{ "verse_id": "2.55", "mūla": { "devanāgarī": "प्रजहाति यदा कामान् सर्वान् पार्थ मनो-गतान् | आत्मन्य् एवात्मना तुष्टः स्थित-प्रज्ञस् तदोच्यते", "iast": "prajahāti yadā kāmān sarvān pārtha mano-gatān | ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate", "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 55", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "prajahāti", "lemma": "pra-√hā", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "प्रकर्षेण जहाति परित्यजति यदा यस्मिन्काले सर्वान् समस्तान् कामान् इच्छाभेदान्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "प्रजहाति" }, { "surface_form": "yadā", "lemma": "yadā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यदा" }, { "surface_form": "kāmān", "lemma": "kāma", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "इच्छाभेदान्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "यदा प्रकर्षेण जहाति तदा अयं स्थितप्रज्ञ इति उच्यते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "कामसंकल्पादीन्मनोवृत्तिविशेषान् प्रमाणविपर्ययविकल्पनिद्रास्मृतिभेदेन तन्त्रान्तरे पञ्चधा प्रपञ्चितान्सर्वान्निरवशेषान्प", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कामान्" }, { "surface_form": "sarvān", "lemma": "sarva", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "समस्तान् कामान् इच्छाभेदान्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मनोगतान् कामान् यदा प्रकर्षेण जहाति तदा अयं स्थितप्रज्ञ इति उच्यते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "सर्वान्" }, { "surface_form": "pārtha", "lemma": "pārtha", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "मनोगतान् मनसि प्रविष्टान् हृदि प्रविष्टान्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "पार्थ" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" }, { "surface_form": "gatān", "lemma": "√gam", "grammar": "accusative masculine plural participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गतान्" }, { "surface_form": "ātmani", "lemma": "ātman", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मनि" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "ātmanā", "lemma": "ātman", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मना" }, { "surface_form": "tuṣṭaḥ", "lemma": "√tuṣ", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "परमार्थदर्शनामृतरसलाभेन अन्यस्मादलंप्रत्ययवान् स्थितप्रज्ञः स्थिता प्रतिष्ठिता आत्मानात्मविवेकजा प्रज्ञा यस्य सः स्थितप", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तेन तोषेण तद्व्यतिरिक्तान् सर्वान् मनोगतान् कामान् यदा प्रकर्षेण जहाति तदा अयं स्थितप्रज्ञ इति उच्यते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "परितृप्तः परमपुरुषार्थलाभात्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "तुष्टः" }, { "surface_form": "sthita", "lemma": "√sthā", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थित" }, { "surface_form": "prajñaḥ", "lemma": "prajñā", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रज्ञः" }, { "surface_form": "tadā", "lemma": "tadā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तदा" }, { "surface_form": "ucyate", "lemma": "√vac", "grammar": "present indicative pass 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उच्यते" } ], "intertextual_panel": [ { "verse": "6.18", "type": "lemma-family resonance", "score": 0.9509, "feature_breakdown": { "cosine": 0.8609, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 21.1254, "stem_prefix": 9.0 } }, { "verse": "6.20", "type": "lemma-family resonance", "score": 0.9229, "feature_breakdown": { "cosine": 0.8529, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.6499, "stem_prefix": 7.0 } }, { "verse": "14.11", "type": "lemma-family resonance", "score": 0.9079, "feature_breakdown": { "cosine": 0.8479, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.1701, "stem_prefix": 6.0 } }, { "verse": "6.29", "type": "lemma-family resonance", "score": 0.9047, "feature_breakdown": { "cosine": 0.8547, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.1413, "stem_prefix": 5.0 } }, { "verse": "1.25", "type": "cross-chapter thematic parallel", "score": 0.904, "feature_breakdown": { "cosine": 0.834, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.2748, "stem_prefix": 6.0 } }, { "verse": "2.58", "type": "thematic-cluster continuation", "score": 0.9037, "feature_breakdown": { "cosine": 0.8537, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.4656, "stem_prefix": 4.0 } }, { "verse": "14.14", "type": "lemma-family resonance", "score": 0.9024, "feature_breakdown": { "cosine": 0.8424, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.4989, "stem_prefix": 6.0 } }, { "verse": "2.69", "type": "cross-chapter thematic parallel", "score": 0.9015, "feature_breakdown": { "cosine": 0.8415, "theme_graph": 4.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.7999, "stem_prefix": 2.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_2.55", "anandgiri_2.55" ], "score": 0.5, "english_rendering": "When the seeker casts off, entirely and from the root, every last desire (kāma) that has lodged itself in the mind — not merely suppresses them but uproots them through the dawning of paramārtha-darśana — and rests satisfied in the pratyag-ātman alone, needing nothing from without, that one is sthitaprajña: the knower in whom ātma-anātma-viveka-jā prajñā stands unmoved. Tuṣṭi here is not emotional contentment but the satiation that comes from tasting the nectar of ultimate reality itself, rendering all external gain superfluous (bāhya-lābha-nirapekṣa). Such a one is the true sannyāsī — ātmārāma, ātmakrīḍa — whose wisdom is no longer seeking because seeking has been dissolved by recognition." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_2.55" ], "score": 0.5, "english_rendering": "The apex of jñāna-niṣṭhā is reached when the mind, anchored exclusively in Bhagavān as the inner ātman (ātmany eva ātmanā — mānasā ātmaikāvalambana), derives from that anchorage a fullness (tuṣṭi) so complete that every subsidiary desire, being now seen as a distraction from that sole support, falls away without remainder. This is not renunciation through will-power but renunciation as natural consequence of sufficiency: when one rests in the inexhaustible Lord as one's own inner self, inferior satisfactions simply lose their pull. The sthitaprajña is thus first a jñānin who has completed the arc of bhakti-preparatory yoga — the next verse will describe states still approaching this summit." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_2.55", "jayatirtha_2.55" ], "score": 0.5, "english_rendering": "Ātmā here is Paramātmā — Hari himself — not the jīva, for the jīva is eternally dependent and cannot be the source of its own tuṣṭi (paramātmanā tad-prasādāt eva tuṣṭiḥ). The sthitaprajña casts off desires primarily (prāyaḥ sarvān) — even realized devotees like Śuka retain one desire, namely bhakti for Kṛṣṇa's feet — because the jñānin who truly sees Hari's supremacy finds all other desires simply annulled by that vision (rasaḥ param dṛṣṭvā nivartate 2.59). Those whose desires persist are not genuine jñānins; their adherence to desires is evidence of being overpowered (abhhibhūtam), not a sign of adhikāra." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_2.55" ], "score": 0.5, "english_rendering": "The verse announces the very svarūpa — the essential nature — of one who lives in Kṛṣṇa's grace: this is not a practice of casting off but a description of what blossoms naturally in the vessel that has received prasāda. In Puṣṭi-mārga the abandonment of kāmān is not an effortful renunciation but the spontaneous withdrawal of desire-energy when Kṛṣṇa's own ānanda floods the devotee's inner being; the devotee becomes tuṣṭa in the ātman because that ātman is itself a mode of Kṛṣṇa's svarūpa, which is sat-cit-ānanda undivided. The question 'how does one achieve this?' is thus the wrong question — one receives it, and the receiving is the dissolution." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_2.55" ], "score": 0.5, "english_rendering": "What Kṛṣṇa here calls the lakṣaṇa of the siddha — the mark of one who has arrived — is at the same time the sādhana of the sādhaka who is still on the way: the inner qualities are identical, only the mode of their presence differs. The muni abandons the kāmān lodged in the mind (manaḥ-sthitān kāmān) because he has become ātmārāma, one who rejoices in the self alone, the self understood as paramānanda-rūpa — of the nature of supreme bliss. Śrīdhara's reading is that tuṣṭi is the cause of the abandonment, not its result: because the sādhaka has tasted the ānanda of the ātman, even petty sense-desires (kṣudra-viṣaya-abhilāṣāḥ) become tasteless and fall away on their own." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_2.55" ], "score": 0.5, "english_rendering": "Kāmān here must be understood with full Yoga-technical precision: they are mano-vṛtti-viśeṣāḥ — specific modifications of the mind-stream — elaborated in Patañjali's system into the five categories of pramāṇa, viparyaya, vikalpa, nidrā, and smṛti, all of which must be relinquished without remainder (niravaseṣān) through kāraṇa-bādha, the removal of their root-cause. The state being described is samādhi-stha: all mental modifications have subsided. Tuṣṭi in the ātman is the positive dimension of this — ātmā as paramānanda-rūpa, self-luminous consciousness (svaprakāśa-cid-rūpa) that does not require an intermediating vṛtti to shine; this is confirmed by the Kaṭha-śruti: when all desires of the heart are released, the mortal becomes immortal and attains Brahman here itself. Thus for Madhusūdana the sthitaprajña is simultaneously the advaitin's jīvanmukta and the bhakta's devotee absorbed in Kṛṣṇa's cit-prakāśa." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Pārtha", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कामान्", "role": "supporting", "other_verses_in_list": [ "1.22", "2.71", "7.22" ] }, { "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", "2.72", "3.16", "3.22", "3.23", "4.11", "4.33", "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": "सर्वान्", "role": "supporting", "other_verses_in_list": [ "1.27", "2.71", "4.21", "4.32", "6.24", "11.15" ] } ], "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 (sandhi'd compound → prefix-√root canonical)", "scope": "word_by_word[].lemma", "loci": [ "prajahāti: prahā -> pra-√hā" ] }, { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "gatān: gam -> √gam", "tuṣṭaḥ: tuṣ -> √tuṣ", "sthita: sthā -> √sthā", "ucyate: vac -> √vac" ] } ] }, "so_what_questions": [ "Kṛṣṇa says 'casts off all desires' (sarvān kāmān prajahāti) — but is this a precondition for sthitaprajñatā or its consequence? The schools divide: is the abandonment the cause of the wisdom-stability, or does the stability produce the abandonment automatically?", "The phrase ātmany evātmanā tuṣṭaḥ is the verse's pivot: 'satisfied in the self alone by the self.' What is the referent of each ātman — are both the same entity (jīva recognizing itself), or is one the jīva and one the Paramātmā, and does the answer change the entire moral topology of the teaching?", "The qualifier mano-gatān (desires that have entered the mind) implies that desires have a location and a direction of travel. If they are mind-properties, not ātman-properties, why do they require heroic effort to relinquish rather than simply being seen through?", "This is the first definition of sthitaprajña in the entire Gītā — Arjuna asked four questions (2.54) and this verse answers only the first. What work is Kṛṣṇa doing by leading with desire-abandonment rather than with equanimity in pain and pleasure (2.56) or non-attachment to action (2.57)?", "Madhva notes that even realized sages like Śuka retain bhakti-desire — is there a structural difference between kāma (desire rooted in ego-lack) and bhakti-icchā (desire rooted in love of the Lord), or is this an ad hoc exception that reveals a tension in the Dvaita reading?", "If sthitaprajña is a realized state with visible external marks, is Kṛṣṇa here offering a diagnostic tool for the community — a way to recognize the sage — or is he offering Arjuna an aspirational self-image? The pedagogical function of the description is itself a question.", "The verse uses the word muni (implied in 'sthitaprajñas tadocyate') without naming it here, but the compound encodes it: prajñā that stands (sthitā). Standing against what force? The implicit adversary is vikṣepa — the dispersal-force of desire. What is the phenomenology of prajñā 'falling over' when desire strikes?" ], "everyday_applications": { "advaita": "When you notice the mind generating a wanting — for approval, for a particular outcome, for comfort — pause and ask: whose wanting is this? Trace it back: the want belongs to manas, not to the witnessing awareness that is registering the want. Do not suppress the desire; inquire into its owner. Repeated paramārtha-vicāra (inquiry into ultimate reality) is the Śaṅkara-path application: each desire-episode becomes a site for ātma-anātma viveka. Over time the desires thin not by willpower but by repeated recognition that they are mano-dharma, not ātma-dharma — as Śaṅkara says, they can be relinquished precisely because they are not intrinsic to consciousness the way heat is intrinsic to fire.", "viśiṣṭādvaita": "Rāmānuja's application is relational: practice ātmaikāvalambana — single-minded anchorage in Bhagavān as the inner self. Concretely this means redirecting the attention, whenever it is about to hook onto a subsidiary want, back to the one sustaining ground: 'I rest in the Lord who dwells within.' The Viśiṣṭādvaita practitioner does not war against desires but cultivates sufficiency in Bhagavān; the practical exercise is bhagavad-anusandhāna (continuous remembrance of Bhagavān) during ordinary activity, so that the mind's habit of seeking satisfaction externally is gradually replaced by the discovery that the ground of sufficiency is already present. Desires do not need to be pushed out; they simply lose their urgency when the greater satisfaction is found.", "dvaita": "The Madhva application is ruthlessly diagnostic: test every desire against the question 'does this move toward Hari or away from Hari?' Desires oriented toward Hari's service — even very specific ones, like the desire to chant, to study the Bhāgavata, to serve — are not the kāmān being condemned here; they are the one permissible icchā. All other desires — for status, for outcome, for self-confirmation — are evidence of abhhibhūtatā, of being overpowered by ajñāna. The practical discipline is therefore discernment and categorical sorting, not blanket renunciation. Dvaita's everyday application is a daily audit: which desires moved toward Hari today, which moved away?", "śuddhādvaita": "Vallabha's path does not ask the devotee to renounce desires through effort — it asks the devotee to place themselves in the stream of Kṛṣṇa's grace and trust the dissolution that follows. The everyday application is sevā: concrete, daily, physical service to Kṛṣṇa's form (mūrti, scripture, community) performed as an offering of one's entire being, including one's desiring self. The practitioner does not try to be ātmārāma; they offer the non-ārāma parts too, trusting that Kṛṣṇa's ānanda will flood in proportion to the openness of the vessel. The discipline is therefore surrender of self-management, not self-management.", "bhakti": "Śrīdhara's insight — that the siddha's lakṣaṇa is the sādhaka's sādhana — makes this verse a mirror: look at the marks of the arrived one and begin living them provisionally, as practice. The everyday application is what might be called 'anticipatory ātmārāmatā': before reaching for a distraction or a pleasure, pause and taste the background ānanda that is already present in simple awareness. This is not suppression; it is learning to find the paramānanda-rūpa ātman sufficiently interesting that the kṣudra-viṣayāḥ — petty objects — become genuinely less compelling. Meditation, specifically on the ānanda-dimension of pure awareness, is the Śrīdhara-path's practical anchor.", "advaita-bhakti": "Madhusūdana's synthesis offers the most technically complete everyday practice: treat every arising mental modification (vṛtti) as a kāma in Patañjali's expanded sense — pramāṇa-vṛtti (opining), viparyaya-vṛtti (misperception), vikalpa-vṛtti (fantasy), nidrā-vṛtti (dullness), smṛti-vṛtti (compulsive remembering) — and practice nirodha not as suppression but as return to the svaprakāśa-cid-rūpa substrate. The Kṛṣṇa-bhakti element enters as the affective charge: the light of consciousness is not an abstract Brahman but Kṛṣṇa's own cit-prakāśa. When a desire-wave subsides, do not experience the subsidence as blank emptiness; receive it as a momentary taste of Kṛṣṇa's ānanda flooding the cleared space. Samādhi-practice and devotional practice are thus not two techniques but one." }, "primary_meaning": "When someone casts off every desire lodged in the mind and rests content in the self alone, Krishna says, that one is called a person of steady wisdom." }