{
  "verse_id": "2.70",
  "mūla": {
    "devanāgarī": "आपूर्यमाणम् अचल-प्रतिष्ठं समुद्रम् आपः प्रविशन्ति यद्वत् | तद्वत् कामा यं प्रविशन्ति सर्वे स शान्तिम् आप्नोति न काम-कामी",
    "iast": "āpūryamāṇam acala-pratiṣṭhaṃ samudram āpaḥ praviśanti yadvat | tadvat kāmā yaṃ praviśanti sarve sa śāntim āpnoti na kāma-kāmī",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 70",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "āpūryamāṇam",
      "lemma": "√āp￞",
      "grammar": "accusative masculine singular present participle pass verb",
      "senses_attested_in_panel": [
        {
          "sense": "अद्भिः अचलप्रतिष्ठम् अचलतया प्रतिष्ठा अवस्थितिः यस्य तम् अचलप्रतिष्ठं समुद्रम् आपः सर्वतो गताः प्रविशन्ति स्वात्मस्थमवि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "एकरूपं समुद्रं नादेया आपः प्रविशन्ति आसाम् अपां प्रवेशे",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आपूर्यमाणम्"
    },
    {
      "surface_form": "acala",
      "lemma": "acala",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अचल"
    },
    {
      "surface_form": "pratiṣṭham",
      "lemma": "pra-√sthā",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रतिष्ठम्"
    },
    {
      "surface_form": "samudram",
      "lemma": "samudra",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आपः सर्वतो गताः प्रविशन्ति स्वात्मस्थमविक्रियमेव सन्तं यद्वत् तद्वत् कामाः विषयसंनिधावपि सर्वतः इच्छाविशेषाः यं पुरुषम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "समुद्रम्"
    },
    {
      "surface_form": "āpaḥ",
      "lemma": "ap",
      "grammar": "nominative feminine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आपः"
    },
    {
      "surface_form": "praviśanti",
      "lemma": "pra-√viś",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "स्वात्मस्थमविक्रियमेव सन्तं यद्वत् तद्वत् कामाः विषयसंनिधावपि सर्वतः इच्छाविशेषाः यं पुरुषम् समुद्रमिव आपः अविकुर्वन्तः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आसाम् अपां प्रवेशे",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति सङ्क्षेपेणोक्तं तद्विवृणोति य इति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "। तथा कामा विषया यं मुनिमन्तर्दृष्टिं भोगैरविक्रियमाणमेव प्रारब्धकर्मभिराक्षिप्ताः सन्तः प्रविशन्ति स शान्तिं कैवल्यं प्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। कीदृशम्। अचलप्रतिष्ठमनतिक्रान्तमर्यादं अचलानां मैनाकादीनां प्रतिष्ठा यस्मिन्निति वा गाम्भीर्यातिशय उक्तः। यद्वद्येन प्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रविशन्ति"
    },
    {
      "surface_form": "yadvat",
      "lemma": "yadvat",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "तद्वत् कामाः विषयसंनिधावपि सर्वतः इच्छाविशेषाः यं पुरुषम् समुद्रमिव आपः अविकुर्वन्तः प्रविशन्ति सर्वे आत्मन्येव प्रलीयन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यद्वत्"
    },
    {
      "surface_form": "tadvat",
      "lemma": "tadvat",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "कामाः विषयसंनिधावपि सर्वतः इच्छाविशेषाः यं पुरुषम् समुद्रमिव आपः अविकुर्वन्तः प्रविशन्ति सर्वे आत्मन्येव प्रलीयन्ते न स",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तद्वत्"
    },
    {
      "surface_form": "kāmāḥ",
      "lemma": "kāma",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कामाः"
    },
    {
      "surface_form": "yam",
      "lemma": "yad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यम्"
    },
    {
      "surface_form": "praviśanti",
      "lemma": "pra-√viś",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "स्वात्मस्थमविक्रियमेव सन्तं यद्वत् तद्वत् कामाः विषयसंनिधावपि सर्वतः इच्छाविशेषाः यं पुरुषम् समुद्रमिव आपः अविकुर्वन्तः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आसाम् अपां प्रवेशे",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "इति सङ्क्षेपेणोक्तं तद्विवृणोति य इति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "। तथा कामा विषया यं मुनिमन्तर्दृष्टिं भोगैरविक्रियमाणमेव प्रारब्धकर्मभिराक्षिप्ताः सन्तः प्रविशन्ति स शान्तिं कैवल्यं प्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। कीदृशम्। अचलप्रतिष्ठमनतिक्रान्तमर्यादं अचलानां मैनाकादीनां प्रतिष्ठा यस्मिन्निति वा गाम्भीर्यातिशय उक्तः। यद्वद्येन प्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रविशन्ति"
    },
    {
      "surface_form": "sarve",
      "lemma": "sarva",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मन्येव प्रलीयन्ते न स्वात्मवशं कुर्वन्ति सः शान्तिं मोक्षम् आप्नो ति न इतरः कामकामी काम्यन्त इति कामाः विषयाः तान् क",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कामाः शब्दादिविषया यं संयमिनं प्रविशन्ति इन्द्रियगोचरतां यान्ति स शान्तिम् आप्नोति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "तमेव विशन्ति तत आप्तकामः स शानतिमाप्नोति क्षुब्धोऽपि समुद्र इवाचलप्रतिष्ठो बाह्याद्युपाधिकृतकामतरङ्गानाकुलितस्वरूपो भवत",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "विषया अवर्जनीयतया प्रारब्धकर्मवशात्प्रविशन्ति नतु तच्चित्तं विकर्तुं शक्नुवन्ति स महासमुद्रस्थानीयः स्थितप्रज्ञः शान्ति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सर्वे"
    },
    {
      "surface_form": "sa",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स"
    },
    {
      "surface_form": "śāntim",
      "lemma": "śānti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आप्नोति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "शान्तिम्"
    },
    {
      "surface_form": "āpnoti",
      "lemma": "√āp",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "। शब्दादिषु इन्द्रियगोचरताम् आपन्नेषु अनापन्नेषु च स्वात्मावलोकनतृप्त्या एव यो न विकारम् आप्नोति स एव शान्तिम् आप्नोति इ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आप्नोति"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "kāma",
      "lemma": "kāma",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "काम"
    },
    {
      "surface_form": "kāmī",
      "lemma": "kāmin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कामी"
    }
  ],
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    },
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      "verse": "4.19",
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    },
    {
      "verse": "11.32",
      "type": "long-distance thematic echo",
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    },
    {
      "verse": "5.12",
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    {
      "verse": "8.20",
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    {
      "verse": "2.55",
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      "verse": "11.36",
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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_2.70",
        "anandgiri_2.70"
      ],
      "score": 0.5,
      "english_rendering": "When all desires (kāmāḥ) flow into a person as rivers flow into the ocean that is ever being filled yet stands unmoved — they dissolve back into the ātman (ātmani eva pralīyante) without making it their servant. The kāma-kāmī (one with the habit of craving objects) mistakes the inflow for a summons and is swept away; the jñānin recognises it as the ocean recognising rain — it changes nothing. Peace here is not relief from objects but mokṣa: the permanent extinguishing of the very structure that could be disturbed.",
      "divergence_note": "Śaṅkara: 'kāmāḥ sarvata icchāviśeṣāḥ yaṃ puruṣam samudram iva āpaḥ avidurvantaḥ praviśanti sarvae ātmany eva pralīyante na svātmavaśaṃ kurvanti' — they do not make the knower their subject; śānti = mokṣa explicitly."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.70"
      ],
      "score": 0.5,
      "english_rendering": "The saṃyamī (the one who has gathered the senses) is filled from within by svātmāvalokanatṛpti (the satisfaction that is self-seeing); when śabda and the other viṣayas arrive at indriyagocaratā (the field of the senses) it is like tributaries entering the ocean — their arrival or absence changes nothing because the ocean's fullness is not borrowed from the rivers. This is not the aloofness of the renunciant who has fled experience: it is the secure rest of one whose joy draws on Bhagavān as the inner regulator, not on what the senses report. The kāma-kāmī, by contrast, is constituted by what enters him.",
      "divergence_note": "Rāmānuja: 'svātmāvalokanatṛptyā eva yo na vikāram āpnoti sa eva śāntim āpnoti' — fullness precedes the inflow; it is self-vision-fullness, not sense-withdrawal."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.70",
        "jayatirtha_2.70"
      ],
      "score": 0.5,
      "english_rendering": "The liberated jīva — and only the jīva who is eternally distinct from and dependent upon Hari — neither swells when viṣayas pour in nor withers when they are absent, because the jīva's ground is Hari's will, not the flux of prakṛti. Madhva presses the ocean simile precisely: the ocean does not exert effort (prayatna) to accept rivers, nor does it reach for them; it simply abides in its own depth. The kāma-kāmī makes effort, hopes, fears, cycles — the mukta simply is what it is in Hari's hands. Mukti accrues to the one who is established in that dependence.",
      "divergence_note": "Madhva: 'na ca prayatnaṃ karoti na cābhāve śuṣyati... sa muktiṃ prāpnotītyarthaḥ' — no effort toward inflow, no drought from outflow; mukti is the result."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.70"
      ],
      "score": 0.5,
      "english_rendering": "In the Puṣṭi reading the directionality of the simile reverses into a marvel: it is not merely that the sādhaka receives objects unmoved — it is that kāmas themselves flow toward the āptakāma (the one already full of Kṛṣṇa's prasāda), because fullness draws fullness. Even when the ocean is kṣubdha (churned by waves), it remains acala-pratiṣṭha (unmoved in its foundation) — the surface turbulence of upādhi-born desires cannot disorder the svarūpa that is saturated with Kṛṣṇa-ānanda. Śānti here tastes like fullness meeting fullness, not like restraint.",
      "divergence_note": "Vallabha: 'yathā samudro na kaṃ pratiyāti kintu taṃ pratyevāpaḥ sarvā yānti tathā kāmāḥ sarve tam eva viśanti' — the ocean does not go toward the rivers; they come to it. āptakāmaḥ attracts."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.70"
      ],
      "score": 0.5,
      "english_rendering": "The muni whose antarḍṛṣṭi (inner sight) is undisturbed receives viṣayas that are swept toward him by prārabdha-karma as rivers enter an ocean whose boundaries are never exceeded — nānānānadībhir āpūryamāṇam api acala-pratiṣṭham anatitrānta-maryādam. The crucial phrase is bhogair avikrīyamāṇam eva: objects arrive, but they cannot produce vikāra in one who is already bhogair avikrīyamāṇa. The kāma-kāmī is identified as bhogakāmanāśīla — one whose very disposition is wishing for the objects; that orientation, not the arrival of objects itself, is what bars śānti (= kaivalya).",
      "divergence_note": "Śrīdhara: 'tathā kāmā viṣayā yaṃ munim antarḍṛṣṭiṃ bhogair avikrīyamāṇam eva prārabdhakarmabhir ākṣiptāḥ santaḥ praviśanti sa śāntiṃ kaivalyaṃ prāpnoti' — Sanskrit content only, excluding JS artifacts."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.70"
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      "score": 0.5,
      "english_rendering": "Madhusūdana holds two fires together: the sthitaprajña is a mahāsamudra (great ocean) and it is jñānabala — the strength of direct knowledge — that preserves nirvikaratva (unchangeability) even when prārabdha-karma forces viṣayas into the range of experience. This is not mere detachment: it is the complete quenching of both laukika and alaukika vikṣepa (worldly and trans-worldly agitation), and simultaneously the bādhitānuvṛttāvidyākāryanivṛtti (the cessation of the residual traces of avidyā already sublated). The synthesis crowns the verse: the jñānin who also loves Kṛṣṇa exemplifies this because their bhakti produces the same mahāsamudra-depth from below while jñāna withdraws the shore.",
      "divergence_note": "Madhusūdana: 'sa mahāsamudrasthānīyaḥ sthitaprajñaḥ śāntiṃ sarvalauki-kālaukikakarmavikṣeṇanivṛttiṃ bādhitānuvṛttāvidyākāryanivṛttiṃ cāpnoti jñānabaleha' — dual-front cessation, mahāsamudra = sthitaprajña."
    }
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    "meter": "triṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
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  "theme_list_memberships": [
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      "role": "supporting",
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    "extraction_date": "2026-04-21",
    "score_methodology_documented_at": "Paper 1, Section II.B",
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  "so_what_questions": [
    "If the ocean's stability does not depend on whether rivers arrive or stay absent, what exactly is the inner structure that the verse claims the sthitaprajña shares with it — is it the absence of need, the prior fullness, or the impossibility of being made smaller?",
    "Śaṅkara says kāmāḥ dissolve into the ātman (ātmany eva pralīyante) — does this mean desires are destroyed, transformed, or merely stripped of their power to command? What is the phenomenology of a desire that 'enters but does not rule'?",
    "The verse contrasts the śānta with the kāma-kāmī — someone who desires desires, not merely someone who acts on them. What is the difference between experiencing a desire and being constituted by the habit of craving, and how does that distinction do philosophical work across the six schools?",
    "Rāmānuja grounds unmovedness in svātmāvalokanatṛpti (self-vision-satisfaction), while Śaṅkara grounds it in ātma-jñāna — are these the same thing described from different angles, or do they predict different phenomenologies of the unmoved sage?",
    "Vallabha reads the directionality as the ocean attracting the rivers rather than merely receiving them. Does the āptakāma (one already full by Kṛṣṇa's grace) have a causal relationship with the pleasures that arrive, or is that a devotional re-description of the same asymmetry the other schools see?",
    "The ocean simile appears elsewhere in the Gītā corpus and in the Upaniṣads — how does locating it here, as the capping verse of the sthitaprajña section (2.55–2.72), affect its meaning? Is it a threshold marker or a definition?",
    "Madhva emphasises that the mukta exerts no prayatna (effort) toward incoming viṣayas. If effortlessness is the mark, how is the sthitaprajña distinguished from someone who simply has no desires worth noticing — dulled rather than established?"
  ],
  "everyday_applications": {
    "advaita": "When a craving arises — for approval, for a particular outcome, for the conversation to go a certain way — pause before acting on it and ask: 'Is this arising in awareness, or is awareness arising in this?' The kāma's claim is that you are the riverbank that must channel it. The Advaita discipline is to notice that you are the ocean: the craving appears, lodges nowhere, and leaves no new shore behind. This is not suppression; it is noticing that the shore was never real. Practice on the small desires first — the pull toward the phone, the want of a particular food — until the seeing is quick enough to apply to heavier currents.",
    "viśiṣṭādvaita": "Before engaging any activity — work, conversation, creative effort — spend a moment in what Rāmānuja names svātmāvalokanatṛpti: a brief interior recognition that you are already the site of Bhagavān's presence, not a vessel waiting to be filled. Then let the activity begin. The test is not whether you enjoy it or not but whether your baseline — your sense of what constitutes having enough — has shifted. If you notice yourself calculating whether this interaction 'filled' you or 'drained' you afterward, that is the kāma-kāmī pattern signalling it is still active. Return to the prior-fullness practice.",
    "dvaita": "Cultivate what Madhva calls non-effort in both directions: no reaching toward pleasure and no contracting away from discomfort. In concrete terms: when something pleasant arrives, let yourself receive it without immediately planning to secure more of it; when it departs, notice the temptation to compensate and stay with the departure without engineering a replacement. The dvaitin frames this as trusting Hari's administration of your experience — the jīva's job is not to manage the river-flow but to remain the ocean-basin that Hari maintains. Surrender of management is the daily practice.",
    "śuddhādvaita": "The Puṣṭi-mārga application is paradoxical in the best way: rather than withdrawing from beauty and pleasure, deepen your immersion in Kṛṣṇa's svarūpa until your own svarūpa is so saturated that additional pleasures simply add more of what is already complete. Concretely: when a beautiful object, a satisfying meal, a moving piece of music arrives, let the first movement be gratitude to Kṛṣṇa as the source rather than grasping at the object. The practice converts the kāma-current from a pull that empties to a wave that confirms the ocean's depth. Vallabha's ocean is kṣubdha on the surface — waves are fine; what is not fine is forgetting the ground.",
    "bhakti": "Śrīdhara's prārabdha-karma framing offers a distinctly practical application: you will not be able to prevent many objects and situations from arriving — your past actions have already dispatched them. The discipline is therefore not about the arrivals but about cultivating antarḍṛṣṭi (inner sight) strong enough that when they arrive they find someone who is watching, not someone who is waiting. In daily practice: before a known trigger (a news feed, a person who irritates, a recurring temptation), set the intention as a muni would — 'I am the one who sees; what is about to appear will appear, and I will not become it.' The ocean does not prevent the rivers.",
    "advaita-bhakti": "Madhusūdana's synthesis yields what might be called the dual-front practice: on the surface, notice when laukika agitation (the churn of ordinary life — deadlines, social dynamics, physical discomfort) arises, and use inquiry to let it settle; at a deeper register, use moments of Kṛṣṇa-bhakti — a verse, a name, a mental image — to maintain the jñāna-bala (strength of knowing) that is the ocean floor. The synthesis means neither retreating from world nor being pulled along by it: when you are grounded in Kṛṣṇa-knowledge, the arrival of viṣayas produced by prārabdha simply reveals how deep the floor is. Check after any agitating event: 'Did the floor shift, or only the surface?' That question is the practice."
  },
  "primary_meaning": "As rivers pour into the ocean that is always filling yet stays unmoved, so desires pour into the wise, and that person finds peace, not the one who keeps craving them."
}