{
  "verse_id": "2.44",
  "mūla": {
    "devanāgarī": "भोगैश्वर्य-प्रसक्तानां तयापहृत-चेतसाम् | व्यवसायात्मिका बुद्धिः समाधौ न विधीयते",
    "iast": "bhogaiśvarya-prasaktānāṃ tayāpahṛta-cetasām | vyavasāyātmikā buddhiḥ samādhau na vidhīyate",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 44",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "bhoga",
      "lemma": "bhoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भोग"
    },
    {
      "surface_form": "aiśvarya",
      "lemma": "aiśvarya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ऐश्वर्य"
    },
    {
      "surface_form": "prasaktānām",
      "lemma": "pra-√sañj",
      "grammar": "genitive masculine plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रसक्तानाम्"
    },
    {
      "surface_form": "tayā",
      "lemma": "tad",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तया"
    },
    {
      "surface_form": "apahṛta",
      "lemma": "a-√pahṛ",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपहृत"
    },
    {
      "surface_form": "cetasām",
      "lemma": "cetas",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चेतसाम्"
    },
    {
      "surface_form": "vyavasāya",
      "lemma": "vyavasāya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "व्यवसाय"
    },
    {
      "surface_form": "ātmikā",
      "lemma": "ātmaka",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मिका"
    },
    {
      "surface_form": "buddhiḥ",
      "lemma": "buddhi",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समाधौ समाधीयते अस्मिन् पुरुषोपभोगाय सर्वमिति समाधिः अन्तःकरणं बुद्धिः तस्मिन् समाधौ न विधीयते न भवति इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "समाधौ मनसि न विधीयते न उत्पद्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "समाधौ समाध्यर्थे न विधीयते",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "समाधिविषयिणी न विधीयते",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "कुतो न भवति प्रमाणस्य तुल्यत्वादित्याशङ्क्य प्रतिबन्धकसद्भावान्न भवतीत्याह त्रिभिः यामिमां वाचं प्रवदन्ति तया वाचापहृतच",
          "school": "advaita-bhakti",
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "बुद्धिः"
    },
    {
      "surface_form": "samādhau",
      "lemma": "samādhi",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समाधीयते अस्मिन् पुरुषोपभोगाय सर्वमिति समाधिः अन्तःकरणं बुद्धिः तस्मिन् समाधौ न विधीयते न भवति इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
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        },
        {
          "sense": "मनसि न विधीयते न उत्पद्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        {
          "sense": "समाध्यर्थे न विधीयते",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
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        },
        {
          "sense": "हृदीति",
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          "witnesses": [
            "vallabha"
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        }
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      "theme_lists": [],
      "surface_devanagari": "समाधौ"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "vidhīyate",
      "lemma": "vi-√dhā",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "न भवति इत्यर्थः",
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        {
          "sense": "न उत्पद्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
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        },
        {
          "sense": "। सम्यङ्निर्णीतार्थानामीश्वरे मनस्समाधानं सम्यग्भवति। तद्धि मोक्षसाधनम्। उक्तं चैतदन्यत्र न तस्य तत्त्वग्रहणाय साक्षाद्व",
          "school": "dvaita",
          "weight": 0.8,
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        {
          "sense": "। विशेषेण न स्थाप्यते इति वा। तेषां समाधौ हृदीति।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। कर्मकर्तरिप्रयोगः। नोत्पद्यत इत्यर्थः। function playAudio(){ if(document.getElementById('slkaudio') != null) document.",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
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        },
        {
          "sense": "। न भवतीत्यर्थः। समाधिविषया व्यवसायात्मिका बुद्धिस्तेषां न भवतीति वा। अधिकरणे विषये वा सप्तम्यास्तुल्यत्वात्। विधीयत इति",
          "school": "advaita-bhakti",
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          "witnesses": [
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        }
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      "surface_devanagari": "विधीयते"
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    {
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    {
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_2.44",
        "anandgiri_2.44"
      ],
      "score": 0.5,
      "english_rendering": "Those whose hearts are seized by that flower-decked speech — absorbed in enjoyment (bhoga) and lordship (aiśvarya) as ends in themselves — find that the one-pointed conviction (vyavasāyātmikā buddhi) required for Sāṅkhya or Yoga never settles in their inner instrument (antaḥkaraṇa). Śaṅkara reads samādhi here not as meditative trance but as the antaḥkaraṇa itself: the organ of discernment in which viveka-prajñā must be seated. Where that organ is veiled (āccchādita-viveka-prajñā) by the clamor of Vedic injunctions promising perishable rewards, it cannot receive the non-dual recognition that alone terminates saṃsāra."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.44"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads samādhi as manas, the mind that must be steadied on Bhagavān; for the mumukṣu, the decisive buddhi here is specifically ātma-yāthātmya-niścaya — the settled conviction of the self's real nature as the mode (prakāra) of Īśvara. Those whose minds are drawn away (apahṛta) toward kāmya-karma lose precisely this conviction, and without it karma cannot function as bhakti-yoga preparation. Therefore, Rāmānuja concludes with a direct practical injunction: the seeker of liberation must not form any attachment to desire-motivated rites, however Veda-sanctioned they appear."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.44",
        "jayatirtha_2.44"
      ],
      "score": 0.5,
      "english_rendering": "Madhva identifies the buddhi at stake as samyak-yukti-nirṇayātmikā — the understanding constituted by correct logical determination — and the samādhi as manaḥ-samādhāna directed toward Īśvara, which is the sole instrument of liberation. His gloss is pointed and polemical: proper determination of meaning (samyag-nirṇīta-artha) enables genuine fixing of the mind on Hari, and nothing else qualifies as mokṣa-sādhana. He seals the argument with BhP 5.11.3: even the finest speech (varīyasī vācaḥ) cannot convey tattva to one who, like a householder dreaming of pleasures, has never allowed the inferential recognition that those pleasures are fit to be abandoned."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.44"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's commentary is deliberately compressed: for those whose cetas is carried off (apahṛta) by that speech and who are devoted to kāmya-karma, the one (ekā) vyavasāyātmikā buddhi whose object is samādhi is not established — or more precisely, it is not specially established (viśeṣeṇa na sthāpyate). The locative hṛdi signals that the heart (hṛdaya) is the site where Kṛṣṇa's prasāda alone can implant this buddhi; when the heart is occupied by desire for bhoga and aiśvarya, there is no vacancy for Kṛṣṇa's sovereign gift. The failure is not a moral failing but a topological one: the space is simply taken."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.44"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara glosses samādhi as cittaikāgrya parameśvara-aikāgrya-abhimukhatva — one-pointedness of mind directed toward the Supreme Lord — and this precise gloss transforms the verse from an epistemological observation into a devotional diagnosis. The puspitā vāk (flowery speech) has not merely confused the intellect; it has actively seduced the citta away from its natural orientation toward Parameśvara. Śrīdhara preserves the karmakartari prayoga noted in the grammar: na vidhīyate means na utpadyate — this buddhi simply does not arise, cannot be called forth, in minds whose devotional vector has been hijacked by the scent of ritual reward."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.44"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana reads 2.42–2.44 as a single pratibandhaka (obstacle) argument: the question is why even those exposed to the same Vedic pramāṇa fail to develop vyavasāyātmikā buddhi, and his answer is phala-abhisandhi-doṣa — the defect of fruit-expectation that makes ritual karma generate a bhoga-anugata śuddhi (a purification fitted to enjoyment) rather than the jñāna-upayoginī śuddhi (purification serviceable to knowledge). He is unambiguous: niṣkāma-karma produces the second; sakāma-karma, however Veda-sanctioned, produces only the first. The Advaita register then clinches the point: the samādhi here is ahaṃ brahmeti avasthānam — the settled stance of 'I am Brahman' — and such a stance cannot take root in a mind colonized by the tripartite promise of birth, rite, and perishable reward."
    }
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  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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    {
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        "18.49"
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    },
    {
      "list": "व्यवसायात्मिका",
      "role": "supporting",
      "other_verses_in_list": [
        "2.41",
        "2.48"
      ]
    },
    {
      "list": "व्यवसायात्मिका बुद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.41",
        "9.30"
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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",
        "loci": [
          "prasaktānām: prasañj -> pra-√sañj",
          "apahṛta: apahṛ -> a-√pahṛ",
          "vidhīyate: vidhā -> vi-√dhā"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the very Vedic speech that should orient the student toward liberation can itself become the instrument of bondage, what distinguishes a transformative Vedic teaching from one that merely cements samsāric desire?",
    "Śaṅkara, Rāmānuja, and Madhva all locate samādhi differently — antaḥkaraṇa, manas, and Īśvara-directed mental fixation respectively — and each difference entails a different spiritual method. What is actually at stake in these competing identifications?",
    "The verse targets bhoga (enjoyment) and aiśvarya (lordship) as the twin anchors of a diverted mind. Are these two failures of the same kind, or does aiśvarya represent a subtler trap than bhoga — one that can masquerade as legitimate aspiration?",
    "Madhusūdana insists that bhoga-anugata śuddhi and jñāna-upayoginī śuddhi are not on the same spectrum but are categorically different purifications. If that is true, what exactly is a practitioner purifying themselves of when desire motivates the action?",
    "All six commentators converge on the word apahṛta (carried away, stolen). Is the stealing passive — the mind simply drifts — or active — the speech is designed to steal? And who is responsible for recovering what has been stolen?",
    "Vallabha's reading — viśeṣeṇa na sthāpyate, 'not specially established' — implies that some ordinary or weak form of buddhi may persist even in the desire-bound mind. What is the significance of that residual ordinary buddhi, and can it become a foothold for recovery?",
    "This verse is a diagnosis, not a prescription. What does Kṛṣṇa implicitly expect Arjuna to do with this information — and why is it placed here, at the midpoint of the buddhi-yoga argument in Chapter 2, rather than at the end?"
  ],
  "everyday_applications": {
    "advaita": "Before any significant decision, notice whether your inner faculty of discernment (the antaḥkaraṇa Śaṅkara names) is actually free to deliberate or whether it has already been pre-occupied by anticipated outcomes — promotion, approval, security. The Advaita practice here is not to renounce those outcomes but to catch the pre-occupation early, before it ācchadita (veils) the viveka-prajñā. A concrete discipline: when you sense that your reasoning is working backward from a desired conclusion, pause and sit with the discomfort of genuine non-knowing before proceeding.",
    "viśiṣṭādvaita": "Rāmānuja's gloss on samādhi as the mind settled on Bhagavān transforms this verse into guidance about the quality of intention behind daily work. Any professional or domestic act can be performed as kainkarya (service to the Lord as antaryāmin, the inner guide) or as kāmya-karma (desire-motivated action). The practical test Rāmānuja implies: before beginning a piece of work, ask whether you are oriented toward the Lord who inhabits both you and the outcome, or whether your manas has been hijacked by the anticipated reward. Re-orientation — a brief moment of ātma-yāthātmya-niścaya, remembering the self as the Lord's mode — restores the mind to the samādhi the verse describes.",
    "dvaita": "Madhva's insistence on samyak-yukti-nirṇaya (correct logical determination) as a prerequisite for manaḥ-samādhāna on Hari means that intellectual rigor and devotion are not alternatives but sequential requirements. In practice, this means refusing to accept a teaching, a conviction, or even a cherished belief about Hari's nature without subjecting it to honest logical scrutiny. The everyday discipline: when a persuasive speaker — religious or secular — offers a compelling vision of reward, apply the BhP test Madhva cites: has my reasoning genuinely determined this to be true, or am I attracted to it because it confirms what I already enjoy? Only rigorously tested conviction clears the path for genuine Hari-bhakti.",
    "śuddhādvaita": "Vallabha's reading — the heart as the space where Kṛṣṇa's prasāda either can or cannot settle — suggests a concrete Puṣṭi-mārga practice for daily life: guard the hṛdaya as a physical site. When the day fills with desire for status, comfort, or recognition, the practitioner understands that this is not a moral failure requiring guilt but a spatial problem requiring clearing. The sevā (service) practice of the Puṣṭi path — arranging Kṛṣṇa's space, preparing his food, singing his names — functions precisely as this clearing, vacating the heart's occupancy so that Kṛṣṇa's own gift (puṣṭi, grace-nourishment) can enter without impediment.",
    "bhakti": "Śrīdhara's gloss — samādhi as parameśvara-aikāgrya-abhimukhatva (one-pointedness directed toward the Lord) — means that every loss of focus is a devotional re-direction problem, not merely an attentional one. In everyday bhakti practice, this reframes distraction: when your attention is seized by media, gossip, or ambition, you are not failing at concentration, you are orienting your citta away from its natural devotional vector. The corrective practice Śrīdhara implies is nāma-smaraṇa (remembrance of the divine name) precisely because it is the fastest instrument for repointing the citta's vector without requiring elaborate ritual preparation.",
    "advaita-bhakti": "Madhusūdana's distinction between bhoga-anugata śuddhi and jñāna-upayoginī śuddhi has a sharp practical implication: not all self-improvement is the same. Physical discipline, career excellence, social contribution, and even many spiritual practices can produce a real purification — but one that is fitted to more sophisticated enjoyment, not to liberating knowledge. The Madhusūdana discipline asks: is the clarity I am cultivating increasing my capacity for non-dual recognition (ahaṃ brahmeti avasthānam), or is it making me a more capable enjoyer of subtle pleasures? Performing the same act — meditation, seva, study — with phala-abhisandhi removed is not a small adjustment but a categorical shift in the kind of purification the act produces."
  },
  "primary_meaning": "Those whose minds are stolen away by craving for pleasure and lordship find that resolute understanding never settles into stillness."
}