuation of that primordial celebratory action. Mokṣa is not escape from life but life's joy fulfilled.",
    "bhakti": "When you feel overwhelmed by the multiplicity of religious duties and practices competing for your attention, recognize that the verse itself performs a deliberate recapitulation — gathering the many into one summary before pointing beyond all of them. Likewise, periodically gather and review your own practices to see which ones are training your jñāna-niṣṭhā (steady knowledge) and which are mere accumulation.",
    "advaita-bhakti": "When someone challenges your spiritual framework with 'that's just your speculation,' respond not by defending the framework but by pointing to the lineage of authoritative transmission behind it. Madhusūdana insists the Veda's gateway is the warrant, not the speaker's opinion. Build practices that are grounded in verified tradition rather than personal conjecture, so the foundation survives scrutiny — and so you can explain why without it collapsing into 'because I feel it is true.'"
  },
  "primary_meaning": "All these many sacrifices are spread through the Veda's teaching; know them as born of action, and knowing that, you will be free."
}