{
  "verse_id": "2.68",
  "mūla": {
    "devanāgarī": "तस्माद् यस्य महाबाहो निगृहीतानि सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस् तस्य प्रज्ञा प्रतिष्ठिता",
    "iast": "tasmād yasya mahābāho nigṛhītāni sarvaśaḥ | indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 68",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "tasmāt",
      "lemma": "tasmāt",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तस्मात्"
    },
    {
      "surface_form": "yasya",
      "lemma": "yad",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यतेः हे महाबाहो निगृहीतानि सर्वशः सर्वप्रकारैः मानसादिभेदैः इन्द्रियाणि इन्द्रियार्थेभ्यः शब्दादिभ्यः तस्य प्रज्ञा प्रत",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इन्द्रियाणि इन्द्रियार्थेभ्यः सर्वशो निगृहीतानि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यस्य"
    },
    {
      "surface_form": "mahā",
      "lemma": "mahat",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "महा"
    },
    {
      "surface_form": "bāho",
      "lemma": "bāhu",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बाहो"
    },
    {
      "surface_form": "nigṛhītāni",
      "lemma": "ni-√grah",
      "grammar": "nominative neuter plural participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वशः सर्वप्रकारैः मानसादिभेदैः इन्द्रियाणि इन्द्रियार्थेभ्यः शब्दादिभ्यः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तस्य एव आत्मनि प्रज्ञा प्रतिष्ठिता भवति। एवं नियतेन्द्रियस्य प्रसन्नमनसः सिद्धिम् आह",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "तस्य प्रज्ञा प्रतिष्ठिताऽवसेया",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "निगृहीतानि"
    },
    {
      "surface_form": "sarvaśas",
      "lemma": "sarvaśas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्वशस्"
    },
    {
      "surface_form": "indriyāṇi",
      "lemma": "indriya",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रियाणि"
    },
    {
      "surface_form": "indriya",
      "lemma": "indriya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रिय"
    },
    {
      "surface_form": "arthebhyaḥ",
      "lemma": "artha",
      "grammar": "ablative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्थेभ्यः"
    },
    {
      "surface_form": "tasya",
      "lemma": "tad",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रज्ञा प्रतिष्ठिता",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "एव आत्मनि प्रज्ञा प्रतिष्ठिता भवति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "प्रज्ञा प्रतिष्ठिताऽवसेया",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "प्रज्ञा प्रतिष्ठिता ज्ञातव्येत्यर्थः",
          "school": "bhakti",
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तस्य"
    },
    {
      "surface_form": "prajñā",
      "lemma": "prajñā",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रतिष्ठिता",
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        },
        {
          "sense": "प्रतिष्ठिता भवति",
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          "witnesses": [
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        },
        {
          "sense": "प्रतिष्ठिताऽवसेया",
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          ]
        },
        {
          "sense": "प्रतिष्ठिता ज्ञातव्येत्यर्थः",
          "school": "bhakti",
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        }
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      "surface_devanagari": "प्रज्ञा"
    },
    {
      "surface_form": "pratiṣṭhitā",
      "lemma": "prati-√ṣṭhā",
      "grammar": "nominative feminine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "।। योऽयं लौकिको वैदिकश्च व्यवहारः स उत्पन्नविवेकज्ञानस्य स्थितप्रज्ञस्य अविद्याकार्यत्वात् अविद्यानिवृत्तौ निवर्तते अविद",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "भवति। एवं नियतेन्द्रियस्य प्रसन्नमनसः सिद्धिम् आह",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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        },
        {
          "sense": "भवतीत्यर्थः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रतिष्ठिता"
    }
  ],
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      "verse": "2.61",
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_2.68",
        "anandgiri_2.68"
      ],
      "score": 0.5,
      "english_rendering": "Because the flaw of the senses running outward toward their objects has been established, therefore the one who is a renunciant (yati) — whose senses are restrained in all their modes, including the mental (mānasādi-bheda), from the objects of hearing and other forms (śabdādi) — in that one alone is wisdom (prajñā) established. All worldly and Vedic transaction (laukika-vaidika-vyavahāra), being the product of avidyā (ignorance), ceases for the one in whom discriminative knowledge (viveka-jñāna) has arisen; and since vidyā is opposed to avidyā, when knowledge arises, ignorance and its effects are entirely dissolved. The verse is thus a summation: stabilized wisdom (sthita-prajñā) is inseparable from the complete retraction of the senses, because all outward movement is the movement of avidyā itself.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.68"
      ],
      "score": 0.5,
      "english_rendering": "Therefore — because the mind has been fixed on Me, the supremely auspicious refuge (śubhāśraya) — in the one whose senses are entirely withdrawn from their objects, wisdom (prajñā) becomes established in the ātman. The withdrawal described here is not dry suppression but a natural consequence of the mind's resting in Bhagavān: when the locus of consciousness is the Lord Himself, sense-objects simply lose their traction. The verse then points toward the next declaration of the fruit (siddhi) awaiting the one whose senses are thus regulated (niyata-indriya) and whose mind is serene (prasanna-manas).",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.68",
        "jayatirtha_2.68"
      ],
      "score": 0.5,
      "english_rendering": "Madhva draws the summation (nigamana) with precision: it is only the one whose senses are restrained in every mode (sarvātmanā nigṛhīta-indriya) who can be called a true jñānī (knower). The verse is a conclusion (nigamayati), not a prescription — it defines what the knower already is, not what the aspirant must achieve through his own will. In Dvaita's grammar, even this restraint is Hari's gift: the jīva (individual soul), eternally distinct from Brahman, does not self-originate wisdom; the establishment of prajñā is Viṣṇu's act of grace operating through the instrument of the purified senses.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.68"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the address 'mahābāho' (O mighty-armed one) as a direct injunction veiled in praise: you who are endowed with the power of action (kriyā-śakti), you have the capacity — implied by those very arms — to perform this restraint of the senses from their objects. The verse completes (upasaṃharati) what has been said: for the one whose senses are entirely withdrawn from the viṣayas (objects), wisdom is established and known (avaseya). Puṣṭi-mārga hears in this not austerity but redirected energy — the same śakti that defeats outer enemies is now invited to overwhelm the indriya-śatrus (enemies that are the senses), all in Kṛṣṇa's own playful economy (līlā-prasāda).",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.68"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara closes the section: the quality of indriya-saṃyama (sense-restraint) both as the sādhana (means) and as the lakṣaṇa (mark) of sthita-prajñā has now been stated; here it is summed up (upasaṃharati). For the one whose senses are restrained in every mode, wisdom is established — this is what must be understood (jñātavya). The vocative 'mahābāho' signals, for Śrīdhara, that the capacity Arjuna has for subduing external enemies is precisely the capacity he has for restraining the indriya-śatrus: the same heroic disposition turned inward makes wisdom possible.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.68"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana notes that 'sarvataḥ' means all the senses together with the mind (sa-manaska) — the inner instrument is included, not merely the outer sense-doors. The address 'mahābāho' carries the same double force Śrīdhara noted: you who can ward off all outer enemies are capable of warding off the enemy that is the senses (indriya-śatru). The verse applies equally to the siddha (one already accomplished) and to the sādhaka (aspirant): for the former, prajñā established is the description of what is already true; for the latter, indriya-saṃyama is the direct means (sādhana) to that very prajñā — and beneath both levels runs the bhakti current, because Kṛṣṇa's direct address is itself the grace that makes the withdrawal possible.",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Mahābāho",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
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      "list": "तस्मात्",
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        "8.27",
        "11.33",
        "11.44"
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    },
    {
      "list": "तस्य प्रज्ञा प्रतिष्ठिता",
      "role": "supporting",
      "other_verses_in_list": [
        "2.55",
        "2.57",
        "2.58",
        "2.61"
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      "list": "महाबाहो",
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        "18.1",
        "18.13"
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    {
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      "other_verses_in_list": [
        "1.18",
        "2.58",
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        "3.27",
        "4.11",
        "10.2",
        "13.29"
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    "substrate_version": "v2.6-frozen",
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    "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": [
          "nigṛhītāni: nigrah -> ni-√grah",
          "pratiṣṭhitā: pratiṣṭhā -> prati-√ṣṭhā"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If prajñā (wisdom) is established only when the senses are withdrawn 'in all their modes' (sarvataḥ, including the mental), does this verse imply that even correct intellectual understanding counts as unstable wisdom until the inner sense-organ (antaḥkaraṇa) is also stilled?",
    "Śaṅkara grounds the verse in the dissolution of avidyā: does this mean sense-withdrawal is a consequence of knowledge rather than a cause — and if so, how should the practitioner sequence their sādhana?",
    "Rāmānuja reads the withdrawal as flowing from the mind fixed on the 'supremely auspicious refuge' (śubhāśraya): what is the doctrinal stake in locating the cause of restraint in the object of devotion rather than in the will of the practitioner?",
    "Madhva's nigamana (summation) frames the verse as description, not prescription — only the already-restrained person is the jñānī. Does this resolve or intensify the tension between self-effort and divine grace in a Dvaita framework?",
    "Vallabha reads 'mahābāho' as a hidden injunction to Arjuna to apply his heroic power inwardly. What does it mean for a tradition to find imperative force inside an address that on the surface is simply an epithet?",
    "Both Śrīdhara and Madhusūdana note that the same inner capacity that defeats external enemies makes indriya-nigraha (sense-restraint) possible. Is this a psychological claim about transfer of capacity, or a structural claim about the nature of the human will?",
    "Madhusūdana distinguishes the verse's application to the siddha and the sādhaka simultaneously. What does it reveal about the Gītā's compositional strategy that a single verse can function as both diagnosis and prescription depending on who is reading it?"
  ],
  "everyday_applications": {
    "advaita": "When a decision is emotionally charged — a conflict with a colleague, a desire for recognition — notice whether you are responding from the accumulated reaction-pattern (the avidyā-built persona) or from a moment of genuine stillness. Śaṅkara's point is structural: every habitual outward lunge of attention is the movement of ignorance, and the one who has even temporarily reversed that movement acts with a clarity that the reactive person simply cannot access. Begin with one daily period of deliberate sense-withdrawal (pratyāhāra-abhyāsa) and observe whether decisions made immediately after are qualitatively different from those made in the middle of stimulus-saturation.",
    "viśiṣṭādvaita": "Rāmānuja's reading suggests that the most practical route to sense-restraint is not willpower but the re-orientation of attention: fix the mind on something genuinely worthy — a form of the Lord, an act of kainkarya (loving service), a quality of beauty that evokes the auspicious — and objects that previously pulled will lose their grip without a fight. In everyday terms this means building an anchor-practice (a brief dedicated invocation or offering before high-distraction activities) so that the senses encounter the day already oriented, rather than trying to rein them in after they have scattered.",
    "dvaita": "Madhva's emphasis on Hari's agency as the real cause of restraint has a practical corollary: the aspirant's task is less to generate willpower than to remove the obstacles that block the Lord's action. This means honest self-audit — identifying the specific sense-attachments that recur, confessing them in prayer or japa, and waiting with patient expectation rather than forcing suppression. The quietness that results will feel less like achievement and more like relief, which Dvaita reads as the correct phenomenology: the jīva is released, not the jīva releasing.",
    "śuddhādvaita": "Vallabha's reading of 'mahābāho' as hidden injunction invites a reframing of personal strength: the same decisiveness and energy you deploy in professional or competitive arenas can be deliberately turned toward the inner arena. This is not suppression but re-channeling — every moment of successful sense-mastery is understood as Kṛṣṇa's own prasāda (gift) flowing through your existing capacities. Concretely, identify one domain where you already exercise strong self-command (diet, speech, time) and treat it as a model for extending the same quality into domains where restraint currently collapses.",
    "bhakti": "Śrīdhara's structural point — that the verse simultaneously describes the sthita-prajña (mark) and prescribes the sādhana (means) — suggests a diagnostic practice: at the end of each day, review whether prajñā felt stable or destabilized, and trace the correlation backward to moments of sense-capture. The vocative 'mahābāho' is Śrīdhara's reminder that the capacity is already yours; the question is not whether you can do it but whether the heroic disposition has been consciously redirected. Even one incident per day of voluntary withdrawal from a habitual stimulus counts as the sādhana the verse describes.",
    "advaita-bhakti": "Madhusūdana's inclusion of the mind (sa-manaska) in 'sarvataḥ' makes this practically demanding: it is not enough to sit still while the internal dialogue runs at full speed. The synthesis school's answer is that Kṛṣṇa's direct address — the fact that he is speaking to Arjuna, not delivering a treatise — is itself a device of grace that draws the inner organ toward the speaker. In practice, this means entering periods of sense-restraint not as solo effort but as conversation: direct the attempt toward Kṛṣṇa explicitly, treating the withdrawal as a response to his address rather than a self-generated discipline, and note whether the quality of stillness that results carries a devotional warmth that purely technical practice does not."
  },
  "primary_meaning": "The one whose senses are fully drawn back from their objects, on all sides and without exception, has wisdom that stands firm."
}