{ "verse_id": "2.58", "mūla": { "devanāgarī": "यदा संहरते चायं कूर्मो ऽङ्गानीव सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस् तस्य प्रज्ञा प्रतिष्ठिता", "iast": "yadā saṃharate cāyaṃ kūrmo 'ṅgānīva sarvaśaḥ | indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā", "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 58", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yadā", "lemma": "yadā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यदा" }, { "surface_form": "saṃharate", "lemma": "saṃ-√hṛ", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "सम्यगुपसंहरते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्रत्याहृत्यास्ते", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "प्रत्याहरति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "पुनरुपसंहरति संकोचयति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "संहरते" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "ayam", "lemma": "idam", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अयम्" }, { "surface_form": "kūrmaḥ", "lemma": "kūrma", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कूर्मः" }, { "surface_form": "aṅgāni", "lemma": "aṅga", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अङ्गानि" }, { "surface_form": "iva", "lemma": "iva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इव" }, { "surface_form": "sarvaśas", "lemma": "sarvaśas", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्वशस्" }, { "surface_form": "indriyāṇi", "lemma": "indriya", "grammar": "accusative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इन्द्रियाणि" }, { "surface_form": "indriyārthebhyaḥ", "lemma": "indriyārtha", "grammar": "ablative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इन्द्रियार्थेभ्यः" }, { "surface_form": "tasya", "lemma": "tad", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [ { "sense": "प्रज्ञा प्रतिष्ठिता इत्युक्तार्थं वाक्यम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "प्रज्ञा प्रतिष्ठितेति स्पष्टम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "तस्य" }, { "surface_form": "prajñā", "lemma": "prajñā", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [ { "sense": "प्रतिष्ठिता इत्युक्तार्थं वाक्यम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्रतिष्ठितेति स्पष्टम्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रज्ञा" }, { "surface_form": "pratiṣṭhitā", "lemma": "prati-√ṣṭhā", "grammar": "nominative feminine singular participle noun", "senses_attested_in_panel": [ { "sense": "इत्युक्तार्थं वाक्यम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "प्रतिष्ठिता" } ], "intertextual_panel": [ { "verse": "2.68", "type": "cross-chapter thematic parallel", "score": 0.9144, "feature_breakdown": { "cosine": 0.8644, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.7955, "stem_prefix": 3.0 } }, { "verse": "2.61", "type": "thematic-cluster continuation", "score": 0.9051, "feature_breakdown": { "cosine": 0.8651, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.3253, "stem_prefix": 3.0 } }, { "verse": "2.55", "type": "thematic-cluster continuation", "score": 0.9035, "feature_breakdown": { "cosine": 0.8535, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.4656, "stem_prefix": 4.0 } }, { "verse": "14.11", "type": "shared-vocabulary echo", "score": 0.893, "feature_breakdown": { "cosine": 0.853, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.2185, "stem_prefix": 4.0 } }, { "verse": "2.67", "type": "lemma-family resonance", "score": 0.8909, "feature_breakdown": { "cosine": 0.8509, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.5968, "stem_prefix": 4.0 } }, { "verse": "6.18", "type": "semantic neighbor", "score": 0.8722, "feature_breakdown": { "cosine": 0.8522, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 1.9647, "stem_prefix": 2.0 } }, { "verse": "2.52", "type": "shared-vocabulary echo", "score": 0.8716, "feature_breakdown": { "cosine": 0.8516, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.2185, "stem_prefix": 2.0 } }, { "verse": "6.34", "type": "shared-vocabulary echo", "score": 0.8708, "feature_breakdown": { "cosine": 0.8408, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.3851, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_2.58", "anandgiri_2.58" ], "score": 0.5, "english_rendering": "When the yati (renunciant) established in jñāna-niṣṭhā (the steadiness born of Self-knowledge) withdraws the indriyāṇi (sense-organs) completely from all viṣaya (objects) — as a tortoise draws its aṅga (limbs) inward from every direction out of fear — the prājña (one of wisdom) is not merely restraining outer motion but collapsing the very apertures through which avidyā (nescience) flows. Śaṅkara's next question is precise: the limbs of a sick man may be forcibly restrained, yet the rāga (craving) toward those objects persists — so how is rāga itself withdrawn? The answer lies ahead, but the kūrma-dṛṣṭānta (tortoise analogy) establishes the standard: withdrawal must be sarvataḥ (from every direction, total) not partial, because the ātman (Self) is actionless and boundless, and only complete inward abiding reveals it.", "divergence_note": "सर्वशः = सर्वतः; सर्वविषयेभ्यः उपसंहरते — Śaṅkara's gloss on totality; thenforward question: विषयाननाहरतस्य रागः कथं संह्रियते", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_2.58" ], "score": 0.5, "english_rendering": "The sthita-prajña (one of established wisdom) does not merely wait until the indriyāṇi (senses) have already wandered toward viṣaya (sense-objects); the very moment they are poised to reach outward — tadā eva (at that precise instant) — he draws them back and anchors the manas (mind) in ātman itself, as the kūrma (tortoise) retracts its aṅga (limbs) before harm arrives. For Rāmānuja this pratisamhṛti (withdrawal) is not a suppression but a redirected act of kainkarya (service): the senses belong to Bhagavān, and returning them from viṣaya to ātman-in-Bhagavān is itself devotional worship. This verse completes the fourfold description of jñāna-niṣṭhā — each stage built upon the previous — and opens onto the harder question of how such niṣṭhā is actually reached.", "divergence_note": "तदा एव... मन आत्मनि एव स्थापयति; चतुर्विधा ज्ञाननिष्ठा पूर्वपूर्वोत्तरोत्तरनिष्पाद्या — Rāmānuja's sequential-completion framing", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_2.58", "jayatirtha_2.58" ], "score": 0.5, "english_rendering": "The jīva (individual soul), eternally distinct from Hari and wholly dependent upon him, withdraws the indriyāṇi (senses) from śubha (pleasant) and aśubha (unpleasant) objects alike — neither craving the one nor hating the other — because sarvatra-anabhisneha (absence of adhesion everywhere) is the mark of one who recognises that all bhoga (enjoyment) belongs to Hari alone. For Madhva the kūrma-dṛṣṭānta (tortoise analogy) is an image of dependent recoil: the tortoise does not withdraw from personal strength but from its own smallness before a larger world; similarly the jīva retracts not from self-sufficiency but from the recognition that viṣaya (objects) can only be truly enjoyed as Hari's prasāda (gift), not as property. The pratiṣṭhitā prajñā (established wisdom) of such a jīva is thus always a prajñā of subordination, never of merger.", "divergence_note": "सर्वत्रानभिस्नेहत्वात् शुभाशुभं प्राप्य नाभिनन्दति न द्वेष्टि — Madhva's combined gloss on 2.57–58", "commentator": "Madhvācārya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_2.58" ], "score": 0.5, "english_rendering": "Vallabha reads the kūrma-analogy through the lens of svabhāva (innate nature): just as the tortoise withdraws its aṅga (limbs) anāyāsena (effortlessly, by its own nature) without external compulsion, so the devotee whose mind is steeped in Kṛṣṇa-prasāda (grace) finds that pratyāhāra (sense-withdrawal) arises spontaneously — not as yogic effort but as the natural contraction of all outward movement when the heart is already full of Kṛṣṇa. The anāyāsena-saṃhāra (effortless gathering-in) is the signature of puṣṭi-jīva (the grace-nourished soul): there is nowhere for the senses to run because the entire viṣaya-jagat (world of objects) has been swallowed by Kṛṣṇa's mādhurya (sweetness). The verse thus answers kim āsīta — 'how does the sage dwell?' — with a gesture toward utter interiority that is itself a form of divine līlā (play).", "divergence_note": "अनायासेनैकत्र संहारे दृष्टान्तः... यथा स्वभावतः कूर्मः संहरते — Vallabha's svabhāva-reading of the analogy", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_2.58" ], "score": 0.5, "english_rendering": "Śrīdhara reads the verse functionally: the yogī (practitioner) withdraws the indriyāṇi (senses) from their respective viṣaya (objects) — sounds, forms, tastes and the rest — in the same effortless way the kūrma (tortoise) draws its karacaraṇādi (hands, feet and other limbs) inward by svabhāva (natural habit) rather than by straining effort. The emphasis is on the anāyāsena (without difficulty) quality of mature practice: early stages require forcible restraint, but the true yogī has reached a condition where withdrawal is simply the default posture of a mind that has found its refuge elsewhere — in Bhagavān. The pratiṣṭhitā prajñā (established wisdom) is therefore not an intellectual achievement but the settled devotional orientation that makes straining unnecessary.", "divergence_note": "यदा चायं योगी इन्द्रियार्थेभ्यः सकाशाद् इन्द्रियाणि संहरते प्रत्याहरति; अनायासेन संहारे दृष्टान्तः — Śrīdhara's core Sanskrit (HTML artifacts excluded)", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_2.58" ], "score": 0.5, "english_rendering": "Madhusūdana frames the verse within a two-phase movement of the sthita-prajña (steadfast sage): during vyutthāna (the state of rising from samādhi, when prārabdha-karma temporarily stirs the senses outward), the indriyāṇi (senses) are scattered; but the sage's defining act is the puna-upasaṃhṛti (drawing them back again) toward samādhi — precisely what the kūrma-dṛṣṭānta (tortoise analogy) illustrates, since the tortoise that has extended its limbs draws them back once more. The prior verse had established that even during vyutthāna the sage lacks full vṛtti-activity; this verse adds the complementary point that in the samādhi-avasthā (state of absorption) all vṛttis (mental modifications) are dissolved entirely. For Madhusūdana the tortoise-image thus maps a devotional logic: just as Kṛṣṇa is simultaneously the source and the terminus of all movement, the sthita-prajña's senses go out in Kṛṣṇa and return in Kṛṣṇa — the withdrawal is itself an act of love.", "divergence_note": "पुनरुपसंहृत्य समाध्यर्थमेव स्थितप्रज्ञस्य उपवेशनम्; व्युत्थानदशायाम् अपि सकलताभसवृत्त्यभाव — पुनः समाध्यवस्थायां सकलवृत्त्यभावः — Madhusūdana's two-phase contrast", "commentator": "Madhusūdana Sarasvatī" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कूर्म", "role": "supporting", "other_verses_in_list": [ "5.8", "5.9" ] }, { "list": "तस्य प्रज्ञा प्रतिष्ठिता", "role": "supporting", "other_verses_in_list": [ "2.55", "2.57", "2.61", "2.68" ] }, { "list": "सर्वशः", "role": "supporting", "other_verses_in_list": [ "1.18", "2.68", "3.23", "3.27", "4.11", "10.2", "13.29" ] } ], "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": [ "saṃharate: saṃhṛ -> saṃ-√hṛ", "pratiṣṭhitā: pratiṣṭhā -> prati-√ṣṭhā" ] } ] }, "so_what_questions": [ "The verse says 'as a tortoise withdraws its limbs' — but a tortoise withdraws from danger, while wisdom-withdrawal (prajñā-pratiṣṭhā) is not fear-based: what distinguishes mechanical suppression of the senses from genuine pratyāhāra (internalization)?", "Śaṅkara immediately asks: even if the limbs are restrained, the rāga (craving) toward objects persists — so at what point does the kūrma-analogy break down, and what must be added to complete the picture of withdrawal?", "The verse uses sarvataḥ ('from every direction, completely') — is partial sense-withdrawal possible as a stable state, or does any opening left unguarded eventually destabilize the whole?", "Rāmānuja specifies that the sage withdraws the senses tadā eva (at the very moment they are poised to reach outward) — what does this immediacy imply about the temporal structure of vairagya (dispassion): is it a standing disposition or an active real-time response?", "Vallabha and Śrīdhara both emphasize anāyāsena (effortlessly): what is the relationship between effort-based restraint in the early stages of practice and the effortless natural contraction that marks maturity — and how does a practitioner know which stage they are in?", "Madhusūdana maps the verse onto a two-phase cycle (vyutthāna → samādhi → vyutthāna again): does the kūrma that keeps extending and retracting its limbs represent failure or the normal rhythm of advanced practice?", "Across all six schools the tortoise is a single shared image yet it is read as suppression (Advaita), redirected service (Viśiṣṭādvaita), dependent recoil (Dvaita), effortless fullness (Śuddhādvaita), mature habituation (Bhakti), and loving return (Advaita-Bhakti) — what does this divergence reveal about which element of the analogy each school treats as primary?" ], "everyday_applications": { "advaita": "When a strong sensory craving arises — food, screen, approval-seeking — the Advaita practitioner does not fight the craving on its own terms but asks: 'to whom is this craving appearing?' This viveka-pṛcchā (discriminative inquiry) is the inward retraction Śaṅkara describes. The discipline is not to avoid the café or the phone but to notice the moment attention leaves the ātman-ground and, without drama, return it — as completely (sarvataḥ) as possible, knowing that any residual rāga is the next day's enquiry.", "viśiṣṭādvaita": "Rāmānuja's tadā eva (at that precise moment) translates practically as the pause before the reach: before picking up the phone, before the retort, before the second serving — a half-second of deliberate return of the mind to Bhagavān. This is not suppression but re-dedication: the practitioner inwardly offers the sense-energy back to its owner (Bhagavān) rather than spending it on viṣaya. Over time the pause becomes the natural first motion, and the reach becomes genuinely optional.", "dvaita": "Madhva's sarvatra-anabhisneha (non-adhesion everywhere) applied daily means cultivating equal non-clinging toward both successes and failures, pleasant news and unpleasant news. The practitioner trains to receive both śubha and aśubha as Hari's dispensation — not through passive resignation but through the active recognition that the jīva (individual) does not own outcomes. A useful discipline: before labeling an event 'good' or 'bad,' pause and ask 'whose is this?' — the answer steadies the senses without suppressing experience.", "śuddhādvaita": "Vallabha's anāyāsena (effortless) withdrawal points to the practice of filling the senses with Kṛṣṇa's forms first — nāma-smaraṇa (name-remembrance), rūpa-dhyāna (form-meditation), kīrtana — so that when external viṣaya arise they find no vacancy to occupy. The practical implication: instead of fighting distraction by suppression, the Puṣṭi-mārga practitioner crowds out distraction by saturating attention with Kṛṣṇa's sweetness before entering potentially distracting situations (commute, social media, difficult conversations).", "bhakti": "Śrīdhara's reading of svabhāva (natural character) as the key to effortless withdrawal suggests a long-arc application: the practitioner cultivates sangha (company), texts, and daily rituals that gradually make devotional orientation the default mode of the nervous system. Just as the tortoise's withdrawal is habit not heroism, the bhakta works to make Bhagavān-orientation structurally habitual — scheduling the day so that satsaṅga, pāṭha (recitation), and seva (service) are the lowest-effort default, and sense-indulgence requires extra friction.", "advaita-bhakti": "Madhusūdana's two-phase rhythm (vyutthāna/scattering → samādhi/return) normalises the experience of 'I was present, then I got pulled away, now I'm back.' The practical discipline is the re-centering itself — not shame about having been distracted but the swift, warm return, like a practitioner of mantra who has drifted mid-recitation: the distraction is not the failure, failing to return is. Each conscious return is simultaneously a jñāna-act (recognising the movement of vṛttis) and a bhakti-act (returning to Kṛṣṇa), so the two paths reinforce rather than compete." }, "primary_meaning": "When you draw your senses back from their objects, as a tortoise pulls its limbs inside the shell, your wisdom stands firm." }