{ "verse_id": "4.33", "mūla": { "devanāgarī": "श्रेयान् द्रव्य-मयाद् यज्ञाज् ज्ञान-यज्ञः परन्तप | सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते", "iast": "śreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa | sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate", "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 33", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "śreyān", "lemma": "śreyas", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "द्रव्यमयात् द्रव्यसाधनसाध्यात् यज्ञात् ज्ञानयज्ञः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। सर्वस्य कर्मणः तदितरस्य च अखिलस्य उपादेयस्य ज्ञाने परिसमाप्तेः।तद् एवं सर्वैः साधनैः प्राप्यभूतं ज्ञानं कर्मान्तर्गतत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "श्रेयान्" }, { "surface_form": "dravya", "lemma": "dravya", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "द्रव्य" }, { "surface_form": "mayāt", "lemma": "maya", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मयात्" }, { "surface_form": "yajñāt", "lemma": "yajña", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यज्ञात्" }, { "surface_form": "jñāna", "lemma": "jñāna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्ञान" }, { "surface_form": "yajñaḥ", "lemma": "yajña", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "फलस्यारम्भकः ज्ञानयज्ञः न फलारम्भकः अतः श्रेयान् प्रशस्यतरः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "यज्ञः" }, { "surface_form": "parantapa", "lemma": "paraṃtapa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "। कस्मादेवं यस्मात् सर्वं कर्म इष्टिपशुसोमचयनरूपं श्रौतमखिलं निरवशेषं स्मार्तमुपासनादिरूपं च यत्कर्मं तत् ज्ञाने ब्रह्मा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "परन्तप" }, { "surface_form": "sarvam", "lemma": "sarva", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्वम्" }, { "surface_form": "karma", "lemma": "karman", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [ { "sense": "समस्तम् अखिलम् अप्रतिबद्धं पार्थ ज्ञाने मोक्षसाधने सर्वतःसंप्लुतोदकस्थानीये परिसमाप्यते अन्तर्भवतीत्यर्थः यथा कृताय विज", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्युक्तत्वात् अखिलमिति पुनरुक्तिरित्यत आह अखिलमि ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "परिसमाप्यते अन्तर्भवति सर्वं तदभिसमेति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "कर्म" }, { "surface_form": "akhilam", "lemma": "akhila", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अखिलम्" }, { "surface_form": "pārtha", "lemma": "pārtha", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "ज्ञाने मोक्षसाधने सर्वतःसंप्लुतोदकस्थानीये परिसमाप्यते अन्तर्भवतीत्यर्थः यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "ज्ञाने परिसमाप्यते इत्यनेन कर्मफलस्य सर्वस्य ज्ञानेऽन्तर्भावश्च प्रतीयतेअपि चेदसि सर्वेभ्यः पापेभ्यः पापकृत्तमः 4", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "पार्थ" }, { "surface_form": "jñāne", "lemma": "jñāna", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [ { "sense": "मोक्षसाधने सर्वतःसंप्लुतोदकस्थानीये परिसमाप्यते अन्तर्भवतीत्यर्थः यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमे", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "परिसमाप्तेः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "परिसमाप्यते इत्यस्य ज्ञाने जाते न कर्म कार्यमित्यन्यथाप्रतीतिनिवारणाय तात्पर्यमाह ज्ञाने ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "परिसमाप्यते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "ब्रह्मात्मैक्यसाक्षात्कारे समाप्यते प्रतिबन्धक्षयद्वारेण पर्यवस्यति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "ज्ञाने" }, { "surface_form": "parisamāpyate", "lemma": "pari-√samāp", "grammar": "present indicative pass 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "अन्तर्भवतीत्यर्थः यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमेति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्यनेन कर्मफलस्य सर्वस्य ज्ञानेऽन्तर्भावश्च प्रतीयतेअपि चेदसि सर्वेभ्यः पापेभ्यः पापकृत्तमः 4", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "इत्यस्य ज्ञाने जाते न कर्म कार्यमित्यन्यथाप्रतीतिनिवारणाय तात्पर्यमाह ज्ञाने ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "अन्तर्भवति सर्वं तदभिसमेति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "। अन्तर्भवतीत्यर्थः।सर्वं तदभिसमेति यत्किंचित्प्रजाः साधु कुर्वन्ति इति श्रुतेः।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "परिसमाप्यते" } ], "intertextual_panel": [ { "verse": "7.10", "type": "cross-chapter thematic parallel", "score": 0.9355, "feature_breakdown": { "cosine": 0.8755, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.5013, "stem_prefix": 5.0 } }, { "verse": "4.28", "type": "thematic-cluster continuation", "score": 0.924, "feature_breakdown": { "cosine": 0.864, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.4725, "stem_prefix": 4.0 } }, { "verse": "18.72", "type": "long-distance thematic echo", "score": 0.9093, "feature_breakdown": { "cosine": 0.8493, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.9037, "stem_prefix": 4.0 } }, { "verse": "3.3", "type": "cross-chapter thematic parallel", "score": 0.9082, "feature_breakdown": { "cosine": 0.8582, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.3863, "stem_prefix": 4.0 } }, { "verse": "9.15", "type": "cross-chapter thematic parallel", "score": 0.907, "feature_breakdown": { "cosine": 0.867, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.0609, "stem_prefix": 3.0 } }, { "verse": "14.11", "type": "long-distance thematic echo", "score": 0.9069, "feature_breakdown": { "cosine": 0.8669, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.0454, "stem_prefix": 3.0 } }, { "verse": "7.19", "type": "cross-chapter thematic parallel", "score": 0.9067, "feature_breakdown": { "cosine": 0.8567, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.2448, "stem_prefix": 3.0 } }, { "verse": "4.23", "type": "cross-chapter thematic parallel", "score": 0.9065, "feature_breakdown": { "cosine": 0.8665, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.616, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_4.33", "anandgiri_4.33" ], "score": 0.5, "english_rendering": "The material yajña (sacrifice) produces fruits (phala) that bind the performer to continued rebirth; jñāna-yajña (the sacrifice of knowledge) produces no fresh fruit, and therefore stands superior. Śaṅkara anchors this in the Chāndogya Upaniṣad: just as lower rivers merge into a great flood, all meritorious karma is subsumed (parisa māpyate) into the single current of Brahma-jñāna that is the means to mokṣa. Action has no ultimate endpoint of its own — it exhausts itself only when it collapses into the direct recognition of the ātman." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_4.33", "vedantadeshika_4.33" ], "score": 0.5, "english_rendering": "Rāmānuja reads karma as having two inseparable aspects (ubhaya-ākāra): its outer, material dimension and its inner, knowledge-saturated dimension. The jñāna-mayāṃśa (knowledge-aspect) of every act is already superior to the dravya-mayāṃśa (material-aspect), because all genuine sādhana (practice) finds its completion (pari-samāpti) in the direct experiential knowledge of Bhagavān as the in-dwelling soul of all. Karma is not abandoned but refined: practised repeatedly, it ripens into the state of prāpti (attainment of Bhagavān), making karma itself a form of bhakti-yoga." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_4.33", "jayatirtha_4.33" ], "score": 0.5, "english_rendering": "Madhva renders 'akhilam' (all karma) as 'upāsanā-ādy-aṅga-yuktam' — karma complete with all its limbs including upāsanā (meditative worship). The verse declares that the fruit of jñāna-yajña is nothing other than jñāna itself, which for Madhva is always jñāna of Hari as paramātman, the eternally distinct Lord. The jīva's knowledge is instrumental worship of Hari; its superiority over dravya-yajña is not that it dissolves action into non-dual awareness, but that it directly culminates in Hari-sāyujya (intimate proximity to Hari) — the highest result a dependent jīva can attain." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_4.33" ], "score": 0.5, "english_rendering": "Vallabha names the superior yajña precisely as 'brahma-ātmakatva-jñāna-yajña' — the sacrifice grounded in the knowledge that all is Kṛṣṇa's own self (svarūpa). This knowledge unifies what Sāṅkhya and Yoga appear to offer separately (sāṅkhya-yoga-ekārtha-rūpa), because once the devotee recognises that every act is Kṛṣṇa's own being-at-play (līlā), phala (fruit), karma, and the performer himself are all subsumed (antar-bhavati) into that single recognition. The Chāndogya testimony confirms: whatever a person does in goodness flows toward that One — meaning Kṛṣṇa alone is the final gathering-place of all action." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_4.33" ], "score": 0.5, "english_rendering": "Śrīdhara distinguishes the knowledge-yajña from material sacrifice by the nature of the organ involved: dravya-yajña arises from activity that is non-ātman (anātma-vyāpāra), whereas jñāna, though expressed through the mind's modification (mano-pariṇāma), is in truth a self-disclosure of the ātman itself — the mind does not generate it but merely reveals it. Therefore jñāna-yajña is superior not as a different act but as the very consummation-mode (pari-samāpti) into which all karma, including its fruit, finally resolves. The Śruti parallel confirms: whatever good deed is performed, it converges into that knowing one." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_4.33" ], "score": 0.5, "english_rendering": "Madhusūdana first secures the Advaita ground: jñāna-yajña is superior because it bears mokṣa as its direct fruit (sākṣān-mokṣa-phalatvāt), whereas dravya-yajña, however elaborate — Vedic iṣṭi, paśu, soma, cayana (ritual heap-construction), and all Smārta upāsanā — bears only saṃsāra-phala (worldly result). Then he adds his signature synthesis: all those rites are rendered valid precisely because they function as obstructors-removers (pratibandhaka-kṣaya), gradually clearing the path until the Brahman-ātman identity (brahma-ātma-aikya-sākṣātkāra) blazes forth. He seals with two Śruti passages — Bṛhadāraṇyaka (vedānuvacana-yajña-dāna-tapa sequence) and the Sarvāpekṣā nyāya — showing that even bhakti-acts like dāna and tapa are ultimately validated by their convergence into this single gnosis." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Pārtha (also: Paranṭapa)", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.2", "3.3", "3.26", "3.32", "3.33", "3.39", "3.40", "3.41", "4.6", "4.10", "4.19", "4.21", "4.23", "4.27", "4.28", "4.34", "4.36", "4.37", "4.38", "4.39", "4.41", "4.42", "5.15", "5.16", "5.17", "6.8", "6.46", "7.2", "7.6", "7.15", "7.16", "7.17", "7.18", "7.19", "7.20", "9.1", "9.12", "9.15", "9.24", "10.4", "10.5", "10.11", "10.25", "10.38", "12.12", "12.13", "12.14", "13.2", "13.11", "13.17", "13.18", "13.35", "14.1", "14.2", "14.6", "14.8", "14.9", "14.11", "14.16", "14.17", "15.10", "15.15", "16.1", "16.4", "16.15", "18.18", "18.19", "18.20", "18.21", "18.42", "18.50", "18.63", "18.70", "18.72" ] }, { "list": "द्रव्य", "role": "supporting", "other_verses_in_list": [ "4.28" ] }, { "list": "पार्थ", "role": "supporting", "other_verses_in_list": [ "1.25", "1.26", "1.28", "1.29", "1.30", "2.3", "2.21", "2.32", "2.39", "2.42", "2.55", "2.72", "3.16", "3.22", "3.23", "4.11", "6.40", "7.1", "7.10", "8.8", "8.14", "8.19", "8.22", "8.27", "9.13", "9.32", "10.11", "10.24", "11.5", "11.9", "12.7", "16.4", "16.5", "16.6", "17.26", "17.28", "18.6", "18.30", "18.31", "18.32", "18.33", "18.34", "18.35", "18.72", "18.74", "18.78" ] }, { "list": "यज्ञः", "role": "supporting", "other_verses_in_list": [ "3.14", "8.2", "9.16", "16.1" ] }, { "list": "विवेक", "role": "supporting", "other_verses_in_list": [ "1.1", "4.36" ] }, { "list": "वैराग्य", "role": "supporting", "other_verses_in_list": [ "1.1", "6.35", "6.36", "13.8", "18.52" ] }, { "list": "श्रद्धा", "role": "supporting", "other_verses_in_list": [ "3.31", "4.39", "6.47", "7.21", "17.2", "17.3", "17.13", "18.71" ] }, { "list": "श्रवण", "role": "supporting", "other_verses_in_list": [ "2.52" ] }, { "list": "सर्वम्", "role": "supporting", "other_verses_in_list": [ "2.17", "7.7", "7.13", "7.19", "8.22", "8.28", "10.8", "10.14", "13.13" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "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": [ "parisamāpyate: parisamāp -> pari-√samāp" ] } ] }, "so_what_questions": [ "If all karma ultimately 'ends' in jñāna, does this verse render ritual action optional or merely preliminary — and do the six schools actually agree on the answer?", "Śaṅkara insists jñāna-yajña produces no fresh phala; Rāmānuja says karma repeated becomes bhakti-yoga which attains Bhagavān — are these two different end-states, or the same state described from different vantage points?", "Madhva uses 'upāsanā-ādy-aṅga-yuktam' to embed worship as a constitutive limb of all karma — does this mean a karma performed without Hari-smṛti (remembrance of Hari) is structurally incomplete in Dvaita?", "Vallabha collapses the Sāṅkhya/Yoga distinction by locating both in brahma-ātmakatva-jñāna — what does this mean for the practitioner who begins in karma-yoga and has no experience of Kṛṣṇa as svarūpa yet?", "Madhusūdana introduces 'pratibandhaka-kṣaya' — obstacle-removal — as the mechanism linking karma to jñāna. Is this model compatible with Advaita's claim that Brahman is already self-evident, or does it smuggle in a subtle dualism?", "Śrīdhara's distinction between ātman as self-disclosing vs. mind as merely revealing bears on AI-era questions of whether machine processing can constitute jñāna, or only its outer form — how would each school adjudicate?", "The Chāndogya verse (CU 4.1.4) is cited by Śaṅkara, Vallabha, and Śrīdhara, but with different import. What does the divergent use of the same Śruti authority reveal about how each school controls the boundaries of valid inference?" ], "everyday_applications": { "advaita": "Treat skilled professional work (programming, surgery, teaching) as dravya-yajña only as long as you remain identified with the doer. The upgrade to jñāna-yajña happens the moment you hold the question 'who is working?' — not as a mantra but as a live inquiry that hollows out the sense of personal authorship while the hands keep moving.", "viśiṣṭādvaita": "Before a difficult meeting or act of service, explicitly orient: 'this is offered as kainkarya (service) to Bhagavān who dwells in the other person.' The jñāna-mayāṃśa (knowledge-aspect) of the act is activated by that orientation; its quality, attention, and aftermath all shift because the act is now practised toward its ripening as prāpti.", "dvaita": "Study scripture not to accumulate data but specifically to deepen recognition of Hari's absolute independence (svātantrya) and the jīva's absolute dependence. Every hour of rigorous textual study that reaches that recognition is upāsanā-aṅga — a limb of worship — regardless of whether you sit in a puja room or a library.", "śuddhādvaita": "When frustration arises because an act 'didn't work,' recall Vallabha's frame: you are already inside Kṛṣṇa's svarūpa; the frustration itself, the effort itself, the outcome itself are all forms of His being. This is not consolation — it is the cognitive shift that constitutes brahma-ātmakatva-jñāna in the middle of the difficulty.", "bhakti": "Notice which of your daily acts arise from anātma-vyāpāra (ego-machinery running on habit) versus those moments when ātman seems to look through the act itself. Śrīdhara's criterion is phenomenological: in the second case there is a quality of self-evidence (svayam-prakāśa) that no amount of effort produces — you can cultivate conditions for it, but not manufacture it.", "advaita-bhakti": "Use Madhusūdana's pratibandhaka-kṣaya model practically: identify one specific pratibandhaka (obstacle) — pride, distraction, a particular craving — and pick one karma-yoga practice to dissolve it. The practice is not the goal; the cleared space is where brahma-ātma-aikya-sākṣātkāra becomes possible. Keep the endpoint luminous while working the obstacle." }, "primary_meaning": "The sacrifice of knowledge surpasses any sacrifice of material things, Arjuna; all action, without remainder, finds its completion in knowledge." }