{
  "verse_id": "2.64",
  "mūla": {
    "devanāgarī": "राग-द्वेष-वियुक्तैस् तु विषयान् इन्द्रियैश् चरन् | आत्म-वश्यैर् विधेयात्मा प्रसादम् अधिगच्छति",
    "iast": "rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran | ātma-vaśyair vidheyātmā prasādam adhigacchati",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 64",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "rāga",
      "lemma": "rāga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "राग"
    },
    {
      "surface_form": "dveṣa",
      "lemma": "dveṣa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "द्वेष"
    },
    {
      "surface_form": "viyuktaiḥ",
      "lemma": "vi-√yuj",
      "grammar": "instrumental neuter plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वियुक्तैः"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "viṣayān",
      "lemma": "viṣaya",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "अवर्जनीयान् चरन् उपलभमानः आत्मवश्यैः आत्मनः वश्यानि वशीभूतानि इन्द्रियाणि तैः आत्मवश्यैः विधेयात्मा इच्छातः विधेयः आत्म",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "चरन् विषयान् तिरस्कृत्य वर्तमानो विधेयात्मा विधेयमनाः प्रसादम् अधिगच्छति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विषयान्"
    },
    {
      "surface_form": "indriyaiḥ",
      "lemma": "indriya",
      "grammar": "instrumental neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रियैः"
    },
    {
      "surface_form": "caran",
      "lemma": "√car",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चरन्"
    },
    {
      "surface_form": "ātma",
      "lemma": "ātman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्म"
    },
    {
      "surface_form": "vaśyaiḥ",
      "lemma": "vaśya",
      "grammar": "instrumental neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वश्यैः"
    },
    {
      "surface_form": "vidheya",
      "lemma": "vidhā",
      "grammar": "compound gdv (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मा यस्य सः जितात्मेत्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विधेय"
    },
    {
      "surface_form": "ātmā",
      "lemma": "ātman",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मा"
    },
    {
      "surface_form": "prasādam",
      "lemma": "prasāda",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अधिगच्छति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अधिगच्छति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रसादम्"
    },
    {
      "surface_form": "adhigacchati",
      "lemma": "adhi-√gam",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। प्रसादः प्रसन्नता स्वास्थ्यम्।। प्रसादे सति किं स्यात् इत्युच्यते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। निर्मलान्तःकरणो भवति इत्यर्थः।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अधिगच्छति"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "2.65",
      "type": "next-verse continuation",
      "score": 0.9639,
      "feature_breakdown": {
        "cosine": 0.8539,
        "theme_graph": 9.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.0191,
        "stem_prefix": 2.0
      }
    },
    {
      "verse": "3.34",
      "type": "cross-chapter thematic parallel",
      "score": 0.9232,
      "feature_breakdown": {
        "cosine": 0.8694,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0692,
        "lemma_overlap": 8.0722,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "16.18",
      "type": "shared-vocabulary echo",
      "score": 0.91,
      "feature_breakdown": {
        "cosine": 0.86,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.9736,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "4.6",
      "type": "shared-vocabulary echo",
      "score": 0.8977,
      "feature_breakdown": {
        "cosine": 0.8477,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.9736,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "13.7",
      "type": "shared-vocabulary echo",
      "score": 0.8967,
      "feature_breakdown": {
        "cosine": 0.8667,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 5.9736,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "18.38",
      "type": "lemma-family resonance",
      "score": 0.8948,
      "feature_breakdown": {
        "cosine": 0.8548,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 11.5869,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "6.12",
      "type": "lemma-family resonance",
      "score": 0.894,
      "feature_breakdown": {
        "cosine": 0.854,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.0483,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "17.5",
      "type": "long-distance thematic echo",
      "score": 0.8929,
      "feature_breakdown": {
        "cosine": 0.8629,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.6071,
        "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_2.64",
        "anandgiri_2.64"
      ],
      "score": 0.5,
      "english_rendering": "The aspirant for liberation (mumukṣu) who moves through unavoidable sense-objects — sound, form, and the rest — by means of organs (indriya) that have been stripped of rāga (attraction) and dveṣa (aversion), organs now rendered subject to the Self, reaches prasāda: the inner luminosity that is the natural condition of the antaḥkaraṇa (inner organ) undisturbed by modification. Śaṅkara insists that the organs do not cease their natural movement toward objects; what changes is the absence of the twin distorting forces that ordinarily hijack their movement. The vidheyātmā — one whose antaḥkaraṇa submits willingly to the will of the discriminating Self — attains this prasāda not as a reward but as the restoration of what was always there beneath perturbation."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.64"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads this verse as the direct fruit of the prior injunction: surrender the mind to Bhagavān as the supremely auspicious support (śubhāśraya), and the indriya, burned clean of all impurity (nirdigdhāśeṣakalmaṣa) by that surrender, encounter objects of sense without the clinging and recoiling that characterize the unsubmitted will. The phrase vidheyamānāḥ — a mind made obedient — refers not to sheer self-discipline but to the submission of the citta to Īśvara; out of that submission flows a purified inner organ (nirmala-antaḥkaraṇa), which is itself the prasāda Arjuna is promised. Engagement with the world is not abandoned; it is transfigured into kainkarya, transparent service, because the organs move as extensions of Bhagavān's own will rather than as captives of personal rāga-dveṣa."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.64",
        "jayatirtha_2.64"
      ],
      "score": 0.5,
      "english_rendering": "Madhva frames the verse as announcing the fruit of indriya-jaya (conquest of the senses) in the following two ślokas: the one whose ātmā is vidheyā — in whom the soul remains under governance even while experiencing objects — is the jitātmā, the self-mastered devotee of Hari. The prose is characteristically terse: experiencing (anubhavan) objects is not the problem; the problem is the soul's subordination to rāga and dveṣa rather than to Hari alone. Prasāda here means manah-prasāda, the tranquility of mind that follows when the jīva, eternally distinct from Brahman, has correctly ordered its dependence — not on sense-pulls, but on the Lord who alone sustains it."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.64"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads 2.64–2.65 together as a two-verse answer to the objection that sense-organs, by nature turned toward objects, cannot be controlled and therefore the sthitaprajña's steadiness is impossible. The answer is that one who is vaśyātmā — whose self has been given over to Kṛṣṇa — enjoys (upabhuñjāna) objects through indriya freed from rāga-dveṣa and yet attains prasānti, the deep peace that is Kṛṣṇa's own śānti flowing into the surrendered heart. In Puṣṭi-mārga the conquest of the senses is not an act of renunciation but of reception: Kṛṣṇa's prasāda — his grace-gift — is precisely what makes the vaśyātmā capable of moving through the world of objects as a transparent participant in his līlā rather than a prisoner of personal craving."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.64"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara, answering the doubt whether senses that are naturally object-inclined can ever be overcome, states that the practitioner who moves through objects with indriya that are rāga-dveṣa-rahita (free from attraction-repulsion) and vigata-darpa (without arrogance), attains prasāda — śānti, tranquility — even while engaging (bhuñjāna) with the world. He unpacks vidheyātmā as one whose manas is vaśavartī, self-obedient, and notes that this verse answers the fourth question — how does the sthitaprajña move, how does he eat? — by pointing to svādhīna indriya, organs that serve the practitioner rather than rule him. The devotional inflection lies in that vaśatā: the organs are not suppressed but redirected, their energy purified by the bhakta's prior orientation of the heart."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.64"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana draws a pointed contrast with the preceding verse: one whose mind is unsettled (asamāhita-cetāḥ) loses the fruits of all spiritual effort even when he forcibly restrains external organs, because a mind stained by rāga-dveṣa continues to dwell on objects inwardly. The vidheyātmā, by contrast, has made the antaḥkaraṇa vaśīkṛta — brought the inner organ under sovereignty — so that the indriya moving toward unavoidable (avarjanīya) sense-objects are mano-dhīna (mind-dependent) and therefore rāga-dveṣa-free. The prasāda he gains is cittasya svacchatā, the transparency of consciousness, which Madhusūdana explicitly identifies as paramātma-sākṣātkāra-yogyatā — fitness for direct realization of the Supreme Self. This is his characteristic synthesis: the preparatory discipline of Advaita jñāna-mārga culminates in the readiness for Kṛṣṇa-darśana."
    }
  },
  "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": "आत्मवश्यैः",
      "role": "supporting",
      "other_verses_in_list": [
        "2.65"
      ]
    },
    {
      "list": "गच्छति",
      "role": "supporting",
      "other_verses_in_list": [
        "2.71",
        "3.18",
        "4.39",
        "5.6",
        "5.24",
        "6.15",
        "6.37",
        "6.40",
        "9.31",
        "14.19",
        "18.36",
        "18.49"
      ]
    },
    {
      "list": "द्वेष",
      "role": "supporting",
      "other_verses_in_list": [
        "2.57",
        "3.34",
        "3.36",
        "5.3",
        "6.9",
        "7.27",
        "9.29",
        "12.13",
        "12.17",
        "13.6",
        "14.22",
        "18.10",
        "18.23",
        "18.51"
      ]
    },
    {
      "list": "प्रसादमधिगच्छति",
      "role": "supporting",
      "other_verses_in_list": [
        "2.65"
      ]
    },
    {
      "list": "युक्त",
      "role": "supporting",
      "other_verses_in_list": [
        "1.14",
        "2.28",
        "2.39",
        "2.50",
        "2.51",
        "2.61",
        "2.66",
        "3.26",
        "3.36",
        "4.18",
        "5.6",
        "5.7",
        "5.8",
        "5.12",
        "5.21",
        "5.23",
        "5.26",
        "6.8",
        "6.14",
        "6.17",
        "6.18",
        "6.29",
        "6.47",
        "7.17",
        "7.18",
        "7.22",
        "7.30",
        "8.8",
        "8.10",
        "8.14",
        "8.27",
        "9.14",
        "9.22",
        "9.28",
        "9.34",
        "10.10",
        "12.1",
        "12.2",
        "15.14",
        "17.5",
        "17.17",
        "18.28",
        "18.51"
      ]
    },
    {
      "list": "विधेयात्मा",
      "role": "supporting",
      "other_verses_in_list": [
        "2.65"
      ]
    }
  ],
  "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": [
          "adhigacchati: adhigam -> adhi-√gam"
        ]
      },
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "viyuktaiḥ: viyuj -> vi-√yuj",
          "caran: car -> √car"
        ]
      }
    ]
  },
  "so_what_questions": [
    "What exactly is the causal structure here — does absence of rāga-dveṣa produce prasāda, or does surrender to the Self produce both the freed indriya and the prasāda simultaneously?",
    "Śaṅkara says objects are 'unavoidable' (avarjanīya) — what does this concession imply about the Advaita position on renunciation versus engagement?",
    "All six schools preserve the phrase vidheyātmā yet read it through radically different agents of obedience — the Self, Bhagavān, Hari, Kṛṣṇa, the manas — does the verse itself determine which reading is correct, or is this purely a school-projection?",
    "Madhva's gloss collapses to a single phrase (jitātmā) while Madhusūdana expands to eight verses of commentary — what does that density differential reveal about each school's theology of this verse?",
    "If prasāda is 'restored' rather than 'achieved' (Śaṅkara's framing), what implication does that have for the nature of spiritual effort — are we uncovering or constructing?",
    "Vallabha's reading implies enjoyment (upabhoga) is not opposed to śānti — how does this square with Śaṅkara's insistence that desire-driven engagement invariably disturbs the citta?",
    "The verse describes a practitioner who is both charan (moving through objects) and vidheyātmā (self-governed) — what does the simultaneity of these conditions say about the Gītā's vision of action in the world?"
  ],
  "everyday_applications": {
    "advaita": "When you sit with a colleague whose work consistently irritates you, notice whether your indriya (sensory and cognitive apparatus) is being driven by dveṣa — the background aversion — or whether you can receive their words with the same quality of attention you would give a neutral report. The Advaita practice here is not to suppress the irritation but to identify the witness-awareness (sākṣī) that precedes the reactive coloring. Each time you catch the rāga-dveṣa pattern before it commandeers attention, you restore a small increment of prasāda — that baseline clarity Śaṅkara describes as the antaḥkaraṇa's natural condition.",
    "viśiṣṭādvaita": "Before a difficult conversation — a performance review, a negotiation, a conflict — take one minute to mentally place the outcome in Bhagavān's hands as śubhāśraya, auspicious ground. Rāmānuja's reading suggests that this prior act of surrender is not passive withdrawal but the mechanism by which the antaḥkaraṇa becomes nirmala, purified enough to hear what is actually being said rather than what rāga-dveṣa predicts will be said. The practical test is whether you leave the conversation more concerned with what was genuinely communicated than with whether you won.",
    "dvaita": "Madhva's jitātmā is a practitioner who can go to the market, attend a feast, or scroll through a feed while experiencing those objects — and remain governed. The Dvaita application is daily examination: at the end of each activity, ask whether the ātmā was directing the encounter (offering it as dependent action toward Hari) or whether rāga-dveṣa was directing the ātmā. The distinction is not what you consumed but who was in charge. Manah-prasāda — the mind's settledness — is the indicator: it persists when Hari is the locus, dissolves when personal craving is.",
    "śuddhādvaita": "In Puṣṭi-mārga, the rāga-dveṣa-free encounter with objects is understood as Kṛṣṇa enjoying his own world through you. The everyday application is to treat each sensory encounter — a meal, a piece of music, a walk — as something you are receiving on his behalf rather than consuming for yourself. Vallabha's vaśyātmā does not control the senses by force; she relaxes into the recognition that this very moment is his prasāda-gift, and that recognition is what dissolves the grasping quality of rāga before it forms. The evidence that the practice is working is śānti — not blankness, but a warmth beneath engagement.",
    "bhakti": "Śrīdhara's answer to 'how does the bhakta move through the world?' is: with svādhīna indriya, organs that belong to the practitioner rather than to craving or aversion. In daily life, this translates to noticing the difference between choosing to engage with something and being pulled into it. The rāga-dveṣa test is simple: if you could walk past it without a second thought, you are free to engage; if the engagement is accompanied by a subtle compulsion or a subtle recoil, the organ is not yet svādhīna. Returning the organ to svādhīnatā — not by force but by the bhakta's steady practice of prasāda-acknowledgment — is the daily work.",
    "advaita-bhakti": "Madhusūdana's highest application of this verse is what he calls cittasya svacchatā — the transparency of mind that makes paramātma-sākṣātkāra possible. In practice: the aim of each day's discipline is not to feel good or to avoid feeling bad, but to keep the inner lens clear enough that the Self can be seen through it. This means catching the moments when rāga or dveṣa begins to coat the lens — a preference hardening into attachment, a discomfort hardening into aversion — and gently returning the indriya to the state of mano-dhīnatā, mind-governedness, before the coating thickens. Madhusūdana's synthesis adds the Kṛṣṇa-bhakta's tool: the name or form of Kṛṣṇa as the fastest solvent of lens-coating, dissolving rāga-dveṣa not by suppression but by filling the citta with a superior object."
  },
  "primary_meaning": "Moving through unavoidable sense-objects with organs freed from attraction and repulsion, and with the self held obedient to its own deeper will, a person reaches inner clarity."
}