{ "verse_id": "2.71", "mūla": { "devanāgarī": "विहाय कामान् यः सर्वान् पुमांश् चरति निःस्पृहः | निर्ममो निरहंकारः स शान्तिम् अधिगच्छति", "iast": "vihāya kāmān yaḥ sarvān pumāṃś carati niḥspṛhaḥ | nirmamo nirahaṃkāraḥ sa śāntim adhigacchati", "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 71", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "vihāya", "lemma": "vihā", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "परित्यज्य कामान्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "तत्र निःस्पृहः ममतारहितश्च अनात्मनि देहे आत्माभिमानरहितः चरति स आत्मानं दृष्ट्वा शान्तिम् अधिगच्छति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "यश्चरेति भक्षयति भक्षयामीत्यहङ्कारममकारवर्जितश्च स हि पुमान्", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "कामान्प्राकृतान् त्यक्त्वा स्वात्मारामत्वात् अन्यत्र निस्स्पृहःअहन्ताममतानाशे सर्वथा निरंहकृतौ", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "विहाय" }, { "surface_form": "kāmān", "lemma": "kāma", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "यः संन्यासी पुमान् सर्वान् अशेषतः कात्स्न्र्येन चरति जीवनमात्रचेष्टाशेषः पर्यटतीत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विषयान् निस्स्पृहतया विहाय यश्चरेति भक्षयति भक्षयामीत्यहङ्कारममकारवर्जितश्च स हि पुमान्", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] } ], "theme_lists": [], "surface_devanagari": "कामान्" }, { "surface_form": "yaḥ", "lemma": "yad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यः" }, { "surface_form": "sarvān", "lemma": "sarva", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "अशेषतः कात्स्न्र्येन चरति जीवनमात्रचेष्टाशेषः पर्यटतीत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "विषयान् विहाय तत्र निःस्पृहः ममतारहितश्च अनात्मनि देहे आत्माभिमानरहितः चरति स आत्मानं दृष्ट्वा शान्तिम् अधिगच्छति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "सर्वान्" }, { "surface_form": "pumān", "lemma": "puṃs", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पुमान्" }, { "surface_form": "carati", "lemma": "√car", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "जीवनमात्रचेष्टाशेषः पर्यटतीत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "स आत्मानं दृष्ट्वा शान्तिम् अधिगच्छति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "चरति" }, { "surface_form": "niḥspṛhaḥ", "lemma": "niḥspṛha", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "शरीरजीवनमात्रेऽपि निर्गता स्पृहा यस्य सः निःस्पृहः सन् निर्ममः शरीरजीवनमात्राक्षिप्तपरिग्रहेऽपि ममेदम् इत्यभिनिवेशवर्जि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "ममतारहितश्च अनात्मनि देहे आत्माभिमानरहितः चरति स आत्मानं दृष्ट्वा शान्तिम् अधिगच्छति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "यतो निरहंकारः अतएव तद्भोगसाधनेषु निर्ममः सन्नन्तर्दृष्टिर्भूत्वा यश्चरति प्रारब्धवशेन भोगान्भुङ्क्ते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "सन्। यतो निरहंकारः शरीरेन्द्रियादावयमहमित्यभिमानशून्यः विद्यावत्त्वादिनिमित्तात्मसंभावनारहित इति वा। अतो निर्ममः शरीरया", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "निःस्पृहः" }, { "surface_form": "nirmamaḥ", "lemma": "nirmama", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "निर्ममः" }, { "surface_form": "nirahaṃkāraḥ", "lemma": "nirahaṃkāra", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "विद्यावत्त्वादिनिमित्तात्मसंभावनारहितः इत्येतत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अतएव तद्भोगसाधनेषु निर्ममः सन्नन्तर्दृष्टिर्भूत्वा यश्चरति प्रारब्धवशेन भोगान्भुङ्क्ते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "शरीरेन्द्रियादावयमहमित्यभिमानशून्यः विद्यावत्त्वादिनिमित्तात्मसंभावनारहित इति वा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "निरहंकारः" }, { "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": "अधिगच्छति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "शान्तिम्" }, { "surface_form": "adhigacchati", "lemma": "adhi-√gam", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "प्राप्नोति ब्रह्मभूतो भवति इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "अधिगच्छति" } ], "intertextual_panel": [ { "verse": "12.13", "type": "long-distance thematic echo", "score": 0.9366, "feature_breakdown": { "cosine": 0.8466, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 16.0343, "stem_prefix": 6.0 } }, { "verse": "2.70", "type": "next-verse continuation", "score": 0.9161, "feature_breakdown": { "cosine": 0.8461, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.418, "stem_prefix": 6.0 } }, { "verse": "2.55", "type": "cross-chapter thematic parallel", "score": 0.9082, "feature_breakdown": { "cosine": 0.8482, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.7999, "stem_prefix": 3.0 } }, { "verse": "6.15", "type": "cross-chapter thematic parallel", "score": 0.8979, "feature_breakdown": { "cosine": 0.8379, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.0998, "stem_prefix": 4.0 } }, { "verse": "6.24", "type": "cross-chapter thematic parallel", "score": 0.8914, "feature_breakdown": { "cosine": 0.8314, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3797, "stem_prefix": 4.0 } }, { "verse": "18.53", "type": "long-distance thematic echo", "score": 0.8895, "feature_breakdown": { "cosine": 0.8395, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.5946, "stem_prefix": 4.0 } }, { "verse": "6.18", "type": "lemma-family resonance", "score": 0.8878, "feature_breakdown": { "cosine": 0.8478, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.6564, "stem_prefix": 4.0 } }, { "verse": "5.24", "type": "cross-chapter thematic parallel", "score": 0.887, "feature_breakdown": { "cosine": 0.837, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.6871, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_2.71", "anandgiri_2.71" ], "score": 0.5, "english_rendering": "The saṃnyāsī (renunciant) who has abandoned all kāmāḥ (desires) without remainder and moves through the world with only the bare residue of bodily life is niḥspṛhaḥ (one from whom longing has departed) even with respect to that bare survival, and bears no abhinivelśa (clinging) of 'this is mine' toward even the minimal objects required to sustain the body. Such a one, free of self-aggrandisement rooted in scholarship or attainment, is the sthitaprajña (one of steady wisdom) described throughout this passage. He attains the śāntiḥ (peace) characterized as the cessation of all saṃsāra-duḥkha (suffering of conditioned existence), which Śaṅkara names nirvāṇa — and this is no other than becoming brahma-bhūtaḥ (constituted as Brahman) itself.", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_2.71" ], "score": 0.5, "english_rendering": "The kāmāḥ here are the viṣayāḥ (sense-objects) — śabda (sound) and the rest — that are 'desired' precisely because they are other than the ātman; the puruṣa who relinquishes these entirely and moves about niḥspṛhaḥ (without craving) and ममता-रहित (without possessiveness) in them has simultaneously shed the false deha-ātma-abhimāna (identification of self with body). Having thus recovered clear vision of his own ātman as a mode (prakāra) within Bhagavān, he attains śāntiḥ — not a personal extinction but the full flowering of kainkarya (loving service) in which the jīva rests undisturbed in its proper relationship to Īśvara.", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_2.71", "jayatirtha_2.71" ], "score": 0.5, "english_rendering": "Madhva's terse gloss makes the logic sequential and causal: the puruṣa who abandons the viṣayāḥ (objects) through nisspṛhatā (the state of being without grasping) and acts without the twin faults of ahaṃkāra (I-maker) and mamakāra (mine-maker) is declared the real puruṣa — the genuinely conscious individual whose dependence on Hari alone is unobstructed. Only such a one attains mukti (liberation), which for Madhva is never merger but is the eternal, blissful service of Viṣṇu by a numerically distinct jīva who has been granted that grace.", "commentator": "Madhvācārya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_2.71" ], "score": 0.5, "english_rendering": "Vallabha accents the qualifier prākṛtān: it is the prākṛta-kāmāḥ (desires born of māyā's overlay) that are renounced, not the ānanda (bliss) that is Kṛṣṇa's own svarūpa-śakti (essential power) flowing through the jīva. The one who has become svātmārāma (delighting in its own true self, which is nothing other than a spark of Kṛṣṇa's ānanda-svarūpa) is naturally niḥspṛhaḥ toward the prākṛta and naturally nirahāṃkṛta (devoid of false ego) — and in that very naturalness, being svarūpa-sthaḥ (established in its own true form), is kṛtārthaḥ (purpose-fulfilled). The śāntiḥ it attains is Kṛṣṇa's own peace.", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_2.71" ], "score": 0.5, "english_rendering": "Śrīdhara sets the verse on a pragmatic and interior axis: the one who has relinquished prāpta-kāmāḥ (desires already obtained) by treating them as upekṣya (worthy of indifference), who is niḥspṛhaḥ toward the aprāpta (not-yet-obtained), and who moves through life antarṙṙṙdṛṣṭiḥ (with gaze turned inward) — experiencing prārabdha-karman (matured past karma) and going wherever karma leads without possessiveness — is the one who attains śāntiḥ. The inner gaze (antardṛṣṭi) is the operative mechanism: one who consumes experience without being consumed is neither augmenting vāsanā (subliminal impressions) nor generating new karma.", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_2.71" ], "score": 0.5, "english_rendering": "Madhusūdana constructs an exhaustive three-fold taxonomy of kāmāḥ to be abandoned: the bāhya (outer — house, field, and the like), the āntara (inner — the daydream-kingdoms of manaorājya), and the vāsanāmātra (trace-impression form, a mere fragrance of desire the renunciant barely grazes in passing, 'like the touch of grass underfoot on a road'). The sthitaprajña who has shed all three is nirahāṃkāraḥ in both its senses — free of the crude body-identification (aham-idaṃ) and free of subtle self-congratulation grounded in scholarship or spiritual attainment. Such a one attains the śāntiḥ that is the cessation of avidyā (nescience) and its entire product-world — a peace that is simultaneously jñāna-bala (the force of knowledge) and the fourth answer to Arjuna's question about the sthitaprajña.", "commentator": "Madhusūdana Sarasvatī" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कामना", "role": "supporting", "other_verses_in_list": [ "2.56", "2.63", "3.30", "3.37", "3.39", "3.41", "4.17", "4.23", "6.24", "7.15", "7.16", "10.1", "12.10" ] }, { "list": "कामान्", "role": "supporting", "other_verses_in_list": [ "1.22", "2.55", "7.22" ] }, { "list": "गच्छति", "role": "supporting", "other_verses_in_list": [ "2.64", "3.18", "4.39", "5.6", "5.24", "6.15", "6.37", "6.40", "9.31", "14.19", "18.36", "18.49" ] }, { "list": "निरहंकारः", "role": "supporting", "other_verses_in_list": [ "12.13", "12.14" ] }, { "list": "निरहङ्कारः", "role": "supporting", "other_verses_in_list": [ "2.72" ] }, { "list": "निर्ममः", "role": "supporting", "other_verses_in_list": [ "12.13", "12.14", "12.19", "18.53" ] }, { "list": "निर्ममो निरहंकारः", "role": "supporting", "other_verses_in_list": [ "3.21", "7.4", "7.5", "12.13" ] }, { "list": "शान्ति", "role": "supporting", "other_verses_in_list": [ "2.66", "2.70", "4.39", "5.12", "5.29", "6.15", "16.2", "18.62" ] }, { "list": "सर्वान्", "role": "supporting", "other_verses_in_list": [ "1.27", "2.55", "4.21", "4.32", "6.24", "11.15" ] } ], "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": [ "carati: car -> √car" ] } ] }, "so_what_questions": [ "If kāmāḥ (desires) must be abandoned wholesale, does the verse imply that even the desire for liberation (mumukṣutva) must eventually be released — and what would it mean to move through life with no remainder of wanting?", "Śaṅkara glosses niḥspṛhaḥ as applying even to the bare minimum of bodily sustenance: what is the practical boundary between sustaining the vehicle of practice and falling back into spṛhā (craving), and how do the schools draw that line differently?", "The verse names three negations — niḥspṛhaḥ (no craving), nirmamaḥ (no mine-ness), nirahāṃkāraḥ (no I-maker) — as simultaneous; is this a sequence to be traversed or a single shift of recognition, and which schools treat it as one versus the other?", "Madhusūdana's three-tier taxonomy of kāmāḥ (outer, inner, trace) raises the question of whether a vāsanā (subliminal residue) that one does not act on still constitutes an obstruction to śāntiḥ — how would Advaita versus Dvaita answer?", "Rāmānuja anchors śāntiḥ in seeing the ātman as a mode of Bhagavān rather than in its disappearance; does this mean the śāntiḥ of BG 2.71 is structurally different across the schools — a cessation for Advaita but a fullness for Viśiṣṭādvaita?", "If the jīva under prārabdha-karman is still experiencing bhogāḥ (enjoyments) as Śrīdhara acknowledges, in what sense is it nirmamaḥ — and does this make BG 2.71 descriptive of a state already attained, or prescriptive of a practice to be cultivated?", "Vallabha's reservation of the word prākṛta (natural-matter-born) for the kāmāḥ to be abandoned implies that some desires — those rooted in Kṛṣṇa's svarūpa-śakti — are not abandoned but fulfilled: what would a Puṣṭi-mārga practitioner do differently in daily life compared to an Advaita practitioner following this verse?" ], "everyday_applications": { "advaita": "In the Advaita reading, everyday liberation is not about renouncing objects but renouncing the cognitive move of ownership — the 'I acquire, therefore I am' loop. A practitioner can sit in a meeting, eat a meal, or navigate a health crisis while holding a continuous background inquiry: 'who is the one who craves this outcome?' When that inquiry is genuine rather than performed, the meeting happens, the meal is tasted, and the crisis is navigated, but no new tangle of ahaṃkāra (I-maker) is laid down. The test is not what one possesses but whether the sense of 'mine' has loosened its grip at the root.", "viśiṣṭādvaita": "Rāmānuja's practitioner reads 'moving without craving' as a re-routing of motivation rather than its extinction: every action — serving a meal, finishing a project, tending a relationship — is offered as kainkarya (service) to Bhagavān of whom the ātman is a prakāra (mode). The craving does not need to be suppressed so much as redirected; one wants the outcome for Bhagavān's pleasure, not one's own aggrandisement. This reframing is available in any activity, so daily life becomes a continuous practice of the question 'am I serving or consuming?' rather than a formal withdrawal from the world.", "dvaita": "The Dvaita practitioner keeps a sharp, unsentimental audit of ahaṃkāra (I-maker) and mamakāra (mine-maker) because, for Madhva, these are the precise mechanisms that block the jīva's natural movement toward Hari. In practice this means naming, in the moment, when credit-taking or possessiveness arises — not to dissolve the self into a greater whole, but to recognise that the jīva's autonomy is real yet dependent, like a lamp that burns with its own light but requires oil it did not manufacture. The discipline is constant but non-dramatic: catch the I-claim, offer it to Hari, continue acting.", "śuddhādvaita": "Vallabha's practitioner does not aim at austerity but at a specific discernment: is this impulse arising from prākṛta-kāmā (desire rooted in māyā-conditioned nature) or from the ānanda-current that is Kṛṣṇa's svarūpa-śakti expressing through the jīva? The former is released by redirecting attention to seva (devotional service) and the beauty of Kṛṣṇa's forms; the latter is not renounced but celebrated as prasāda (grace). In everyday terms, joy in music, beauty, or loving relationship is not a sign of spiritual failure but a potential doorway, provided it flows through the channel of puṣṭi (nourishment-by-grace) rather than through prākṛta ownership.", "bhakti": "Śrīdhara's emphasis on antardṛṣṭi (inward gaze) makes the application concrete and psychological: one does not need to change circumstances but to change the direction of attention while circumstances unfold. Received experience — a windfall, a loss, an encounter — is consumed as prārabdha (what has matured) without being tagged as 'mine to repeat' or 'mine to prevent.' The practitioner who develops this habit notices over time that new vāsanā (subliminal impressions) are not accumulating, and the subtle background hum of craving quiets — not by forcing it silent but by simply not feeding it.", "advaita-bhakti": "Madhusūdana's three-tier taxonomy gives a diagnostically precise tool: one can ask at any moment which layer of kāmā is active — is this a bāhya (outer) craving for an object, an āntara (inner) fantasy being rehearsed, or a vāsanāmātra (trace-impression) so faint it is barely noticeable? The Advaita-bhakti practitioner applies jñāna-bala (the force of discernment) at whichever layer is currently operative, while simultaneously holding Kṛṣṇa as the source of śāntiḥ — so the work is not grim self-erasure but a warm re-anchoring in the ground of being that is both pure consciousness and pure ānanda." }, "primary_meaning": "Whoever gives up all desires and moves through the world free of craving, possessiveness, and ego attains peace." }