{
  "verse_id": "2.67",
  "mūla": {
    "devanāgarī": "इन्द्रियाणां हि चरतां यन् मनो ऽनुविधीयते | तद् अस्य हरति प्रज्ञां वायुर् नावम् इवाम्भसि",
    "iast": "indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate | tad asya harati prajñāṃ vāyur nāvam ivāmbhasi",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 67",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "indriyāṇām",
      "lemma": "indriya",
      "grammar": "genitive neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रियाणाम्"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "caratām",
      "lemma": "√car",
      "grammar": "genitive neuter plural present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चरताम्"
    },
    {
      "surface_form": "yat",
      "lemma": "yat",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्"
    },
    {
      "surface_form": "manaḥ",
      "lemma": "manas",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनः"
    },
    {
      "surface_form": "anuvidhīyate",
      "lemma": "anu-√vidhā",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनुविधीयते"
    },
    {
      "surface_form": "tat",
      "lemma": "tad",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्"
    },
    {
      "surface_form": "asya",
      "lemma": "idam",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यतेः हरति प्रज्ञाम् आत्मानात्मविवेकजां नाशयति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "विविक्तात्मप्रवणां प्रज्ञां हरति विषेयप्रवणतां करोति इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अस्य"
    },
    {
      "surface_form": "harati",
      "lemma": "√hṛ",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्रज्ञाम् आत्मानात्मविवेकजां नाशयति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "विषेयप्रवणतां करोति इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। तत्र दृष्टान्तः वायुर्नावमिवाम्भसीति।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "विषयविक्षिप्तां करोति किमुत वक्तव्यं बहूनि प्रज्ञां हरन्तीति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "तदा सर्वाणि हरन्तीति किमु वक्तव्यमित्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "हरति"
    },
    {
      "surface_form": "prajñām",
      "lemma": "prajñā",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रज्ञाम्"
    },
    {
      "surface_form": "vāyuḥ",
      "lemma": "vāyu",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वायुः"
    },
    {
      "surface_form": "nāvam",
      "lemma": "nau",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नावम्"
    },
    {
      "surface_form": "iva",
      "lemma": "iva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इव"
    },
    {
      "surface_form": "ambhasi",
      "lemma": "ambhas",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अम्भसि"
    }
  ],
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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_2.67",
        "anandgiri_2.67"
      ],
      "score": 0.5,
      "english_rendering": "When the indriyāṇi (sense-organs) range freely among their respective objects, the manas (mind) that follows them in their wake becomes agitated by the play of sense-objects; that agitated manas, says Śaṅkara, destroys the ātmānātma-viveka-jā (discrimination-born from discernment between Self and non-Self) that is the sole fruit of jñāna-mārga. Just as wind on water forces a vessel off its intended course and onto an unmārga (wrong path), so the manas hijacked by the indriyāṇi tears the sādhaka away from the ātma-viṣayā prajñā (wisdom directed toward the Self) and renders it viṣaya-viṣayā (directed toward objects). The verse thus grounds the preceding teaching that the ayukta (one not unified in yoga) has neither buddhi nor bhāvanā: without restraint of the indriyāṇi, no viveka-ja prajñā can survive."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.67"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads this verse as identifying the root mechanism of spiritual degradation in the aspirant who has not yet established himself in kainkarya (service-oriented action) to Bhagavān: when the puruṣa (person) actively follows — anuvidhīyate (causes the manas to go along with) — the indriyāṇi that are already moving among objects, the manas is turned from its vivikatātma-pravaṇā prajñā (wisdom inclined toward the pure Self) toward viṣaya-pravaṇatā (inclination toward objects). The simile of the pratikūla vāyu (adverse wind) seizing a boat being steered through water is precise for Rāmānuja: the wind does not merely nudge but prasahya harati (carries off by force), showing that sense-driven manas is not a gentle distraction but a violent displacement from Bhagavān-directed attention. The cure, implicit here and explicit later, is to redirect that same manas toward Nārāyaṇa as the antarātman (inner Self of all), converting viṣaya-pravaṇatā into bhakti."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.67",
        "jayatirtha_2.67"
      ],
      "score": 0.5,
      "english_rendering": "Madhva frames this verse around the question of how an ayukta (one not properly yoked to Hari) fails to generate bhāvanā (contemplative attainment): the indriyāṇi, moving in their objects, cause the manas to be anuvidhīyate — made to conform, or as Madhva implies, made to be enacted by Īśvara's own ordering of buddhi-jñāna in sequential dependence. The prajñā that is destroyed is jñāna proper — even jñāna about to arise (utpatsyat api) is forestalled, and even jñāna already arisen (utpannasya api) is overpowered (abhibhava). For Madhva the point is sharp: the jīva's inherent dependence on Hari means that prajñā is never autonomously held; when the indriyāṇi are not surrendered to Hari's direction, the manas operates in disorder and the dependent jñāna-flow is interrupted at its very source."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.67"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha isolates the hetu (cause) contained in this verse: among all the indriyāṇi ranging in objects, it is the manas that is kartṛ prabalam ekam (the one predominant agent) — the single powerful doer — and whatever follows that one manas in its movement is what steals prajñā. In the Puṣṭi reading, this is not merely a psychological description but a disclosure of Kṛṣṇa's sovereignty: the manas that chases viṣayāḥ (objects) has been diverted from the ultimate viṣaya (object), which is Kṛṣṇa's own svarūpa (essential form) received as prasāda. The dṛṣṭānta (illustrative example) — vāyur nāvam ivāmbhasi — renders graphically what happens when a jīva attempts to navigate samsāra without the wind of Kṛṣṇa's anugraha (grace): any other wind carries the vessel everywhere except toward Him."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.67"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara clarifies the causal mechanism with characteristic precision: among the indriyāṇi that are avaśīkṛtāni (unmastered, ungoverned) and freely roaming in viṣayāḥ, even a single indriya that the manas anuvidhīyate — follows after and joins — is sufficient to make that one indriya carry away the prajñā of the manas and of the person, dispersing it among viṣayāḥ. The rhetorical intensification is explicit: kim uta vaktavyam bahūni prajñāṃ haranti — how much more, then, when many indriyāṇi do so together. The simile of the pramatta (heedless) helmsman whose vessel is spun in every direction by wind on open water captures the progressive disorientation: each unguarded indriya is an opening through which the whole ship of the antaḥkaraṇa (inner instrument) can be seized and turned."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.67"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana weaves jñāna-analysis with devotional application: even a single indriya, when the manas follows it (anuvidhīyate — is impelled, set in motion), removes from this sādhaka (practitioner) his ātma-viṣayā śāstrīyā prajñā (Self-directed, scripture-grounded wisdom) — and this because the manas is then tad-viṣaya-āviṣṭa (possessed by that object). The grammatical note is characteristic of Madhusūdana's precision: the anuvidhīyate is a karmakartari (reflexive-like) construction, suggesting the manas is both agent and object of the motion. Crucially, he extends the simile: just as the wind can only drag a boat on water and not on land (ambhasi eva vāyor naukā-haraṇa-sāmarthyam), so the indriyāṇi can only plunder prajñā when the manas is in the fluid state of cāñcalya (restlessness) — the practitioner who has stabilized the manas in Kṛṣṇa-bhakti is, by that very stability, on solid ground."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
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      "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": [
          "caratām: car -> √car",
          "anuvidhīyate: anuvidhā -> anu-√vidhā",
          "harati: hṛ -> √hṛ"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If even a single indriya followed by the manas is sufficient to destroy prajñā, what does this imply about the cumulative condition of a person who habitually indulges several indriyāṇi simultaneously — is there a threshold below which recovery of viveka becomes practically impossible without external grace?",
    "Śaṅkara specifies that the prajñā being destroyed is ātmānātma-viveka-jā — born of discriminative wisdom — whereas Madhva says it is jñāna that has not yet even arisen. Do these two positions have different practical implications for how early in the path sense-discipline must be established?",
    "The boat simile uses vāyur (wind on water) rather than a current or a wave: wind is invisible, intermittent, and can shift direction. What does this precise choice of image imply about the phenomenology of sense-distraction — is it sudden or gradual, predictable or arbitrary?",
    "Madhusūdana distinguishes between manas in cāñcalya (fluid, water-like state) and manas in sthairya (solidity, land-like state). Is this distinction between fluid and solid a reversible one — and what practices does the tradition prescribe for transitioning between the two?",
    "Rāmānuja uses the word prasahya (by force) to describe how the wind carries off the boat. Does this imply that the aspirant who has begun vivikatātma-pravaṇā (inclination toward the pure Self) can be forcibly displaced from that orientation, or is there a point of stability at which the viṣaya-pull loses its power?",
    "Vallabha identifies the manas as the one predominant kartṛ (agent) among the indriyāṇi. If the manas is the primary mover, what does this say about where bhakti-practice should focus its energy — on restraining each individual indriya, or on redirecting the manas itself toward Kṛṣṇa as the highest viṣaya?",
    "The verse is positioned as the causal ground for the ayukta's lack of buddhi stated in 2.66. All six commentators read it as completing an argument. What does this structural position reveal about the Gītā's own pedagogical logic — does it proceed from prescription to mechanism, or from mechanism to prescription, and why does the sequence matter?"
  ],
  "everyday_applications": {
    "advaita": "Before a high-stakes meeting, negotiation, or conversation, pause and note which indriya is already engaged — is the mind following a sound in the hallway, a notification, an anxiety about the outcome? The Śaṅkara reading names this the moment of viveka-destruction: not the distraction itself but the manas choosing to anuvidhīyate (follow after) it. Train the practice of catching that choice-point and returning the manas to the ātma-viṣayā orientation — even ten seconds of deliberate re-centering re-establishes the substrate on which clear discernment can function.",
    "viśiṣṭādvaita": "When you notice that the manas has been seized — you opened one browser tab and are now on your fifth, or you picked up the phone for a message and are now deep in a feed — recognize this as the moment Rāmānuja describes: the pratikūla vāyu (adverse wind) has already acted with prasahya (force). The Viśiṣṭādvaita application is not self-criticism but re-dedication: redirect the same manas that was pursuing viṣayāḥ toward a brief act of kainkarya — offer the next task, however mundane, explicitly to Bhagavān, converting the drift into service. This converts the anuvidhīyate from a movement toward objects into a movement toward Nārāyaṇa.",
    "dvaita": "Madhva's reading that even utpannā (already arisen) jñāna can be overpowered is a warning against spiritual complacency: prior insight, prior clarity, prior resolution do not immunize you from the next wave of sense-pull. The everyday application is regular surrender-checkpoints — at morning, midday, and evening, explicitly acknowledge dependence on Hari for the maintenance of whatever clarity has been given, rather than treating yesterday's insight as banked capital. The jīva's prajñā is not self-sustaining; it requires continuous re-alignment with its source.",
    "śuddhādvaita": "Vallabha's identification of the manas as the kartṛ prabalam ekam (one predominant agent) points to a single daily practice: before the day begins, offer the manas itself to Kṛṣṇa — not a list of tasks, not a plan, but the manas as an instrument placed in His hands as prasāda returned to its source. When the manas later chases a viṣaya, the recollection is not 'I must control this' but 'this manas belongs to Kṛṣṇa — what is it doing outside His service?' That reframe is the Puṣṭi-mārga correction, gentle and immediate.",
    "bhakti": "Śrīdhara's image of the pramatta (heedless) helmsman is the operative warning: the problem is not wind or waves but the helmsman's own heedlessness — avashīkṛtatva (failure to master the indriyāṇi). In practical terms, this means identifying the one indriya that is currently avaśīkṛta (ungoverned) in your life — not all of them at once, but the single weakest link Śrīdhara points to — and applying one specific bhakti-practice (nāma-japa, sevā, or kīrtana) precisely to that point of leakage, rather than a general diffuse effort that leaves the vulnerability untouched.",
    "advaita-bhakti": "Madhusūdana's distinction between manas in cāñcalya (water-like fluidity) and manas in sthairya (land-like stability) maps directly onto the difference between a reactive day and a grounded one. The practical application is to identify what puts the manas on solid ground for you personally — a short dhyāna (meditation), a few verses of bhakti-poetry, a physical grounding gesture — and install it as the first act of the day, before the indriyāṇi engage with their objects. Once the manas is on land, the wind of viṣayāḥ still blows but cannot drag the vessel; the sādhaka remains mobile and functional precisely because the foundation is stable."
  },
  "primary_meaning": "When the mind chases after even one sense roaming among its objects, it carries your wisdom away, as wind sweeps a boat across water."
}