{
  "verse_id": "4.39",
  "mūla": {
    "devanāgarī": "श्रद्धावांल् लभते ज्ञानं तत्-परः संयतेन्द्रियः | ज्ञानं लब्ध्वा परां शान्तिम् अचिरेणाधिगच्छति",
    "iast": "śraddhāvāṃl labhate jñānaṃ tat-paraḥ saṃyatendriyaḥ | jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 39",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "śraddhāvān",
      "lemma": "śraddhāvat",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "श्रद्धावान्"
    },
    {
      "surface_form": "labhate",
      "lemma": "√labh",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "ज्ञानम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "। तथाविधं ज्ञानं लब्ध्वा परां शान्तिम् अचिरेण अधिगच्छति परं निर्वाणं प्राप्नोति।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "नान्यः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "ज्ञानम्",
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          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "लभते"
    },
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "surface_form": "tad",
      "lemma": "tad",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तद्"
    },
    {
      "surface_form": "paraḥ",
      "lemma": "para",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परः"
    },
    {
      "surface_form": "saṃyata",
      "lemma": "saṃ-√yam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संयत"
    },
    {
      "surface_form": "indriyaḥ",
      "lemma": "indriya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रियः"
    },
    {
      "surface_form": "jñānam",
      "lemma": "jñāna",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञानम्"
    },
    {
      "surface_form": "labdhvā",
      "lemma": "labh",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "परं मोक्षाख्यां शान्तिम् उपरतिम् अचिरेण क्षिप्रमेव अधिगच्छ ति",
          "school": "advaita",
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        {
          "sense": "च उपदिष्टज्ञानवृद्धौ श्रद्धावान् तत्परः तत्र",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        },
        {
          "sense": "त्वचिरेण परां शान्तिं मोक्षं प्राप्नोति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "परां चरमां शान्तिमविद्यातत्कार्यनिवृत्तिरूपां मुक्तिमचिरेण तदव्यवधानेनैवाधिगच्छति लभते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
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      "surface_devanagari": "लब्ध्वा"
    },
    {
      "surface_form": "parām",
      "lemma": "para",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पराम्"
    },
    {
      "surface_form": "śāntim",
      "lemma": "śānti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "उपरतिम् अचिरेण क्षिप्रमेव अधिगच्छ ति",
          "school": "advaita",
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        },
        {
          "sense": "अचिरेण अधिगच्छति परं निर्वाणं प्राप्नोति",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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      "surface_devanagari": "शान्तिम्"
    },
    {
      "surface_form": "acireṇa",
      "lemma": "acireṇa",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "क्षिप्रमेव अधिगच्छ ति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "कालेन उक्तलक्षणविपाकदशापन्नं ज्ञानं लभते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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            "vedantadeshika"
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        }
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      "surface_devanagari": "अचिरेण"
    },
    {
      "surface_form": "adhigacchati",
      "lemma": "adhi-√gam",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अधिगच्छति"
    }
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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_4.39",
        "anandgiri_4.39"
      ],
      "score": 0.5,
      "english_rendering": "Only the one whose intellect holds firm in śraddhā (faith-as-epistemic-trust) toward the guru's teaching, who is tat-paraḥ (wholly intent on that alone) in the means of knowledge such as guru-upāsana, and whose senses are drawn back from objects — that one obtains jñāna without fail; outer acts like prostration are contingent and may even mask deceit. Jñāna, once born, destroys avidyā instantly, as a lamp dispels darkness the moment it is lit, needing no further auxiliary. Thus the paramā śānti — liberation named mokṣa — is attained without delay: this is the settled verdict of all śāstra.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.39",
        "vedantadeshika_4.39"
      ],
      "score": 0.5,
      "english_rendering": "Having received upadeśa (instruction), the sādhaka who is śraddhāvān (possessed of śraddhā toward the teaching thus imparted) and tat-paraḥ — whose mind is disciplined exclusively to that object — and who keeps the senses restrained from all else, in time reaches the ripened, mature form of that instructed knowledge. Securing such matured jñāna, the seeker swiftly attains paraṃ nirvāṇam — the supreme peace that is union with Bhagavān, which is the consummation of kainkarya (service-love). The sequential grammar of upadeśa → śraddhā → indriya-saṃyama → jñāna-vipāka signals that devotion and discipline are the soil in which the Lord's grace flowers.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.39",
        "jayatirtha_4.39"
      ],
      "score": 0.5,
      "english_rendering": "*Śraddhā* (faith) here is not an autonomous human faculty but *anugraha-pūrva* — consequent upon Hari's own grace, which initiates the seeker's movement toward *jñāna*. The one who is *śraddhāvān*, *tat-paraḥ* (wholly intent on That — on *svatantra* Hari alone), and *saṃyatendriya* (with restrained senses) attains *jñāna*. That *jñāna* is not self-sufficient illumination of an undifferentiated *ātman* but the *paratantra* *jīva*'s dependent recognition of Hari as the sole independently real — the one *bheda* (real distinction) between Lord and *jīva* held firm even in liberation. *Śraddhā*, *tat-parāyaṇa* (one-pointed orientation toward Him), and *saṃyama* (restraint) are the inner *sādhana* (*antaḥkaraṇa-sādhana*); *ajñāna* and its residues are the opposing forces (*virodhī*) that *saṃyama* subdues. Having obtained this *jñāna*, the *jīva* reaches *parā śānti* — the supreme peace — *acireṇa*, swiftly. That peace is not dissolution into an undivided absolute but the liberated *jīva*'s eternal *āśrita-cit* (dependent consciousness) resting in Hari, distinct within *taratamya* (the graded hierarchy of dependent beings), in unbroken *bhakti* as ontological subordination to the *svatantra* Lord.",
      "commentator": "Madhvācārya",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.39"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha focuses the verse through the guru's lens: before transmitting such supreme knowledge, a guru must test whether the śiṣya (disciple) possesses śraddhā — and it is śraddhā alone that is the qualifying criterion. The śānti the verse promises is citta-upaśama — the stilling of the mind — which in Puṣṭi-mārga is not the cold quietude of a jñānī but the sweetness of a heart resting entirely in Kṛṣṇa's prasāda (grace-gift). Where other schools read a three-part formula (śraddhā + tat-paraḥ + indriya-saṃyama), Vallabha spotlights śraddhā as the precondition that makes the other two possible, because in svarūpa-jñāna the disciple's receptivity is itself Kṛṣṇa's own śakti acting through him. NOTE: bhāṣya is terse; voice is anchored in the gloss but extended through Puṣṭi-mārga siddhānta.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.39"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the triad with precision: śraddhāvān is the one who holds āstikya-buddhi (the conviction of genuine trust) in the meaning as taught by the guru; tat-paraḥ is the one with ekaniṣṭhā (single-pointed commitment) to that alone; saṃyatendriya completes the triple qualification. Before jñāna is obtained, karma-yoga must be practiced for śuddhi (purification); after jñāna is obtained nothing further remains to be done — karma drops away entirely. The result is mokṣa, called paraṃ śāntiṃ, reached acireṇa (without delay) — Śrīdhara's balanced voice holds the philological rigour of a grammarian and the warmth of a devotee without collapsing either.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.39"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana argues that the three qualifications — śraddhā as pramā-rūpa āstikyabuddhi in guru and Vedānta-vākya, tat-paraḥ as total absorption in upāya (the means, i.e., guru-upāsana), and saṃyata-indriya as withdrawal from viṣayas — together constitute a more proximate and certain path than external rituals like praṇipāta, which are outward (bāhya) and can be mimicked. Once jñāna arises it destroys ajñāna by its mere arising, just as a lamp destroys darkness the instant it is born — no additional operation, no prasaṃkhyāna (repeated contemplation), is required. The paramā śānti is thus mukti — the cessation of avidyā and its effects — reached without any interval, in a synthesis that insists the devotional disposition of śraddhā and the Advaita flash of jñāna are not two moments but one.",
      "commentator": "Madhusūdana Sarasvatī"
    }
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    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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    "extraction_date": "2026-04-21",
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  "so_what_questions": [
    "If śraddhā is the necessary precondition for jñāna, what distinguishes it from mere belief or docile acceptance — and how does the sādhaka cultivate it without first having the jñāna that would confirm its object?",
    "Śaṅkara and Madhusūdana both insist that praṇipāta and outer observances are 'contingent' (anaikāntika) while śraddhā is 'certain' (aikāntika) — what does this imply for communities that over-index on ritual compliance as the primary criterion for discipleship?",
    "The verse promises acireṇa — swiftness — once jñāna is secured. Does this create a false expectation of sudden liberation, or is Kṛṣṇa making a structural claim that once the cause is complete the effect cannot be delayed?",
    "Rāmānuja introduces jñāna-vipāka — a ripened, mature form of knowledge — rather than knowledge as a single event. How does the model of gradual ripening challenge or complement the Advaita lamp-metaphor of instantaneous destruction of ignorance?",
    "Vallabha locates the guru's discriminating gaze on the disciple's śraddhā before transmission. What does this imply for pedagogical responsibility: is the teacher accountable for verifying the precondition, or is śraddhā self-certifying in the student?",
    "All six schools concur that indriya-saṃyama (sense-restraint) is not sufficient alone — it must be coupled with śraddhā and one-pointed intent. What does this say about ascetic practices divorced from faith and doctrinal engagement?",
    "If Madhva's reading is correct that śraddhā is downstream of Hari's anugraha (grace) rather than an autonomous human faculty, does the verse shift from a description of sādhana to a description of what grace looks like from the inside?"
  ],
  "everyday_applications": {
    "advaita": "When studying a difficult philosophical text or sitting with a mentor whose teaching challenges your assumptions, notice whether you are holding the material with śraddhā — pramā-rūpa āstikya, genuine epistemic trust — or with the defensive skepticism that forecloses inquiry. Śaṅkara's point is that outer compliance (asking the right questions, attending class) is anaikāntika; the inner orientation of trusting the teaching enough to sit with it is the actual lever. Practice by choosing one proposition from a trusted teacher and dwelling with it single-pointedly for a week before judging it.",
    "viśiṣṭādvaita": "Rāmānuja's jñāna-vipāka model suggests that understanding ripens over time when held in the right conditions. In a relationship — professional mentorship, parenting, friendship — the lesson is that trust (śraddhā) and dedicated attention (tat-paraḥ) must precede comprehension, not follow it. When you are learning something you do not yet understand, ask: have I actually committed myself to this teaching long enough for it to ripen, or have I evaluated it prematurely? The paramā śānti available here is the peace of a skill or understanding that has settled into competence.",
    "dvaita": "In Madhva's frame, the recognition that you are āśrita (dependent) rather than svatantra (independent) is itself the content of the jñāna this verse promises. The everyday practice is this: before any significant decision, pause and acknowledge the limits of your autonomy — not as self-deprecation but as accurate ontology. Śraddhā here is trust in a reality larger than your own will. The practical discipline is to routinely locate yourself as a participant in a system (family, institution, cosmos) rather than its author — and to act from that location.",
    "śuddhādvaita": "Vallabha's reading spotlights śraddhā as receptivity to grace rather than an effort one generates. In daily life this translates to the practice of active surrender before beginning any creative or devotional work: instead of asking 'what do I know?' ask 'what is already available through this channel if I stay open?' The citta-upaśama (mind-stilling) promised is not achieved by force but by allowing the śakti already present to settle. Try beginning one task a day with thirty seconds of deliberate receptivity — śraddhā as posture — before engaging.",
    "bhakti": "Śrīdhara's structural point — karma-yoga for purification before jñāna; after jñāna nothing further required — maps cleanly onto stages of learning in any domain. In a professional or creative discipline, there is a phase of disciplined practice (karma-yoga for śuddhi) where showing up consistently, doing the boring work, and building foundational skill is non-negotiable. There is a later phase where a genuine insight reorganizes everything and the prior scaffolding drops away. Resist the temptation to skip the purification phase; resist equally the temptation to keep practicing the scaffolding after the insight has landed.",
    "advaita-bhakti": "Madhusūdana's lamp metaphor is the everyday anchor: a lit lamp requires no further act to dispel darkness — the dispelling is simultaneous with the arising. When a genuine insight occurs (about a relationship, a pattern, a belief you have held), do not then ask 'what must I now do to make it stick?' The insight is the event; it does its own work. The practical implication: stop rehearsing conclusions you have already genuinely reached. Madhusūdana explicitly rejects prasaṃkhyāna (repeated contemplative reinforcement) as unnecessary once true jñāna has arisen — trust the lamp."
  },
  "primary_meaning": "The one with faith who is wholly intent on that teaching and keeps the senses restrained gains knowledge, and having gained it, reaches supreme peace without delay."
}