{
  "verse_id": "2.54",
  "mūla": {
    "devanāgarī": "स्थित-प्रज्ञस्य का भाषा समाधि-स्थस्य केशव | स्थित-धीः किं प्रभाषेत किम् आसीत व्रजेत किम्",
    "iast": "sthita-prajñasya kā bhāṣā samādhi-sthasya keśava | sthita-dhīḥ kiṃ prabhāṣeta kim āsīta vrajeta kim",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 54",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "praśna",
      "lemma": "praśna",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "इति न ज्ञायतेऽत आह लक्षण मिति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रश्न"
    },
    {
      "surface_form": "bījam",
      "lemma": "bīja",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बीजम्"
    },
    {
      "surface_form": "pratilabhya",
      "lemma": "pratilabh",
      "grammar": "conv",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रतिलभ्य"
    },
    {
      "surface_form": "arjunaḥ",
      "lemma": "arjuna",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्जुनः"
    },
    {
      "surface_form": "uvāca",
      "lemma": "√vac",
      "grammar": "past indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "समाधिस्थस्य स्थितप्रज्ञस्य का भाषा को वाचकः शब्दः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति तदसदिति भावेनाह उक्त मिति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "स्थितप्रज्ञस्येति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "यान्येव हि जीवन्मुक्तानां लक्षणानि तान्येव मुमुक्षूणां मोक्षोपायभूतानीति मन्वानः स्थिता निश्चलाहंब्रह्मास्मीति प्रज्ञा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उवाच"
    },
    {
      "surface_form": "labdha",
      "lemma": "√labh",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "लब्ध"
    },
    {
      "surface_form": "samādhi",
      "lemma": "samādhi",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समाधि"
    },
    {
      "surface_form": "prajñasya",
      "lemma": "prajñā",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रज्ञस्य"
    },
    {
      "surface_form": "lakṣaṇa",
      "lemma": "lakṣaṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "मिति। सास्नादिमत्त्वं लक्षणं दृष्ट्वा हि गौरिति व्यवह्रियते। ज्ञानिमात्रव्युदासाय समाधिस्थस्येति विशेषणमिति प्रतीयते। स",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "लक्षण"
    },
    {
      "surface_form": "bubhutsayā",
      "lemma": "bubhutsā",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुभुत्सया"
    },
    {
      "surface_form": "arjunaḥ",
      "lemma": "arjuna",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्जुनः"
    },
    {
      "surface_form": "uvāca",
      "lemma": "√vac",
      "grammar": "past indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "समाधिस्थस्य स्थितप्रज्ञस्य का भाषा को वाचकः शब्दः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति तदसदिति भावेनाह उक्त मिति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "स्थितप्रज्ञस्येति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "यान्येव हि जीवन्मुक्तानां लक्षणानि तान्येव मुमुक्षूणां मोक्षोपायभूतानीति मन्वानः स्थिता निश्चलाहंब्रह्मास्मीति प्रज्ञा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उवाच"
    },
    {
      "surface_form": "arjunaḥ",
      "lemma": "arjuna",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्जुनः"
    },
    {
      "surface_form": "uvāca",
      "lemma": "√vac",
      "grammar": "past indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "समाधिस्थस्य स्थितप्रज्ञस्य का भाषा को वाचकः शब्दः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति तदसदिति भावेनाह उक्त मिति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "स्थितप्रज्ञस्येति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "यान्येव हि जीवन्मुक्तानां लक्षणानि तान्येव मुमुक्षूणां मोक्षोपायभूतानीति मन्वानः स्थिता निश्चलाहंब्रह्मास्मीति प्रज्ञा",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उवाच"
    },
    {
      "surface_form": "sthita",
      "lemma": "√sthā",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थित"
    },
    {
      "surface_form": "prajñasya",
      "lemma": "prajñā",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रज्ञस्य"
    },
    {
      "surface_form": "kā",
      "lemma": "ka",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "का"
    },
    {
      "surface_form": "bhāṣā",
      "lemma": "bhāṣā",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "किं भाषणं वचनं कथमसौ परैर्भाष्यते समाधिस्थस्य समाधौ स्थितस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "को वाचकः शब्दः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "लक्षणमित्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "कस्तद्वाचकः शब्दः कीदृशं तत्स्वरूपमिति प्रश्नः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। भाष्यतेऽनयेति भाषा लक्षणमिति यावत्। केन लक्षणेन स्थितप्रज्ञ उच्यत इत्यर्थः। तथा स्थितधीः किं कथं भाषणमासनं व्रजनं च कु",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। कर्मणि षष्ठी। भाष्यतेऽनयेतिभाषा लक्षणम्। समाधिस्थः स्थितप्रज्ञः केन लक्षणेनान्यैर्व्यवह्रियत इत्यर्थः। सच व्युत्थितचित",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भाषा"
    },
    {
      "surface_form": "samādhi",
      "lemma": "samādhi",
      "grammar": "compound masculine (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समाधि"
    },
    {
      "surface_form": "sthasya",
      "lemma": "stha",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थस्य"
    },
    {
      "surface_form": "keśava",
      "lemma": "keśava",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। स्थितधीः स्थितप्रज्ञः स्वयं वा किं प्रभाषेत। किम् आसीत व्रजेत किम् आसनं व्रजनं वा तस्य कथमित्यर्थः। स्थितप्रज्ञस्य लक्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "केशव"
    },
    {
      "surface_form": "sthita",
      "lemma": "√sthā",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थित"
    },
    {
      "surface_form": "dhīḥ",
      "lemma": "dhī",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "धीः"
    },
    {
      "surface_form": "kim",
      "lemma": "ka",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "किम्"
    },
    {
      "surface_form": "prabhāṣeta",
      "lemma": "pra-√bhāṣ",
      "grammar": "present optative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। किम् आसीत व्रजेत किम् आसनं व्रजनं वा तस्य कथमित्यर्थः। स्थितप्रज्ञस्य लक्षणमनेन श्लोकेन पृच्छ्यते।। यो ह्यादित एव संन्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्यतः का भाषेत्यस्यार्थान्तरमाह भाष्यत इति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "स्तुतिनिन्दादावभिनन्दनद्वेषादिलक्षणं किं कथं प्रभाषेतेति सर्वत्र संभावनायां लिङ्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रभाषेत"
    }
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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_2.54",
        "anandgiri_2.54"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna opens the sthitaprajña inquiry with surgical precision: he asks not merely what such a one says or does, but what his bhāṣā (language-mark, defining character) is — recognising that a person whose prajñā (wisdom) is sthitā (steadily established) in the non-dual identity 'aham asmi paraṃ brahma' (I am the supreme Brahman) inhabits a mode of being that ordinary conduct-categories cannot capture. Śaṅkara reads the three sub-questions — 'How does he speak? How does he sit? How does he move?' — as a single request for sādhana-lakṣaṇa: the marks of the liberated man are identical with the disciplines the aspirant must practise, because in adhyātma-śāstra the kṛtārtha and the sādhaka converge. The question therefore pivots the entire second chapter: whatever answer Kṛṣṇa gives about the sthitaprajña will double as the map of the jñāna-yoga path."
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      "witness_passages": [
        "ramanuja_2.54"
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      "score": 0.5,
      "english_rendering": "Arjuna asks for the vācaka-śabda — the right word, the identifying term — for one who abides in samādhi with steady prajñā, because Rāmānuja understands bhāṣā here as both the outer name and the inner svarūpa (essential nature): to know what such a person is called is to know what they are. The question has a devotional undertow: Arjuna addresses Kṛṣṇa as Keśava (the sovereign of Brahmā and Rudra) precisely because only the indwelling Lord can authoritatively declare the marks of a mind perfected in kainkarya (loving service). By asking how the sthitaprajña speaks and moves, Arjuna is really asking what bhakti-yoga — action surrendered as service — looks like when it has matured into unbroken realisation."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.54",
        "jayatirtha_2.54"
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      "score": 0.5,
      "english_rendering": "Madhva parses bhāṣā strictly: it means 'that by which one is described,' i.e., the defining lakṣaṇa (mark) — and he deliberately notes that Arjuna is not asking out of ignorance but to elicit a formal re-statement of what ancient kings and divine seers already knew, yet whose meaning remains concealed from those of contracted understanding (alpabuddhi). The address 'Keśava' receives Madhva's characteristic etymological force: Ka-Ī-śa-va — the one who sustains Brahmā (Ka), Lakṣmī-pati (Ī), and Śaṅkara (Śa) — establishing that only Hari, who is utterly distinct from every jīva (individual soul), possesses the authority to define the mark of a jīva who is fully dependent on Him. The question thus frames the entire lakṣaṇa discourse as a declaration about Hari's supremacy, not merely a portrait of a quiet sage."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.54"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads this verse as a beautifully structured moment of śiṣya-inquiry: Arjuna, having received Kṛṣṇa's words about the steadfast (sthira-prajña) in the prior verse, now asks for two things simultaneously — the svarūpa (the intrinsic nature of such a person) and the anuṣṭhāna-prakāra (the mode of their conduct). The phrase samādhisthasya is not a redundant gloss but a precision: Vallabha reads samādhi as one's natural immersion in Kṛṣṇa's līlā (divine play), the state where Bhagavān's prasāda (grace) has fully saturated the being. To ask 'what is his bhāṣā' in the Puṣṭi-mārga reading is therefore to ask: how does the recipient of Kṛṣṇa's grace move through the world — and the question opens space for Kṛṣṇa to describe not an ascetic ideal but the radiance of a soul filled with His own reality."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.54"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara opens his comment by identifying the questioner's motivation precisely: Arjuna desires to know the lakṣaṇa (defining marks) of the ātma-tattva-jña (knower of Self-truth) described in the preceding verse, and he asks as a jijñāsu (sincere seeker). Śrīdhara glosses sthitaprajña as the one whose prajñā — his discriminating wisdom — is sthitā (unwavering, niścalā) because he abides in the natural (svābhāvika) samādhi that does not require effort to maintain. The three-fold question — ka bhāṣā (what marks him?), kiṃ prabhāṣeta (how does he speak?), kim āsīta vrajeta kiṃ (how does he sit and move?) — maps onto the full span of inner and outer life, and Śrīdhara's bhakti-philological reading implies that the answer will reveal not merely a philosophical type but a living person whom bhaktas can recognise and emulate."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.54"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana sees Arjuna seizing an opening — labhdhāvasara, 'having found the occasion' — to ask about the jīvanmukta, the one liberated while still alive, because he correctly grasps that the marks of the already-free are identical to the means (upāya) for those still seeking freedom. He distinguishes two states within the sthitaprajña: samādhistha (the one whose mind is absorbed in 'ahaṃ brahmāsmi') and vyutthita (the same person when the mind has temporarily emerged), and he maps the four sub-questions accordingly — one question for the absorbed state, three for the emerged. The address 'Keśava' is read by Madhusūdana as a signal that only the sarvāntaryāmin (universal indweller) can reveal such a secret — and this synthesis of jñāna with devotion to Kṛṣṇa as the ultimate revealer is precisely the advaita-bhakti signature: liberation-knowledge flows through the grace of the personal Lord."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Arjuna",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अर्जुन",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.2",
        "3.1",
        "3.7",
        "3.36",
        "9.19",
        "10.32",
        "10.39",
        "11.50"
      ]
    },
    {
      "list": "किं प्रभाषेत",
      "role": "supporting",
      "other_verses_in_list": [
        "2.56"
      ]
    },
    {
      "list": "प्रभा",
      "role": "supporting",
      "other_verses_in_list": [
        "7.8",
        "11.43",
        "13.3"
      ]
    },
    {
      "list": "समाधि",
      "role": "supporting",
      "other_verses_in_list": [
        "4.24",
        "6.20"
      ]
    }
  ],
  "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": [
          "uvāca: vac -> √vac",
          "labdha: labh -> √labh",
          "uvāca: vac -> √vac",
          "uvāca: vac -> √vac",
          "sthita: sthā -> √sthā",
          "sthita: sthā -> √sthā",
          "prabhāṣeta: prabhāṣ -> pra-√bhāṣ"
        ]
      },
      {
        "date": "2026-05-05",
        "fix": "meter_relabel",
        "scope": "prosodic_information.meter",
        "from": "other",
        "to": "anuṣṭubh",
        "source": "syllabification analysis by prosodic-caesura subagent (Macdonell §504-520, Apte App I)",
        "reason": "originally labeled 'other'; verse scans as anuṣṭubh (4 pādas × 8 syllables)"
      }
    ]
  },
  "so_what_questions": [
    "Why does Arjuna ask for bhāṣā — a linguistic/identifying mark — rather than simply asking 'who is a wise person?' What does the choice of this word reveal about what he thinks wisdom actually is?",
    "Arjuna asks three questions in sequence: how the sthitaprajña speaks, how he sits, how he moves. Is this a single question in three registers, or are the inner life and outer conduct genuinely separable? What does the answer imply about embodied wisdom?",
    "Every school reads 'Keśava' as a deliberate vocative — not mere address but a theological claim about who can answer. What is Arjuna conceding by choosing this name, and how does that concession shape the teaching that follows?",
    "Śaṅkara insists that in adhyātma-śāstra the marks of the accomplished and the practices of the aspirant are the same. If this is true, what are the consequences for how we understand spiritual discipline — is practice always imitation of a completed state?",
    "Madhusūdana's distinction between samādhistha and vyutthita states within a single liberated person implies that freedom is compatible with ordinary mental activity. How does this challenge or enrich the common picture of the enlightened person as perpetually serene?",
    "The verse is entirely a question — not a declaration. What does it mean that the second chapter's most celebrated teaching (the sthitaprajña portrait) is introduced by Arjuna's curiosity, not Kṛṣṇa's instruction? Who is really the teacher here?",
    "Madhva insists Arjuna already knows the answer but asks to draw it out formally, for the sake of those with contracted understanding. What does it mean to ask a question you already know the answer to — and is this a form of teaching, devotion, or both?"
  ],
  "everyday_applications": {
    "advaita": "Before entering a difficult conversation — a confrontation, a negotiation, a hard feedback — pause and ask 'sthitaprajñasya kā bhāṣā': what would the mark of a person with settled, non-reactive intelligence look like here? This is not a performance checklist but an orienting inquiry that shifts the question from 'what should I say?' to 'who am I speaking from?' The Advaita reading makes this radical: you are not rehearsing a role but pointing attention back to the awareness that is already untouched by the outcome.",
    "viśiṣṭādvaita": "In the Viśiṣṭādvaita application, treat each role you occupy — parent, professional, citizen — as a form of kainkarya (dedicated service) and ask Arjuna's question about your own actions: 'what is the identifying mark of how I do this?' Not to manufacture a persona but to check whether your actions genuinely express loving attentiveness to the people in your care, the way a devotee's actions express attentiveness to Bhagavān. The quality of your bhāṣā — how you speak, move, and sit with others — is the living answer to this question every day.",
    "dvaita": "Madhva's reading directs you to ask hard questions in public settings even when you already suspect the answer — for the benefit of others who do not yet have access to the deeper reasoning. In practice: when your team is about to make a decision based on shallow analysis, ask the foundational question aloud ('what is actually our criterion here?') even if you see it clearly. The Dvaita principle is that the mark of Hari's governance (keśavata) in your life is your willingness to name what is actually true, plainly, regardless of who in the room finds it uncomfortable.",
    "śuddhādvaita": "Vallabha's Puṣṭi-mārga application: notice the moments when you feel most naturally yourself — neither performing competence nor suppressing feeling, simply present and alive. That state is the samādhi Arjuna is asking about, Kṛṣṇa's prasāda already operative in you. The everyday practice is to recognise these moments as you move through them rather than only in retrospect, so that gradually anuṣṭhāna-prakāra (the mode of living that flows from grace) becomes visible to you in real time rather than only in quiet reflection.",
    "bhakti": "Śrīdhara's jijñāsu framing invites a specific daily discipline: begin any study or important conversation by explicitly naming what you want to understand, as Arjuna does here. The act of formulating a real question — not a rhetorical question, not a test, but a genuine inquiry into someone's lakṣaṇa — transforms the encounter from information exchange into a relationship. In bhakti practice this is literal: approach the text, the teacher, the interlocutor with 'I am here to understand what marks this truth, not merely to collect data about it.'",
    "advaita-bhakti": "Madhusūdana's two-state model (samādhi and vyutthita) gives a practical diagnostic for your own inner life: notice when you are genuinely absorbed (thoughts quiet, presence full) versus when the mind has 'emerged' and is managing stimuli. The advaita-bhakti application is to treat Kṛṣṇa — your own deepest intelligence, the sarvāntaryāmin — as the one you are really addressing in both states, not only in formal meditation. The question 'kiṃ āsīta vrajeta kiṃ' (how do you sit, how do you move?) becomes a continuous inquiry into whether your daily locomotive and relational life is oriented from that absorbed centre or from reactive mental management."
  },
  "primary_meaning": "Arjuna asks: what marks a person of steady wisdom, Keśava, one whose mind rests in samādhi? How does such a person speak, sit, and move?"
}