{
  "verse_id": "2.60",
  "mūla": {
    "devanāgarī": "यततो ह्य् अपि कौन्तेय पुरुषस्य विपश्चितः | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः",
    "iast": "yatato hy api kaunteya puruṣasya vipaścitaḥ | indriyāṇi pramāthīni haranti prasabhaṃ manaḥ",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 60",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yatataḥ",
      "lemma": "√yat",
      "grammar": "genitive masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यततः"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "kaunteya",
      "lemma": "kaunteya",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "पुरुषस्य विपश्चितः मेधाविनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "यततः भूयोभूयो विषयदोषदर्शनात्मकं",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कौन्तेय"
    },
    {
      "surface_form": "puruṣasya",
      "lemma": "puruṣa",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "विपश्चितः मेधाविनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इन्द्रियाणि प्रमाथीनि बलवन्ति मनः प्रसह्य हरन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "शरीराभिमानिनः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "मनः क्षणमात्रं निर्वकारं कृतमपीन्द्रियाणि हरन्ति विकारं प्रापयन्ति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पुरुषस्य"
    },
    {
      "surface_form": "vipaścitaḥ",
      "lemma": "vipaścit",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "मेधाविनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विपश्चितः"
    },
    {
      "surface_form": "indriyāṇi",
      "lemma": "indriya",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रमाथीनि प्रमथनशीलानि विषयाभिमुखं हि पुरुषं विक्षोभयन्ति आकुलीकुर्वन्ति आकुलीकृत्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "प्रमाथीनि बलवन्ति मनः प्रसह्य हरन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रसभं बलाद्धरन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रियाणि"
    },
    {
      "surface_form": "pramāthīni",
      "lemma": "pramāthin",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रमथनशीलानि विषयाभिमुखं हि पुरुषं विक्षोभयन्ति आकुलीकुर्वन्ति आकुलीकृत्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "बलवन्ति मनः प्रसह्य हरन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्रमथनशीलानि पुरुषस्य",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "प्रमथनशीलानि प्रक्षोभकाणि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "प्रमथनशीलानि अतिबलीयस्त्वाद्विवेकोपमर्दनक्षमाणि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रमाथीनि"
    },
    {
      "surface_form": "haranti",
      "lemma": "√hṛ",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रसभं प्रसह्य प्रकाशमेव पश्यतो विवेकविज्ञानयुक्तं मनः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। एवम् इन्द्रियजय आत्मदर्शनाधीन आत्मदर्शनम् इन्द्रियजयाधीनम् इति ज्ञाननिष्ठा दुष्प्राप्या।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "विषयसन्निकृष्टानि तदभिमुखं कृत्वा तद्रागीकुर्वन्तीत्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "विकारं प्रापयन्ति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "हरन्ति"
    },
    {
      "surface_form": "prasabham",
      "lemma": "prasabham",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रसभम्"
    },
    {
      "surface_form": "manaḥ",
      "lemma": "manas",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनः"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "2.67",
      "type": "lemma-family resonance",
      "score": 0.9121,
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    {
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    {
      "verse": "2.55",
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    {
      "verse": "9.10",
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    {
      "verse": "2.15",
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    {
      "verse": "16.22",
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    },
    {
      "verse": "18.4",
      "type": "long-distance thematic echo",
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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_2.60",
        "anandgiri_2.60"
      ],
      "score": 0.5,
      "english_rendering": "Even the viveka-yukta (discrimination-equipped) puruṣa who applies sustained effort finds the indriyāṇi (sense-organs) — which Śaṅkara names pramāthīni, 'those whose very nature is to churn and agitate' — violently seizing the manas (mind) in broad daylight, before the very gaze of the vivekavijñāna (discriminative understanding) that should be guarding it. The intellect sees clearly, yet the organs overwhelm it by sheer force (prasabham), demonstrating that jñāna divorced from complete indriya-saṃyama (sense-restraint) remains structurally incomplete. Therefore no stable pratiṣṭhā (groundedness) in the ātman is possible until the pramāthīni are subdued — and such subdual is itself a precondition for, not a product of, fully arisen jñāna."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.60"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja diagnoses a recursive bind: ātma-darśana (direct vision of the self as a mode of Bhagavān) alone extinguishes viṣaya-rāga (passion for sense-objects), but without prior indriya-jaya (conquest of the senses) ātma-darśana itself cannot arise, so jñāna-niṣṭhā (established wisdom-practice) becomes duṣprāpyā — extremely difficult to reach. The yatamāna (striving one), however wise, discovers the indriyāṇi are balavanti (genuinely powerful) and that no amount of intellectual exertion alone can restrain them, because the root of sense-pull is viṣaya-rāga rooted in avidyā (ignorance of the self's true relation to Īśvara). This mutual dependency is not a philosophical puzzle but a practical call: the aspirant must surrender both the effort and the outcome to Bhagavān, trusting that bhakti-yoga dissolves the rāga that dry discipline cannot."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.60",
        "jayatirtha_2.60"
      ],
      "score": 0.5,
      "english_rendering": "Madhva underscores that even the jñānī who lacks aparokṣa-jñāna (unmediated, direct cognition of Hari's distinction from the jīva) remains vulnerable: the indriyāṇi seize the manas of any puruṣa who still identifies with the śarīra (body), regardless of how much sādhāraṇa-yatna (ordinary effort) he applies. The fault (doṣa) lies precisely in pramāthitva — the organs' inborn disposition to agitate, which no finite volitional force can overcome — a fact that proves the jīva's irreducible dependence on Hari's anugraha (grace) rather than on autonomous self-mastery. Until Hari's own grace re-orients the senses toward His service, the yatamāna simply experiences the organ's sovereignty as a standing lesson in jīva-paratantratvam (the jīva's essential non-independence)."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.60"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the two verses together (2.60–61) as a single imperative: even the practitioner devoted to indriya-jaya (disciplined sense-conquest) discovers that the indriyāṇi are inherently pramāthīni — agitators of manas — precisely so that the sādhaka is driven beyond the illusion of self-sufficient discipline. The resolution is not more vigorous tapas (austerity) but a complete surrender to Kṛṣṇa as mat-paraḥ (having Kṛṣṇa as the supreme), whereupon it is Kṛṣṇa's own prasāda (grace-overflow) that accomplishes what buddhi-saṃyama (restraint by intellect) never could. In the Puṣṭi-mārga reading, the verse is a loving disclosure — Kṛṣṇa shows the lover the lover's own helplessness so that the only remaining shelter becomes Kṛṣṇa Himself."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.60"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara frames the verse as the sthitaprajña (one of steady wisdom) being impossible without indriya-saṃyama, and therefore the sādhaka-avasthā (aspirant-stage) demands mahān prayatnaḥ (great effort) precisely here. Even the vivekī (one of discernment) finds the indriyāṇi prasabham — forcibly, by sheer mass — haranty (carrying away) the manas, because they are pramāthīni: prokṣobhaka (strongly agitating) by their very constitution. The verb haranty carries the devotional resonance of apahāra (theft by the beloved) — the senses rob the mind the way an irresistible force robs a householder, and only turning that same intensity toward Bhagavān (as hari-smaraṇa, remembrance of Hari) reverses the current."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.60"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana employs a vivid upamā (analogy): as dacoits (dasyavaḥ) overwhelm both the wealthy householder and his guards simultaneously — looting in full view — so the indriyāṇi, being atibala (of excessive force), override viveka (discrimination) itself and drag the manas from the pratiṣṭhita-prajñā (stabilized wisdom-state) back into viṣaya-āviṣṭatva (object-possession). He notes that the very presence of viveka as a rakṣaka (protector) proves insufficient: the organs are sarvapramāthī (all-pervasive agitators) who can breach even the fortress of discrimination. For Madhusūdana this is not a counsel of despair but a call for Kṛṣṇa-bhakti as the only force that can disarm the dacoits from within — jñāna alone holds the line but cannot win the war; kṛṣṇa-smaraṇa (Kṛṣṇa-remembrance) eliminates the very desire that arms the indriyāṇi."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Kaunteya",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "इन्द्रियाणि",
      "role": "supporting",
      "other_verses_in_list": [
        "3.7",
        "3.40",
        "3.42",
        "5.8",
        "5.9",
        "13.5"
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    },
    {
      "list": "इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः",
      "role": "supporting",
      "other_verses_in_list": [
        "6.34"
      ]
    },
    {
      "list": "कौन्तेय",
      "role": "supporting",
      "other_verses_in_list": [
        "1.27",
        "2.14",
        "2.37",
        "3.9",
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        "5.22",
        "6.35",
        "7.8",
        "8.6",
        "8.16",
        "9.7",
        "9.10",
        "9.23",
        "9.27",
        "9.31",
        "13.1",
        "13.31",
        "14.4",
        "14.7",
        "16.20",
        "16.22",
        "18.48",
        "18.50",
        "18.60"
      ]
    },
    {
      "list": "पुरुष",
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        "1.1",
        "2.15",
        "2.16",
        "2.21",
        "7.11",
        "8.1",
        "8.4",
        "8.8",
        "8.10",
        "8.22",
        "9.3",
        "10.12",
        "10.15",
        "11.3",
        "11.18",
        "11.38",
        "13.19",
        "13.20",
        "13.21",
        "13.22",
        "13.23",
        "15.4",
        "15.16",
        "15.17",
        "15.18",
        "15.19",
        "17.3",
        "18.4"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
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      "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": [
          "yatataḥ: yat -> √yat",
          "haranti: hṛ -> √hṛ"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If even a vivekī (person of genuine discrimination) can have the manas seized by the indriyāṇi mid-effort, what does 'being wise' actually protect against — and what does it leave exposed?",
    "Rāmānuja identifies a circular dependency: ātma-darśana requires indriya-jaya, and indriya-jaya requires ātma-darśana. What is the entry-point into this circle, and does the verse itself provide one?",
    "The word pramāthīni describes not occasional lapse but constitutional agitation — a structural feature of the indriyāṇi. Does this framing change how one should design a sādhana (practice), as opposed to simply resolving to try harder?",
    "Madhva restricts the claim to the puruṣa lacking aparokṣa-jñāna. Does that mean the verse ceases to apply once direct cognition of Hari arises, or does the verse describe a permanent feature of embodied life?",
    "Vallabha and Śrīdhara each hear a call to surrender where Śaṅkara hears a call to vigilance. Can both readings be correct simultaneously, or does accepting one foreclose the other?",
    "The organ's action is described as prasabham — by force, openly, brazenly. What is the ethical significance of this openness? Is it a warning, a confession, or, in the Puṣṭi-mārga register, an invitation?",
    "Madhusūdana's analogy of dacoits bypassing both the householder and his guards suggests that adding more guards (more discipline, more viveka) has diminishing returns. What paradigm shift does this point toward?"
  ],
  "everyday_applications": {
    "advaita": "When you sit down to meditate or study and notice that your attention has wandered — again, despite prior resolve — do not treat this as a moral failure. Śaṅkara's pramāthīni diagnosis says the indriyāṇi are constitutionally agitating: the problem is architectural, not motivational. The practical consequence is to design your environment before you sit: remove the objects that arm the organs, because viveka alone is insufficient armor against organs that operate by force.",
    "viśiṣṭādvaita": "When you notice yourself stuck in the loop of 'I'll start spiritual practice once I'm less distracted' or 'I'll control the senses once I understand myself better,' Rāmānuja's mutual-dependency analysis names what you are experiencing. The exit is not more self-analysis but a deliberate act of kainkarya (service-offering) — bring the very distracted, unruly mind to Bhagavān as-is, as an offering, rather than waiting until it is presentable. Rāga (passion) does not dissolve through force; it dissolves when the object of passion is outshone.",
    "dvaita": "When you catch yourself rehearsing 'if I just try harder, I can overcome this habit,' Madhva's frame invites you to ask what that confidence is actually resting on. The verse says even sādhāraṇa-yatna (ordinary disciplined effort) by a jñānī fails against pramāthīni organs — not because effort is worthless, but because the energy source matters. Redirecting effort from 'I will conquer' to 'let Hari's direction flow through this act' is not passivity; it is the precise reorientation the verse demands.",
    "śuddhādvaita": "When a carefully maintained discipline (diet, screen-time, speech) collapses in a moment of weakness, Vallabha's reading suggests the collapse itself is data: it reveals exactly where prasāda (Kṛṣṇa's freely given grace) has not yet reached, and that no personal technique will fill the gap. The response is not shame followed by doubled effort, but a direct, childlike re-approach to Kṛṣṇa — mat-paraḥ (making Kṛṣṇa the absolute referent) — trusting that grace accomplishes what willpower structurally cannot.",
    "bhakti": "Śrīdhara's sādhaka-avasthā framing means that the aspirant phase deserves the most honest, unglamourized attention — not because liberation is far away, but because indriya-saṃyama is the daily building-material of sthitaprajñatā (steady wisdom). In practical terms: treat the moment when an impulse seizes your manas not as an interruption to your practice but as the practice itself — the very site where mahān prayatnaḥ (great effort) must be consistently applied, session after session, without expecting the indriyāṇi to cooperate.",
    "advaita-bhakti": "Madhusūdana's dacoit analogy maps well onto the experience of craving during a moment of high intellectual clarity: you understand perfectly well why you should not reach for the phone or the snack — the guard (viveka) is present and watching — and yet the 'dacoit' (indriya) takes the object anyway, in full view. His synthesis says: use the jñāna to diagnose (the guard is real but insufficient) and turn to kṛṣṇa-smaraṇa (Kṛṣṇa-remembrance) as the disarmament strategy — not because thinking about Kṛṣṇa is a trick, but because filling the mind with an object of love is the only known method of evicting an object of craving without a direct fight."
  },
  "primary_meaning": "Even a wise person who strives earnestly finds the senses so turbulent by nature that they forcibly drag the mind away."
}