{
  "verse_id": "4.37",
  "mūla": {
    "devanāgarī": "यथैधांसि समिद्धो ऽग्निर् भस्मसात् कुरुते ऽर्जुन | ज्ञानाग्निः सर्व-कर्माणि भस्मसात् कुरुते तथा",
    "iast": "yathaidhāṃsi samiddho 'gnir bhasmasāt kurute 'rjuna | jñānāgniḥ sarva-karmāṇi bhasmasāt kurute tathā",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 37",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yathā",
      "lemma": "yathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यथा"
    },
    {
      "surface_form": "edhāṃsi",
      "lemma": "edhas",
      "grammar": "accusative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एधांसि"
    },
    {
      "surface_form": "samiddhaḥ",
      "lemma": "sam-√indh",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समिद्धः"
    },
    {
      "surface_form": "agniḥ",
      "lemma": "agni",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अग्निः"
    },
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      "surface_form": "bhasmasāt",
      "lemma": "bhasmasāt",
      "grammar": "",
      "senses_attested_in_panel": [
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          "sense": "भस्मीभावं कुरुते",
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        }
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    },
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      "surface_form": "kurute",
      "lemma": "kṛ",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "हे अर्जुन ज्ञानमेव अग्निः ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते तथा निर्बीजीकरोतीत्यर्थः",
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      "surface_devanagari": "कुरुते"
    },
    {
      "surface_form": "arjuna",
      "lemma": "arjuna",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्जुन"
    },
    {
      "surface_form": "jñāna",
      "lemma": "jñāna",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञान"
    },
    {
      "surface_form": "agniḥ",
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      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अग्निः"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
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      "surface_form": "karmāṇi",
      "lemma": "karman",
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      "senses_attested_in_panel": [
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          "sense": "इन्धनवत् भस्मीकर्तुं शक्नोति",
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          "sense": "तस्मिन्दृष्टे परावरे इतितदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्व्यपदेशात्इतरस्याप्येवमसंश्लेषः पाते तु इति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "कर्माणि"
    },
    {
      "surface_form": "bhasmasāt",
      "lemma": "bhasmasāt",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "भस्मीभावं कुरुते",
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      "surface_devanagari": "भस्मसात्"
    },
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      "surface_form": "kurute",
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      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "हे अर्जुन ज्ञानमेव अग्निः ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते तथा निर्बीजीकरोतीत्यर्थः",
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    },
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      "surface_form": "tathā",
      "lemma": "tathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तथा"
    }
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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_4.37",
        "anandgiri_4.37"
      ],
      "score": 0.5,
      "english_rendering": "As fully kindled fire reduces wood (edhāṃsi) to ash, so jñānāgni (the fire of Self-knowledge) reduces all karma — past, present, and multi-birth accumulated — to ash, rendering them seedless (nirbīja). Śaṅkara is precise: jñāna does not burn karma as fire burns wood in a direct, direct fashion; rather, samyag-darśana (right seeing) removes the very seed-capacity (nirbīja-karaṇa) of all but prārabdha karma, which must exhaust itself through experience. Only karma whose fruits have not yet begun to manifest is fully destroyed; karma already in motion yields only through experience, not through knowledge's fire alone."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.37",
        "vedantadeshika_4.37"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads the simile as cosmic in scope: as a fully blazing fire consumes an entire heap of kindling, ātmayāthātmya-jñāna (knowledge of the soul's true nature as Bhagavān's body and mode) burns the beginningless accumulated karmic heap (anādikāla-pravṛttāneka-karma-sañcaya) residing in the jīvātman. The destruction is not the jīva's dissolution into Brahman but the clearing of all obstruction to Bhagavān's kainkarya (loving service). Knowledge here is inseparable from the devotional disposition that enables Bhagavān's grace to act as the true fire."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.37",
        "jayatirtha_4.37"
      ],
      "score": 0.5,
      "english_rendering": "*Jñānāgni* (the fire of knowledge) reduces *sarva-karmāṇi* (all accumulated karmas) to ash just as a well-kindled fire (*samiddho 'gniḥ*) reduces fuel (*edhāṃsi*) to ash — *bhasmasāt kurute tathā*. In the Dvaita reading, this fire is not self-igniting in the *jīva*: *jñāna* itself is *paratantra* (eternally dependent), a luminosity whose source is *svatantra* Hari alone. The *jīva* is the kindling; Hari is the fire. *Bheda* (real distinction) between the two is never dissolved in the burning — the wood does not become the flame, it is consumed by it. Karma's destruction is therefore Hari's sovereign act, not the *jīva*'s own accomplishment. The *pañca-bheda* (the five-fold real distinction) stands intact even after all karma is gone: the liberated *jīva* arrives at Hari's feet as a distinct, perfected subordinate, not as an identity. *Taratamya* (graded ontological hierarchy) is preserved through and after the burning.",
      "divergence_note": "Both Madhva and Jayatīrtha are silent on this verse; the reading is reconstructed directly from Dvaita *siddhānta* applied to the mūla.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.37"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha addresses an objection: can jñāna, seemingly frail (nirbala), truly destroy the vast weight of sin? The simile of the blazing (samiddha) fire answers it — when jñāna is fully enkindled through Kṛṣṇa's prasāda (grace-gift), it becomes supremely powerful (prabalatva). Critically, Vallabha follows the Brahmasūtra (4.1.15): only anārabdha karma (karma whose fruits have not yet commenced) is burned; prārabdha karma, having already begun to bear fruit at the moment of jñāna's arising, is exempt from burning — otherwise jñāna itself could not sustain in a body. Kṛṣṇa's līlā does not erase what is already in motion; it illuminates the soul even within it."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.37"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī counters a subtle misreading: someone might think that as a boat crosses an ocean without destroying it, jñāna merely transcends karma without annihilating it. This verse refutes that notion through the fire simile. The ātmajñānarūpa agni (fire in the form of Self-knowledge) does not merely float above the karmic heap — it burns it to ash. The exception is explicit: prārabdha karma is not consumed; all other karma — light or heavy, of this life or countless past lives — is reduced entirely. The devotional inflection is in the trust that Bhagavān's own jñāna-śakti does this work."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.37"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana opens with the same anti-objection as Śrīdhara — karma is not merely crossed like an ocean, it is incinerated. He expands with full Vedāntic apparatus: both pāpa and puṇya, without distinction, are burned except for prārabdha. He cites the Muṇḍakopaniṣad (hṛdaya-granthi-bheda, the untying of the heart-knot), the Brahmasūtras on pre- and post-jñāna karma, and the Chāndogya on the body persisting only until its initiating karma exhausts (tāvad eva ciram). For the ādhikārika (those with a special dispensation for multiple births, like Vasiṣṭha and Āpāntaratamas), the jñāna-initiating body's karma can also initiate further bodies — the fire burns all eventual seeds but the mission-body persists. Bhakti and jñāna are not rivals here; the Śruti-passages Madhusūdana marshals are the loving testimony of realization already achieved."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
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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",
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  "so_what_questions": [
    "If prārabdha karma is immune to jñānāgni, what is the relationship between genuine Self-knowledge and ongoing suffering in the life of the jñānin — is their suffering meaningless or purposive?",
    "Śaṅkara insists jñāna does not burn karma directly but removes its seed-capacity (nirbīja-karaṇa) — does this mean the fire metaphor is technically imprecise, or is the imprecision deliberate and meaningful?",
    "Vallabha and Madhusūdana both cite the Brahmasūtra on anārabdha karma — if scripture settles the prārabdha exception, what does the Gītā itself add that the Sūtras do not?",
    "Rāmānuja locates the fire in ātmayāthātmya-jñāna (knowledge of the soul's true nature) rather than in Brahman-knowledge — does this restrict the verse's scope to Vaiṣṇava adhikāris, or is it a genuine re-reading of what 'Self-knowledge' means?",
    "If jñāna destroys both pāpa and puṇya indiscriminately (Madhusūdana), does the moral distinction between virtuous and sinful action collapse for the jñānin — and is that theologically acceptable?",
    "Madhusūdana's ādhikārika category (where jñāna allows multiple subsequent bodies for cosmic-mission purposes) sits uncomfortably with the verse's absolute language of total combustion — is this a genuine exception or a theological safety valve?",
    "The verse gives only two terms — edhāṃsi (fuel) and agni (fire) — yet all six schools find in it a full karma-typology. What does this compression tell us about the Gītā's compositional strategy?"
  ],
  "everyday_applications": {
    "advaita": "When a long-standing habitual pattern (vāsanā) returns even after years of sādhana, the Advaita practitioner does not treat this as failure — it is prārabdha playing out, immune to the fire. The practice is to remain the witness of the burning without reigniting identification with the smoker. The fire is already lit; the practitioner's work is only to not add fresh fuel.",
    "viśiṣṭādvaita": "In daily kainkarya (devoted service — whether cooking, caregiving, or professional work offered to Bhagavān), accumulated grief about past wrongs or anxieties about future outcomes is slowly incinerated by the quality of present loving action done for Bhagavān's pleasure. The fire is not a one-time event but continuous; every act of sincere service is another draft of oxygen fed to the flame.",
    "dvaita": "The practitioner who genuinely understands their radical dependence on Hari stops carrying the weight of personal karmic accounting. The fire belongs to Hari; the jīva's role is simply to remain available as kindling — to not dampen the fire through self-importance or self-reliance. Humility before Hari is the practical form of this verse.",
    "śuddhādvaita": "When something in life is clearly already in motion — a consequence already set in train, a health matter with its own trajectory — Puṣṭi-mārga instructs the devotee not to fight it with jñāna's fire, since prārabdha does not burn. Instead, they receive it as Kṛṣṇa's prasāda, opening within it rather than escaping it. For everything that is not yet in motion, the fire of Kṛṣṇa-smaraṇa (remembrance) is applied immediately and completely.",
    "bhakti": "A devotee carrying guilt about past actions — years of unconscious or harmful living before turning to Bhagavān — is reassured by this verse: the fire is not merely symbolic absolution; it is ontological destruction of the karma's generative capacity. The practical counsel is to stop rehearsing old wrongs as though they still have power, because the fire has already consumed their seed.",
    "advaita-bhakti": "Madhusūdana's synthesis is most useful for practitioners who combine meditation and devotion: when grief or guilt arises even within established sādhana, the instruction is to trace it to its source — is it prārabdha (in which case, experience it cleanly and let it exhaust), or is it anārabdha (in which case, the fire of jñāna-bhakti has already annihilated its seed and the arising is a memory with no fuel)? The discernment itself becomes practice."
  },
  "primary_meaning": "As a blazing fire turns wood to ash, the fire of knowledge burns all your accumulated karma to nothing."
}